The person who caused sorrow to Paul and the Corinthians seems to have done so by insulting Paul either when Paul had been in Corinth last or since then. He was probably either the incestuous person referred to in 1 Corinthians 5:1-8. [1] Or he may have been someone who had been rude to Paul, probably by challenging his apostolic authority. [2][source]
Context Summary
2 Corinthians 2:1-11 - Tender-Hearted And Forgiving
In these opening words Paul evidently refers to the sin mentioned in 1 Corinthians 5:1-13. His judgment had been strong and stringent, the Corinthian church had acted upon it, and the offender had suffered severely in consequence. But the result had been more than satisfactory. He had repented with great brokenness of spirit. Indeed, it seemed as if he would be swallowed up with overmuch sorrow, 2 Corinthians 2:7.
The Apostle desires the Corinthians to understand that he also had shed many tears over the case, 2 Corinthians 2:4. His was a very affectionate and tender disposition, which shrank from inflicting pain, and yet was resolute at all costs to maintain truth. We get a sidelight here as to the heart of God. May we not believe that whenever He chastens us, it is with profound pity? Whom He loves He chastens; and whom He receives, He scourges. But when there is full and frank repentance, there should be forgiveness. The penitent offender was to be restored to church fellowship and received with brotherly welcome. The Savior Himself speaks through forgiveness. It is His love that moves, His voice that declares; while an unforgiving spirit sets an open door to the entrance of Satan. [source]
Chapter Summary: 2 Corinthians 2
1Having shown the reason why he came not to them, 6he requires them to forgive and to comfort that excommunicated person, 10even as he himself upon true repentance had forgiven him; 12declaring why he departed from Troas to Macedonia, 14and the happy success which God gave to his preaching in all places
Greek Commentary for 2 Corinthians 2:5
If any [ει τις] Scholars disagree whether Paul refers to 1 Corinthians 5:1, where he also employs τισ τοιουτος tisΣατανας toioutos and αλλα απο μερους Satanās as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. [source]
But in part [ινα μη επιβαρω] “But to some extent to you all.” The whole Corinthian Church has been injured in part by this man‘s wrongdoing. There is a parenthesis (that I press not too heavily, Επιβαρεω hina mē epibarō) that interrupts the flow of ideas. επι βαρος Epibareō to put a burden on He does not wish to give pain by too severe language. [source]
that I press not too heavily [] , Επιβαρεω hina mē epibarō) that interrupts the flow of ideas. επι βαρος Epibareō to put a burden on He does not wish to give pain by too severe language. [source]
Any [] Referring to the incestuous person. [source]
Not to me [] Not that Paul did not grieve over the offender; but he desires to emphasize the fact that the injury caused by the sin was not to him personally, but to the Church. [source]
But in part, that I may not overcharge you all [ἀλλὰ ἀπὸ μέρους ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς] For overcharge, Rev., press too heavily, in order to bring out more distinctly the idea of the verb, laying a burden ( βάρος ) upon. Overcharge, however, is not incorrect, though possibly ambiguous in the light of the various uses of charge. Charge is from the Latin carrus a wagon. Compare the low Latin carricare to load a wagon, and carica a freight-ship. Hence charge is a load; compare the interchange of charge and load applied to the contents of a gun. So cargo, and caricature, which is an exaggerated or overloaded drawing. Hence expense, cost, commission, accusation, all implying a burden, either of pecuniary or of other responsibility, or of guilt. In part does not refer to Paul, as if he had said, “You have not grieved me alone and principally, but in part, since my sorrow is shared by the Church.” With in part is to be construed, parenthetically, that I press not too heavily, that is, on the offender: the whole clause being intended to mitigate the charge against the offender of having wounded the whole Church. Thus you all depends upon he hath caused sorrow, not upon that I press not too heavily upon. Render, as Rev., He hath caused sorrow, not to me, but in part (that I press not too heavily ) to you all. [source]
Reverse Greek Commentary Search for 2 Corinthians 2:5
Romans 11:25Wise in your own conceits [εν εαυτοις προνιμοι] “Wise in yourselves.” Some MSS. read παρ εαυτοις par' heautois (by yourselves). Negative purpose here Late word from πωροω pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13,Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Romans 11:25In part [απο μερους] Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13,Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
1 Corinthians 5:5For the destruction of the flesh [εις ολετρον της σαρκος] Both for physical suffering as in the case of Job (Job 2:6) and for conquest of the fleshly sins, remedial punishment. That the spirit may be saved (ινα το πνευμα σωτηι hina to pneuma sōthēi). The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα to pneuma in contrast with σαρχ sarx as the seat of personality (cf. 1 Corinthians 3:15). Paul‘s motive is not merely vindictive, but the reformation of the offender who is not named here nor in 2 Corinthians 2:5-11 if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin. [source]
1 Corinthians 5:5That the spirit may be saved [ινα το πνευμα σωτηι] The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα to pneuma in contrast with σαρχ sarx as the seat of personality (cf. 1 Corinthians 3:15). Paul‘s motive is not merely vindictive, but the reformation of the offender who is not named here nor in 2 Corinthians 2:5-11 if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin. [source]
1 Thessalonians 2:9Night and day [νυκτος και ημερας] Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1 Thessalonians 3:10. That we might not burden any of you (προς το μη επιβαρησαι τινα υμων pros to mē epibarēsai tina humōn). Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. We preached We heralded (from κηρυχ kērux herald) to you, common verb for preach. [source]
1 Thessalonians 2:9That we might not burden any of you [προς το μη επιβαρησαι τινα υμων] Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. [source]
What do the individual words in 2 Corinthians 2:5 mean?
Ifhoweveranyonehas caused griefnotmehas he grievedbutinpartthatnotI might put it too severelyallyou
Greek Commentary for 2 Corinthians 2:5
Scholars disagree whether Paul refers to 1 Corinthians 5:1, where he also employs τισ τοιουτος tisΣατανας toioutos and αλλα απο μερους Satanās as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. [source]
“But to some extent to you all.” The whole Corinthian Church has been injured in part by this man‘s wrongdoing. There is a parenthesis (that I press not too heavily, Επιβαρεω hina mē epibarō) that interrupts the flow of ideas. επι βαρος Epibareō to put a burden on He does not wish to give pain by too severe language. [source]
, Επιβαρεω hina mē epibarō) that interrupts the flow of ideas. επι βαρος Epibareō to put a burden on He does not wish to give pain by too severe language. [source]
Referring to the incestuous person. [source]
Not that Paul did not grieve over the offender; but he desires to emphasize the fact that the injury caused by the sin was not to him personally, but to the Church. [source]
For overcharge, Rev., press too heavily, in order to bring out more distinctly the idea of the verb, laying a burden ( βάρος ) upon. Overcharge, however, is not incorrect, though possibly ambiguous in the light of the various uses of charge. Charge is from the Latin carrus a wagon. Compare the low Latin carricare to load a wagon, and carica a freight-ship. Hence charge is a load; compare the interchange of charge and load applied to the contents of a gun. So cargo, and caricature, which is an exaggerated or overloaded drawing. Hence expense, cost, commission, accusation, all implying a burden, either of pecuniary or of other responsibility, or of guilt. In part does not refer to Paul, as if he had said, “You have not grieved me alone and principally, but in part, since my sorrow is shared by the Church.” With in part is to be construed, parenthetically, that I press not too heavily, that is, on the offender: the whole clause being intended to mitigate the charge against the offender of having wounded the whole Church. Thus you all depends upon he hath caused sorrow, not upon that I press not too heavily upon. Render, as Rev., He hath caused sorrow, not to me, but in part (that I press not too heavily ) to you all. [source]
Reverse Greek Commentary Search for 2 Corinthians 2:5
“Wise in yourselves.” Some MSS. read παρ εαυτοις par' heautois (by yourselves). Negative purpose here Late word from πωροω pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Both for physical suffering as in the case of Job (Job 2:6) and for conquest of the fleshly sins, remedial punishment. That the spirit may be saved (ινα το πνευμα σωτηι hina to pneuma sōthēi). The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα to pneuma in contrast with σαρχ sarx as the seat of personality (cf. 1 Corinthians 3:15). Paul‘s motive is not merely vindictive, but the reformation of the offender who is not named here nor in 2 Corinthians 2:5-11 if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin. [source]
The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα to pneuma in contrast with σαρχ sarx as the seat of personality (cf. 1 Corinthians 3:15). Paul‘s motive is not merely vindictive, but the reformation of the offender who is not named here nor in 2 Corinthians 2:5-11 if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin. [source]
Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1 Thessalonians 3:10. That we might not burden any of you (προς το μη επιβαρησαι τινα υμων pros to mē epibarēsai tina humōn). Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. We preached We heralded (from κηρυχ kērux herald) to you, common verb for preach. [source]
Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. [source]