Title Page
Word Pictures of the New Testament
2 Corinthians
A.T. Robertson
Chapter 1
Chapter 1
<scripCom type="Commentary" passage="2 Corinthians 1" parsed="|2Cor|1|0|0|0" osisRef="Bible:2Cor.1" />
1:1 And Timothy [kai Timotheos]. Timothy is with Paul,
having
been sent on to Macedonia from Ephesus (Ac 19:22). He is in
no
sense co-author any more than Sosthenes was in 1Co 1:1. In all
Achaia [en holēi tēi Achaiāi]. The Romans divided Greece into
two provinces (Achaia and Macedonia). Macedonia included also
Illyricum, Epirus, and Thessaly. Achaia was all of Greece south
of this (both Attica and the Peloponnesus). The restored Corinth
was made the capital of Achaia where the pro-consul resided (Ac
18:12). He does not mention other churches in Achaia outside of
the one in Corinth, but only “saints” [hagiois]. Athens was in
Achaia, but it is not clear that there was as yet a church there,
though some converts had been won (Ac 17:34), and there was
a
church in Cenchreae, the eastern port of Corinth (Ro 16:1).
Paul in 2Co 9:2 speaks of Achaia and Macedonia together. His
language here would seem to cover the whole [holēi], all) of
Achaia in his scope and not merely the environment around
Corinth.
1:2 Identical with 1Co 1:3 which see.
1:3 Blessed [eulogētos]. From old verb [eulogeō], to speak
well of, but late verbal in LXX and Philo. Used of men in Ge
24:31, but only of God in N.T. as in Lu 1:68 and chiefly in
Paul (2Co 11:31; Ro 1:25). Paul has no thanksgiving or prayer
as in 1Co 1:4-9, but he finds his basis for gratitude in God,
not in them. The God and Father [ho theos kai patēr]. So
rightly, only one article with both substantives as in 2Pe 1:1.
Paul gives the deity of Jesus Christ as our Lord [Kuriou], but
he does not hesitate to use the language here as it occurs. See 1Pe 1:3; Eph 1:3 where the language is identical with that
here. The father of mercies [ho patēr tōn oiktirmōn] and
God
of all comfort [kai theos pasēs paraklēseōs]. Paul adds an item
to each word. He is the compassionate Father characterized by
mercies [oiktirmōn], old word from [oikteirō], to pity, and here
in plural, emotions and acts of pity). He is the God of all
comfort [paraklēseōs], old word from [parakaleō], to call to
one’s side, common with Paul). Paul has already used it of God
who gave eternal comfort (2Th 2:16). The English word comfort
is from the Latin confortis (brave together). The word used by
Jesus of the Holy Spirit as the Comforter or Paraklete is this
very word (Joh 14:16; 16:7). Paul makes rich use of the verb
[parakaleō] and the substantive [paraklēsis] in this passage
(3-7). He urges all sorrowing and troubled hearts to find
strength in God.
1:4 In all our affliction [epi pasēi tēi thlipsei hēmōn].
[Thlipsis] is from [thlibō], to press, old and common word, as
tribulation is from Latin tribulum (roller). See on Mt 13:21
and 1Th 1:6. The English affliction is Latin afflictio from
ad-fligere, to strike on. That we may be able to comfort
[eis to dunasthai hēmas parakalein]. Purpose clause with [eis]
and the articular infinitive with the accusative of general
reference, a common idiom. Paul here gives the purpose of
affliction in the preacher’s life, in any Christian’s life, to
qualify him for ministry to others. Otherwise it will be
professional and perfunctory. Wherewith [hēs]. Genitive
case
of the relative attracted to that of the antecedent
[paraklēseōs]. The case of the relative here could have been
either the accusative [hēn] with the passive verb retained as in Mr 10:38 or the instrumental [hēi]. Either is perfectly good
Greek (cf. Eph 1:6; 4:1). Personal experience of God’s comfort
is necessary before we can pass it on to others.
1:5 The sufferings of Christ [ta pathēmata tou Christou].
Subjective genitive, Christ’s own sufferings. Abound unto us
[perisseuei eis hēmas]. Overflow unto us so that we suffer like
sufferings and become fellow sufferers with Christ (4:10f.; Ro
8:17; Php 3:10; Col 1:24). Through Christ [dia tou
Christou]. The overflow [perisseuei] of comfort comes also
through Christ. Is Paul thinking of how some of the Jewish
Christians in Corinth have become reconciled with him through
Christ? Partnership with Christ in suffering brings partnership
in glory also (Ro 8:17; 1Pe 4:13).
1:6 Whether [eite] —or [eite].
The alternatives in
Paul’s experience (afflicted [thlibometha], comforted
[parakaloumetha] work out for their good when they are called on
to endure like sufferings “which we also suffer” [hōn kai hēmeis
paschomen]. The relative [hōn] is attracted from neuter
accusative plural [ha] to genitive case of the antecedent
[pathēmatōn] (sufferings).
1:7 Our hope for you [hē elpis hēmōn huper humōn]. The
old
word [elpis], from [elpizō], to hope, has the idea of waiting
with expectation and patience. So here it is “steadfast”
[bebaia], stable, fast, from [bainō], to plant the feet down).
Partakers [koinōnoi]. Partners as in Lu 5:10.
1:8 Concerning our affliction [huper tēs thlipseōs hēmōn].
Manuscripts read also [peri] for in the Koinē [huper] (over)
often has the idea of [peri] (around). Paul has laid down his
philosophy of afflictions and now he cites a specific
illustration in his own recent experience. In Asia [en
Asiāi]. Probably in Ephesus, but what it was we do not know
whether sickness or peril. We do know that the disciples and the
Asiarchs would not allow Paul to face the mob in the amphitheatre
gathered by Demetrius (Ac 20:30f.). In Ro 16:4 Paul says that
Prisca and Aquila laid down their necks for him, risked their
very lives for him. It may have been a later plot to kill Paul
that hastened his departure from Ephesus (Ac 20:1). He had
a
trial so great that “we were weighed down exceedingly beyond our
power” [kath’ huperbolēn huper dunamin ebarēthēmen]. Old verb
from [baros], weight, [barus], weighty. First aorist passive
indicative. See on 1Co 12:31 for [kath’ huperbolēn] (cf. our
hyperbole). It was beyond Paul’s power to endure if left to
himself. Insomuch that we despaired even of life [hōste
exaporēthēnai hēmas kai tou zēin]. Usual clause of result with
[hōste] and the infinitive. First aorist passive infinitive
[exaporēthēnai], late compound for utter despair (perfective use
of [ex] and at a complete loss, [a] privative and [poros], way).
There seemed no way out. Of life [tou zēin]. Ablative case
of
the articular infinitive, of living.
1:9 Yea [alla]. Confirmatory use as in 7:11, rather than
adversative. The answer of death [to apokrima tou thanatou]
This late word from [apokrinomai], to reply, occurs nowhere else
in N.T., but is in Josephus, Polybius, inscriptions and papyri
(Deissmann, Bible Studies, p. 257; Moulton and Milligan’s
Vocabulary), and always in the sense of decision or judgment
rendered. But Vulgate renders it by responsum and that idea
suits best here, unless Paul conceives God as rendering the
decision of death. We ourselves have had within ourselves
[autoi en heautois eschēkamen]. Regular perfect of [echō], to
have. And still have the vivid recollection of that experience.
For this lively dramatic use of the present perfect indicative
for a past experience see also [eschēka] in 2:13 (Moulton,
Prolegomena, p. 143f.; Robertson, Grammar, p. 896f.). That
we should not trust in ourselves [hina mē pepoithotes ōmen eph’
heautois]. A further purpose of God in affliction beyond that in
verse 4. “This dreadful trial was sent to him in order to give
him a precious spiritual lesson (12:7-10)” (Robertson
and
Plummer). Note periphrastic perfect active subjunctive of
[peithō], to persuade. In [epi], upon, both ourselves and
God.
1:10 Out of so great a death [ek tēlikoutou thanatou].
He had
considered himself as good as dead. Delivered [erusato]
—will deliver [rusetai]. Old verb [ruō], middle, [ruomai],
draw oneself, as out of a pit, rescue. So Paul faces death
without fear. On whom we have set our hope [eis hon
ēlpikamen]. Perfect active indicative of [elpizō]. We still have
that hope, emphasized by [eti rusetai] (he will still deliver).
1:11 Ye also helping together on our behalf [sunupourgountōn
kai humōn huper hēmōn]. Genitive absolute with present active
participle of late compound verb [sun] and [hupourgeō] for
[hupo] and [ergon]. Paul relied on God and felt the need of the
prayer of God’s people. By means of many [ek pollōn
prosōpōn]. [Prosōpon] means face [pros, ops]. The word
is
common in all Greek. The papyri use it for face, appearance,
person. It occurs twelve times in II Corinthians. It certainly
means face in eight of them (3:7, 13, 18; 8:24;
10:1, 7; 11:20).
In 5:12 it means outward appearance. It may mean face or person
here, 2:10; 4:6. It is more pictorial to take it here as face
“that out of many upturned faces” thanks may be given
[hina—eucharistēthēi] first aorist passive subjunctive) for the
gift to us by means of many [dia pollon]. It is indeed a
difficult sentence to understand.
1:12 Glorying [kauchēsis]. Act of glorying, while in verse 14 [kauchēma] is the thing boasted of. The testimony of our
conscience [to marturion tēs suneidēseōs hēmōn]. In apposition
with [kauchēsis]. Sincerity of God [eilikrineiāi tou theou].
Like [dikaiosunē theou] (Ro 1:17; 3:21), the God-kind of
righteousness. So the God-kind (genitive case) of sincerity. Late
word from [eilikrinēs]. See on 1Co 5:8. Not in fleshly wisdom
[ouk en sophiāi sarkikēi]. See on 1Co 1:17; 2:4, 13f. Paul
uses [sarkikos] five times and it occurs only twice elsewhere in
N.T. See on 1Co 3:3. We behaved ourselves [anestraphēmen].
Second aorist passive indicative of [anastrephō], old verb, to
turn back, to turn back and forth, to walk. Here the passive is
used as in late Greek as if middle. More abundantly to you-ward
[perissoterōs pros humas]. They had more abundant opportunity
to observe how scrupulous Paul was (Ac 18:11).
1:13 Than what ye read [all’ ē ha anaginōskete]. Note
comparative conjunction [ē] (than) after [all’] and that after
[alla] (other things, same word in reality), “other than.” Read
in Greek [anaginōskō] is knowing again, recognizing. See on Ac
8:30. Or even acknowledge [ē kai epiginōskete]. Paul is
fond
of such a play on words [anaginōskete, epiginōskete] or
paronomasia. Does he mean “read between the lines,” as we say, by
the use of [epi] (additional knowledge)? Unto the end [heōs
telous]. The report of Titus showed that the majority now at
last understood Paul. He hopes that it will last (1Co 1:8).
1:14 As also ye did acknowledge us in part [kathōs kai
epegnōte hēmas apo merous]. Gracious acknowledgment (second
aorist active indicative of [epignōskō] to the original Pauline
party (1Co 1:12; 3:4) that he had seemed to care so little
for
them. And now in his hour of victory he shows that, if he is
their ground of glorying, they are his also (cf. 1Th 2:19f.; Php
2:16).
1:15 Confidence [pepoithēsei]. This late word (LXX
Philo,
Josephus) is condemned by the Atticists, but Paul uses it a half
dozen times (3:4 also). I was minded to come [eboulomēn
elthein]. Imperfect, I was wishing to come, picturing his former
state of mind. Before unto you [proteron pros humas]. This
was his former plan [proteron] while in Ephesus to go to Achaia
directly from Ephesus. This he confesses in verse 16 “and by
you to pass into Macedonia.” That ye might have a second
benefit [hina deuteran charin schēte]. Or second “joy” if we
accept [charan] with Westcott and Hort. This would be a real
second blessing (or joy) if they should have two visits from
Paul.
1:16 And again [kai palin]. This would have been the second
benefit or joy. But he changed his plans and did not make that
trip directly to Corinth, but came on to Macedonia first (Ac
19:21; 20:1f.; 1Co 16:2; 2Co 2:12). To be set forward by you
[huph’ humōn propemphthēnai]. First aorist passive infinitive
of [propempō]. Paul uses this same verb in Ro 15:24 for the
same service by the Roman Christians on his proposed trip to
Spain. The Corinthians, especially the anti-Pauline party, took
advantage of Paul’s change of plans to criticize him sharply for
vacillation and flippancy. How easy it is to find fault with the
preacher! So Paul has to explain his conduct.
1:17 Did I shew fickleness? [mēti ara tēi elaphriāi?].
An
indignant negative answer is called for by [mēti]. The
instrumental case of [elaphriāi] is regular after [echrēsamēn]
from [chraomai], to use. [Elaphria] is a late word for levity
from the old adjective, [elaphros], light, agile (2Co 10:17; Mt
11:30). Here only in N.T. Purpose [bouleuomai].
Paul raises
the question of fickleness about any of his plans. Yea yea
[Nai nai] —nay nay [ou ou]. See a similar
repetition in Mt 5:37. It is plain in Jas 5:12 where “the yea” is “yea” and
“the nay” is “nay.” That seems to be Paul’s meaning here, “that
the Yea may be yea and the Nay may be nay.”
1:18 Is not yea and nay [ouk estin nai kai ou]. He is not
a
Yes and No man, saying Yes and meaning or acting No. Paul calls
God to witness on this point.
1:19 Was not Yea and Nay [ouk egeneto nai kai ou]. “Did
not
become Yes and No.” But in him is yea [alla Nai en autōi
gegonen]. Rather, “But in him Yes has become yes,” has proved
true. So Paul appeals to the life of Christ to sustain his own
veracity.
1:20 In him is the yea [en autōi to Nai]. Supply [gegonen]
from the preceding sentence, “In him was the Yea come true.” This
applies to all God’s promises. The Amen [to Amēn]. In public
worship (1Co 14:16).
1:21 Establishes [bebaiōn]. Present active participle from
[bebaios], firm. An apt metaphor in Corinth where confirmation of
a bargain often took place [bebaiōsis] as Deissmann shows
(Bible Studies, p. 109) and as verse 22 makes plain.
Anointed [chrisas]. From [chriō], to anoint, old verb,
to
consecrate, with the Holy Spirit here as in 1Jo 2:20.
1:22 Sealed us [sphragisamenos hēmas]. From [sphragizō]
old
verb, common in LXX and papyri for setting a seal to prevent
opening (Da 6:17), in place of signature (1Ki
21:18). Papyri
examples show a wide legal use to give validity to documents, to
guarantee genuineness of articles as sealing sacks and chests,
etc. (Deissmann, Bible Studies, p. 238; Moulton and Milligan’s
Vocabulary). The earnest of the Spirit [ton arrabōna tou
pneumatos]. A word of Semitic origin (possibly Phoenician)
and
spelled both [arabōn] and [arrabōn]. It is common in the papyri
as earnest money in a purchase for a cow or for a wife (a dowry).
In N.T. only here; 5:5; Eph 1:14. It is part payment on the
total obligation and we use the very expression today, “earnest
money.” It is God, says Paul, who has done all this for us and
God is Paul’s pledge that he is sincere. He will come to Corinth
in due time. This earnest of the Spirit in our hearts is the
witness of the Spirit that we are God’s.
1:23 But I call God for a witness upon my soul [Egō de martura
ton theon epikaloumai epi tēn emēn psuchēn]. Solemn attestation,
“calling heaven to witness is frequent in literature from Homer
onwards” (Plummer). Thus God is described above (cf. 1Th 2:5,10;
Ro 1:9; Ga 1:20; Php 1:8). To spare you [pheidomenos humōn].
Present middle participle (causal rather than final) of
[pheidomai], old verb, to hold back, to spare. Ablative case
[humōn].
1:24 We have lordship over [kurieuomen]. Old verb from
[kurios], to be lord of or over. See Lu 22:25. Helpers of your
joy [sunergoi tēs charas humōn]. Co-workers (1Co
3:8) in
your joy. A delicate correction to present misapprehension
[epanorthōsis].
Chapter 2
<scripCom type="Commentary" passage="2 Corinthians 2" parsed="|2Cor|2|0|0|0" osisRef="Bible:2Cor.2" />
Chapter 2
2:1 That I would not come again to you with sorrow [to mē
palin en lupēi pros humas elthein]. Articular second aorist
active infinitive with negative [mē] in apposition with [touto]
(this) preceding. What does Paul mean by “again” [palin]?
Had
he paid another visit besides that described in Ac 18 which was
in sorrow [en lupēi]? Or does he mean that having had one
joyful visit (that in Ac 18) he does not wish the second one to
be in sorrow? Either interpretation is possible as the Greek
stands and scholars disagree. So in 12:14 “The third time I am
ready to come” may refer to the proposed second visit (1:15f.)
and the present plan (a third). And so as to 13:1. There is
absolutely no way to tell clearly whether Paul had already made a
second visit. If he had done so, it is a bit odd that he did not
plainly say so in 1:15f. when he is apologizing for not having
made the proposed visit (“a second benefit”).
2:2 Who then? [kai tis?]. For this use of [kai] see on
Mr
10:26; Joh 9:36. The [kai] accepts the condition (first class
[ei—lupō] and shows the paradox that follows. [Lupeō] is old
word from [lupē] (sorrow) in causative sense, to make sorry.
Maketh glad [euphrainōn]. Present active participle of
old word from [eu], well, and [phrēn], mind, to make joyful,
causative idea like [lupeō].
2:3 I wrote this very thing [egrapsa touto auto]. Is this
(and [egrapsa] in verses 4, 9, 12) the epistolary aorist
referring to the present letter? In itself that is possible as
the epistolary aorist does occur in the N.T. as in 8:18; 9:3
(Robertson, Grammar, p. 854f.). If not epistolary aorist as
seems improbable from the context and from 7:8-12, to what
Epistle does he refer? To 1Co 5 or to a lost letter? It is
possible, of course, that, when Paul decided not to come to
Corinth, he sent a letter. The language that follows in verses 3, 4;
7:8-12 can hardly apply to I Corinthians. Should have
sorrow [lupēn schō]. Second aorist (ingressive)
active subjunctive of [echō], should get sorrow, after [hina mē]
negative final particles. From them of whom [aph’ hōn].
Antecedent omitted, [apo toutōn aph’ hōn] (from those from whom).
I ought [edei me]. Imperfect for unrealized present
obligation as often and like English. Having confidence
[pepoithōs]. Second perfect active participle of [peithō]
(1:9).
2:4 Anguish [sunochēs]. Ablative case after [ek] (out of).
Old word from [sunechō], to hold together. So contraction of
heart (Cicero, contractio animi), a spiritual angina
pectoris. In N.T. only here and Lu 21:25. With many tears
[dia pollōn dakruōn]. He dictated that letter “through tears”
(accompanied by tears). Paul was a man of heart. He writes to the
Philippians with weeping [klaiōn] over the enemies of the Cross
of Christ (Php 3:18). He twice mentions his tears in his speech
at Miletus (Ac 20:19-31). But that ye might know the love
[alla tēn agapēn hina gnōte]. Proleptic position of [agapēn]
and ingressive second aorist active subjunctive [gnōte], come to
know.
2:5 If any [ei tis]. Scholars disagree whether Paul refers
to 1Co 5:1, where he also employs [tis, toioutos], and [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. But in part [alla apo merous].
“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, [hina mē epibarō] that
interrupts the flow of ideas. [Epibareō], to put a burden on
[epi, baros], is a late word, only in Paul in N.T. (here and 1Th 2:9; 2Th 3:8). He does not wish to give pain by too severe
language.
2:6 Punishment [epitimia]. Late word for old Greek to
[epitimion] (so papyri), from [epitimaō], to show honour to, to
award, to adjudge penalty. Only here in N.T. By the many [hupo
tōn pleionōn]. By the more, the majority. If Paul refers to the
case in 1Co 5, they had taken his advice and expelled the
offender.
2:7 So that on the contrary [hōste tounantion]. The natural
result expressed by [hōste] and the infinitive. [Tounantion] is
by crasis for [to enantion] and accusative of general reference.
Rather [mallon]. Absent in some MSS. Lest by any means
[mē
pōs]. Negative purpose. Swallowed up [katapothēi].
First
aorist passive subjunctive of [katapinō], to drink down (1Co
15:54). With his overmuch sorrow [tēi perissoterāi lupēi].
Instrumental case, “by the more abundant sorrow” (comparative of
adjective [perissos].
2:8 To confirm [kurōsai]. First aorist active infinitive
of
old verb [kuroō], to make valid, to ratify, from [kuros] (head,
authority). In N.T. only here and Ga 3:15.
2:9 That I might know the proof of you [hina gnō tēn dokimēn
humōn]. Ingressive second aorist active subjunctive, come to
know. [Dokimē] is proof by testing. Late word from [dokimos] and
is in Dioscorides, medical writer in reign of Hadrian. Earliest
use in Paul and only in him in N.T. (2Co 2:9; 8:2; 9:13; 13:3;
Ro 5:4; Php 2:22). Obedient [hupēkooi]. Old word
from
[hupakouō], to give ear. In N.T. only in Paul (2Co 2:9; Php 2:8;
Ac 7:39).
2:10 In the person of Christ [en prosōpōi Christou]. More
exactly, “in the presence of Christ,” before Christ, in the face
of Christ. Cf. [enōpion tou theou] (4:2) in the eye of God,
[enōpion Kuriou] (8:21).
2:11 That no advantage may be gained over us [hina mē
pleonektēthōmen]. First aorist passive subjunctive after [hina
mē] (negative purpose) of [pleonekteō], old verb from
[pleonektēs], a covetous man (1Co 5:10f.), to take advantage
of, to gain, to overreach. In N.T. only in 1Th 4:6; 2Co 2:11;
7:2; 12:17f. “That we may not be overreached by Satan.” His
devices [autou ta noēmata]. [Noēma] from [noeō] to use the
[nous] is old word, especially for evil plans and purposes as
here.
2:12 To Troas [eis tēn Trōiada]. Luke does not mention
this
stop at Troas on the way from Ephesus to Macedonia (Ac 20:1f.),
though he does mention two other visits there (Ac 16:8; 20:6).
When a door was opened unto me [thuras moi aneōigmenēs].
Genitive absolute with second perfect passive participle of
[anoignumi]. Paul used this very metaphor in 1Co 16:9. He will
use it again in Col 4:3. Here was an open door that he could
not enter.
2:13 I had no relief [ouk eschēka anesin]. Perfect active
indicative like that in 1:9, vivid dramatic recital, not to be
treated as “for” the aorist (Robertson, Grammar, p. 896,
898ff.). He still feels the shadow of that restlessness.
[Anesis], from [aniēmi], to let up, to hold back, is old word for
relaxing or release (Ac 24:34). For my spirit [tōi pneumati
mou]. Dative of interest. Because I found not Titus [tōi
mē heurein me Titon]. Instrumental case of the articular infinitive
with negative [mē] and accusative of general reference [me], “by
the not finding Titus as to me.” Taking my leave of them
[apotaxamenos autois]. First aorist middle participle of
[apotassō], old verb, to set apart, in middle in late Greek to
separate oneself, to bid adieu to as in Mr 6:46.
2:14 But thanks be unto God [tōi de theōi charis]. Sudden
outburst of gratitude in contrast to the previous dejection in
Troas. Surely a new paragraph should begin here. In point of fact
Paul makes a long digression from here to 6:10 on the subject
of the Glory of the Christian Ministry as Bachmann points out in
his Kommentar (p. 124), only he runs it from 2:12-7:1 (Aus
der Tiefe in die Hohe, Out of the Depths to the Heights). We can
be grateful for this emotional outburst, Paul’s rebound of joy on
meeting Titus in Macedonia, for it has given the world the finest
exposition of all sides of the Christian ministry in existence,
one that reveals the wealth of Paul’s nature and his mature grasp
of the great things in service for Christ. See my The Glory of
the Ministry (An Exposition of II Cor. 2:12-6:10). Always
[pantote]. The sense of present triumph has blotted out the
gloom at Troas. Leadeth in triumph [thriambeuonti]. Late
common Koinē word from [thriambos] (Latin triumphus, a hymn
sung in festal processions to Bacchus). Verbs in [-euō] (like
[mathēteuō], to make disciples) may be causative, but no example
of [thriambeuō] has been found with this meaning. It is always to
lead in triumph, in papyri sometimes to make a show of. Picture
here is of Paul as captive in God’s triumphal procession. The
savour [tēn osmēn]. In a Roman triumph garlands of flowers
scattered sweet odour and incense bearers dispensed perfumes. The
knowledge of God is here the aroma which Paul had scattered like
an incense bearer.
2:15 A sweet savour of Christ [Christou euōdia]. Old word
from [eu], well, and [ozō], to smell. In N.T. only here and Php
4:18; Eph 5:2. In spreading the fragrance of Christ the preacher
himself becomes fragrant (Plummer). In them that are perishing
[en tois apollumenois]. Even in these if the preacher does his
duty.
2:16 From death unto death [ek thanatou eis thanaton].
From
one evil condition to another. Some people are actually hardened
by preaching. And who is sufficient for these things? [kai
pros tauta tis hikanos?]. Rhetorical question. In himself no one
is. But some one has to preach Christ and Paul proceeds to show
that he is sufficient. For we are not as the many [ou gar
esmen hōs hoi polloi]. A bold thing to say, but necessary and
only from God (3:6).
2:17 Corrupting [kapēleuontes]. Old word from [kapēlos],
a huckster or peddlar, common in all stages of Greek for
huckstering or trading. It is curious how hucksters were
suspected of corrupting by putting the best fruit on top of the
basket. Note Paul’s solemn view of his relation to God as a
preacher (from God [ek theou], in the sight of God [katenanti
theou], in Christ [en Christōi].
Chapter 3
<scripCom type="Commentary" passage="2 Corinthians 3" parsed="|2Cor|3|0|0|0" osisRef="Bible:2Cor.3" />
Chapter 3
3:1 To commend ourselves? [heautous sunistanein?]. Late
(Koinē) form of [sunistēmi], to place one with another, to
introduce, to commend. Paul is sensitive over praising himself,
though his enemies compelled him to do it. Epistles of
commendation [sustatikōn epistolōn]. Late verbal adjective
from [sunistēmi] and often in the papyri and in just this sense.
In the genitive case here after [chrēizomen]. Such letters were
common as seen in the papyri (Deissmann, Light from the Ancient
East, p. 226). N.T. examples of commending individuals by
letters occur in Ac 15:25f.; 18:27 (Apollos), 1Co 16:10f.
(Timothy); Ro 16:1 (Phoebe with the verb [sunistēmi]; Col
4:10 (Mark); 2Co 8:22f. (Titus and his companion).
3:2 Ye are our epistle [hē epistolē hēmōn humeis este]. Bold
turn. Paul was writing in their hearts. Known and read
[ginōskomenē kai anaginōskomenē]. Play on the word. Literally
true. Professing Christians are the Bible that men read and know.
3:3 An epistle of Christ [epistolē Christou]. He turns the
metaphor round and round. They are Christ’s letter to men as well
as Paul’s. Not with ink [ou melani]. Instrumental case of
[melas], black. Plato uses [to melan] for ink as here. See also 2Jo 1:12; 3Jo 1:13. Of stone [lithinais]. Composed
of stone
[lithos] and ending [-inos]. Of flesh [sarkinais].
“Fleshen” as in 1Co 3:1; Ro 7:14.
3:4 Through Christ [dia tou Christou]. It is not self-conceit
on Paul’s part, but through Christ.
3:5 Of ourselves [aph’ heautōn]. Starting from ourselves
(reflexive pronoun). As from ourselves [hōs ex hautōn].
He
says it over again with preposition [ex] (out of). He has no
originating power for such confidence. Sufficiency
[hikanotēs]. Old word, only here in N.T.
3:6 Who also made us sufficient for such confidence [hos kai
hikanōsen hēmas]. Late causative verb from [hikanos] (verse 5)
first aorist active indicative, “who (God) rendered us fit.” In
N.T. only here and Col 1:12. As ministers of a new covenant
[diakonous kainēs diathēkēs]. Predicate accusative with
[hikanōsen]. For [diathēkē] see on Mt 26:28 and for [diakonos]
on Mt 20:26 and for [kainēs] (fresh and effective) on Lu
5:38. Only God can make us that.
3:7 Of death [tou thanatou]. Subjective genitive, marked
by
death in its outcome (cf. 1Co 15:56; Ga 3:10). The letter
kills. Engraven on stones [entetupōmenē lithois]. Perfect
passive participle of [entupoō], late verb, to imprint a figure
[tupos]. Used by Aristias (67) of the “inlaid” work
on the
table sent by Ptolemy Philadelphus to Jerusalem. [Lithois] in
locative case. Came with glory [egenēthē en doxēi]. In
glory.
As it did, condition of first class, assumed as true. See Ex
34:29, 35. Look steadfastly [atenisai]. Late verb from
[atenēs] (stretched, intent, [teinō] and [a] intensive) as in Lu
4:20; Ac 3:4. Was passing away [katargoumenēn]. Late verb,
to render of no effect, and present passive participle here as in 1Co 2:6.
3:8 How shall not rather? [pōs ouchi mallon?]. Argumentum
a minore ad majus (from the less to the greater). Of the spirit
[tou pneumatos]. Marked by the spirit. Picture of the Christian
ministry now.
3:9 Of condemnation [tēs katakriseōs]. Genitive, that brings
condemnation because unable to obey the law. Is glory [doxa].
No copula, but makes the figure bolder. Paul freely admits the
glory for the old dispensation. Of righteousness [tēs
dikaiosunēs]. Marked by and leading to righteousness. See 11:15. Much more [pollōi mallon]. Instrumental case,
by much more. Exceed [perisseuei]. Overflow.
3:10 In this respect [en toutōi tōi merei]. The glory on the
face of Moses was temporary, though real, and passed away (verse 7), a type of the dimming of the glory of the old dispensation
by the brightness of the new. The moon makes a dim light after
the sun rises, “is not glorified” [ou dedoxastai], perfect
passive indicative of [doxazō]. By reason of the glory that
surpasseth [heineken tēs huperballousēs doxēs]. The surpassing
[huper-ballō], throwing beyond) glory. Christ as the Sun of
Righteousness has thrown Moses in the shade. Cf. the claims of
superiority by Christ in Mt 5-7.
3:11 Passeth away [katargoumenon]. In process of disappearing
before the gospel of Christ. Remaineth [menon]. The new
ministry is permanent. This claim may be recommended to those who
clamour for a new religion. Christianity is still alive and is
not dying. Note also [en doxēi], in glory, in contrast with [dia
doxēs], with glory. Boldness [parrēsiāi]. Instrumental
case
after [chrōmetha]. Old word, [panrēsis=parrēsis], telling it all,
absolute unreservedness. Surely Paul has kept nothing back here,
no mental reservations, in this triumphant claim of superiority.
3:13 Put a veil upon his face [etithei kalumma epi to prosōpon
autou]. Imperfect active of [tithēmi], used to put (Ex 34:33).
That the children of Israel should not look steadfastly [pros
to mē atenisai tous huious]. Purpose expressed by [pros] and the
articular infinitive with negative [mē] and the accusative of
general reference. The Authorized Version had a wrong translation
here as if to hide the glory on his face.
3:14 But their minds were hardened [alla epōrōthē ta noēmata
autōn]. Their thoughts [noēmata] literally. [Pōroō] (first
aorist passive indicative here) is late verb from [pōros], hard
skin, to cover with thick skin (callus), to petrify. See on Mr
6:52; 8:17. Of the old covenant [tēs palaias diathēkēs].
The Old Testament. [Palaios] (ancient) in contrast to [kainos]
(fresh, verse 6). See Mt 13:52. The same veil [to auto
kalumma]. Not that identical veil, but one that has the same
effect, that blinds their eyes to the light in Christ. This is
the tragedy of modern Judaism. Unlifted [mē anakaluptomenon].
Present passive participle of [anakaluptō], old verb, to draw
back the veil, to unveil. Is done away [katargeitai]. Same
verb as in verses 7, 11.
3:15 Whensoever Moses is read [hēnika an anaginōskētai
Mōusēs]. Indefinite temporal clause with [hēnika] an and the
present passive subjunctive. A veil lieth upon their heart
[epi tēn kardian autōn keitai]. Vivid and distressing picture,
a fact that caused Paul agony of heart (Ro 9:1-5). With wilful
blindness the rabbis set aside the word of God by their tradition
in the time of Jesus (Mr 7:8f.).
3:16 It shall turn [epistrepsei]. The heart of Israel.
The
veil is taken away [periaireitai to kalumma]. Present passive
indicative of [periaireō], old verb, to take from around, as of
anchors (Ac 27:40), to cut loose (Ac 28:13),
for hope to be
taken away (Ac 27:20). Here Paul has in mind Ex 34:34 where
we find of Moses that [periēireito to kalumma] (the veil was
taken from around his face) whenever he went before the Lord.
After the ceremony the veil is taken from around [peri-] the
face of the bride.
3:17 Now the Lord is the Spirit [ho de Kurios to pneuma
estin]. Some, like E. F. Scott (The Spirit in the N.T.),
take
[Kurios] here to be Christ and interpret Paul as denying the
personality of the Holy Spirit, identifying Christ and the Holy
Spirit. But is not Bernard right here in taking [Kurios] (Lord)
in the same sense here as in Ex 34:34 [enanti Kuriou], before
the Lord), the very passage that Paul is quoting? Certainly, the
Holy Spirit is interchangeably called in the N.T. the Spirit of
God and the Spirit of Christ (Ro 8:9f.). Christ dwells in us
by
the Holy Spirit, but the language here in 2Co 3:17 should not
be pressed unduly (Plummer. See also P. Gardner, The Religious
Experience of St. Paul, p. 176f.). Note “the Spirit of the Lord”
here. Liberty [eleutheria]. Freedom of access to God without
fear in opposition to the fear in Ex 34:30. We need no veil and
we have free access to God.
3:18 We all [hēmeis pantes]. All of us Christians, not
merely
ministers. With unveiled face [anakekalummenōi prosōpōi].
Instrumental case of manner. Unlike and like Moses. Reflecting
as in a mirror [katoptrizomenoi]. Present middle participle
of
[katoptrizō], late verb from [katoptron], mirror [kata, optron],
a thing to see with). In Philo (Legis Alleg. iii. 33) the
word
means beholding as in a mirror and that idea suits also the
figure in 1Co 13:12. There is an inscription of third century
B.C. with [egkatoptrisasthai eis to hudōr], to look at one’s
reflection in the water. Plutarch uses the active for mirroring
or reflecting and Chrysostom takes it so here. Either makes good
sense. The point that Paul is making is that we shall not lose
the glory as Moses did. But that is true if we keep on beholding
or keep on reflecting (present tense). Only here in N.T. Are
transformed [metamorphoumetha]. Present passive (are
being
transformed) of [metamorphoō], late verb and in papyri. See on
Mt 17:2; Mr 9:2 where it is translated “transfigured.” It is
the word used for heathen mythological metamorphoses. Into the
same image [tēn autēn eikona]. Accusative retained with
passive verb [metamorphoumetha]. Into the likeness of God in
Christ (1Co 15:48-53; Ro 8:17,29; Col 3:4; 1Jo 3:2). As
from
the Lord the Spirit [kathaper apo Kuriou pneumatos]. More
likely, “as from the Spirit of the Lord.”
Chapter 4
<scripCom type="Commentary" passage="2 Corinthians 4" parsed="|2Cor|4|0|0|0" osisRef="Bible:2Cor.4" />
Chapter 4
4:1 We faint not [ouk egkakoumen]. Present active indicative
of [egkakeō], late verb [en, kakos] to behave badly in, to give
in to evil, to lose courage. In Symmachus (LXX), Polybius, and
papyri. It is the faint-hearted coward. Paul speaks of himself
(literary plural). Can he not speak for all of us?
4:2 But we have renounced [alla apeipametha]. Indirect
middle
second aorist (timeless aorist) indicative of [apeipon]
(defective verb) with [a] of first aorist ending, to speak forth,
to speak off or away from. Common verb in the active, but rare in
middle and only here in N.T. The hidden things of shame [ta
krupta tēs aischunēs]. They do attack the minister. His only
safety is in instant and courageous defiance to all the powers of
darkness. It is a terrible thing to see a preacher caught in the
toils of the tempter. In craftiness [en panourgiāi]. Old
word
from [panourgos] [pan, ergon], a doer of any deed (good or
bad), clever, cunning, deceitful. See on Lu 20:23. Handling
deceitfully [dolountes]. Present active participle of [doloō],
from [dolos], deceit (from [delō], to catch with bait), old and
common verb, in papyri and inscriptions, to ensnare, to corrupt
with error. Only here in N.T. Used of adulterating gold or wine.
To every conscience of men [pros pāsan suneidēsin anthrōpōn].
Not to whim, foible, prejudice. See 3:1-6 for “commending”
[sunistanontes].
4:3 It is veiled in them that are perishing [en tois
apollumenois estin kekalummenon]. Periphrastic perfect passive
of [kaluptō], to veil in both condition (first class) and
conclusion. See on 2:15f. for “the perishing.”
4:4 The god of this world [ho theos tou aiōnos toutou].
“Age,” more exactly, as in 1Co 1:20. Satan is “the god of this
age,” a phrase nowhere else in the N.T., but Jesus uses the same
idea in Joh 12:31; 14:30 and Paul in Eph 2:2; 6:12 and John
in 1Jo 5:19. Satan claimed the rule over the world in the
temptations with Jesus. Blinded [etuphlōsen]. First aorist
active of [tuphloō], old verb to blind [tuphlos], blind). They
refused to believe [apistōn] and so Satan got the power to
blind their thoughts. That happens with wilful disbelievers. The
light [ton phōtismon]. The illumination, the enlightening.
Late word from [photizō], to give light, in Plutarch and LXX. In
N.T. only in 2Co 4:4, 6. Accusative case of general reference
here with the articular infinitive [eis to mē augasai] that
should not dawn). That is, if [augasai] is intransitive as is
likely, though it is transitive in the old poets (from [augē],
radiance. Cf. German Auge = eye). If it is transitive, the idea
would be “that they should not see clearly the illumination,
etc.”
4:5 For we preach not ourselves [ou gar heautous kērussomen].
Surely as poor and disgusting a topic as a preacher can find.
But Christ Jesus as Lord [alla Christon Iēsoun Kurion].
[Kurion] is predicate accusative in apposition. As your servants
for Jesus’ sake [doulous humōn dia Iēsoun]. Your bond-slave
for the sake of Jesus. This is the sufficient reason for any
preacher’s sacrifice, “for Jesus’ sake.”
4:6 God who said [ho theos ho eipōn]. Paraphrase of Ge 1:3.
Who shined [hos elampsen]. Like a lamp in the heart (cf. Mt
5:15). Miners carry a lamp on the forehead, Christians carry one
in their hearts lit by the Spirit of God. To give the light
[pros phōtismon]. For the illumination. In the face of Jesus
Christ [en prosōpōi Iēsou Christou]. The Christian who looks
on the face of Jesus Christ as Moses looked upon the glory of God
will be able to give the illumination of the knowledge of the
glory of God. See 2:10 for [prosōpon].
4:7 This treasure [ton thēsauron touton]. On [thēsauron]
see Mt 6:19-21. It is the power of giving the illumination of the
knowledge of the glory of God (verse 6). “The power is
limitless, but it is stored in very unlikely receptacles”
(Plummer). This warning Paul gives in contrast [de]
with the
exultation of verse 6 (Bernard). In earthen vessels [en
ostrakinois skeuesin]. This adjective is common in the LXX with
[skeuos, aggos] and [aggeion]. It occurs again in 2Ti 2:20 with
[skeuē]. It is found also in the papyri with [skeuos] as here. It
is from [ostrakon], baked clay (same root as [osteon], bone), so
many fragments of which are found in Egypt with writing on them.
We are but earthen jars used of God for his purposes (Ro
9:20ff.) and so fragile. The exceeding greatness [hē
huperbolē]. See on 1Co 12:31 for this word, “the preeminence
of the power.” This is God’s purpose [hina—ēi]. God, not man,
is the dynamo [dunamis]. It comes from God [tou
theou],
ablative) and does not originate with us [mē ex hēmōn].
4:8 Pressed [thlibomenoi]. From [thlibō], to press as grapes,
to contract, to squeeze. Series of present passive participles
here through verse 9 that vividly picture Paul’s ministerial
career. Yet not straitened [all’ ou stenochōroumenoi].
Each time the exception is stated by [all’ ou]. From [stenochōreō]
[stenochōros], from [stenos], narrow, [chōros], space), to be in
a narrow place, to keep in a tight place. Late verb, in LXX and
papyri. In N.T. only here and 2Co 6:12. Yet not unto despair
[all’ ouk exaporoumenoi]. Late perfective compound with [ex-]
of [exaporeō]. A very effective play on words here, lost, but not
lost out.
4:9 Forsaken [egkataleipomenoi]. Double compound of old
verb [eg-kata-leipō], to leave behind, to leave in the lurch. Smitten
down [kataballomenoi]. As if overtaken. Destroyed
[apollumenoi]. Perishing as in verse 3. Was Paul referring to
Lystra when the Jews stoned him and thought him dead?
4:10 Bearing about [peripherontes]. Ignatius was called
[Theophoros], God-bearer. See 1Co 15:31 where Paul says “I die
daily” and Php 3:10; Col 1:24. The dying of Jesus [tēn
nekrōsin tou Iēsou]. Late word from [nekroō], to put to death.
In Galen. In N.T. only here and Ro 4:19.
4:11 Are alway delivered unto death [eis thanaton
paradidometha]. This explains verse 10.
4:12 Death worketh in us [ho thanatos en hēmin energeitai].
Middle voice present tense of the old verb to operate, be at
work. Physical death works in him while spiritual life (paradox)
works in them.
4:13 According to that which is written [kata to
gegrammenon]. This formula in legal documents in the papyri
(Bible Studies, p. 250). Paul makes adaptation of the words in Ps 95:1. We also believe [kai hēmeis pisteuomen].
Like the
Psalmist. And therefore can speak with effect. Otherwise useless.
Shall present us with you [kai parastēsei sun hēmin]. This
shows that Paul was not certain that he would be alive when Jesus
comes as has been wrongly inferred from 1Co 7:29; 10:11; 15:51.
4:15 Being multiplied through the many [pleonasasa dia tōn
pleionōn]. Late word [pleonazō] from [pleon], more, “making more
through the more,” with play on [pleon]. One can think of
Bunyan’s Grace Abounding.
4:16 Wherefore we faint not [dio ouk egkakoumen]. Repeats
from verse 1. Our outward man [ho exō hēmōn anthrōpos],
our inward man [ho esō hēmōn]. In Ro 7:22; Col 3:9; Eph
4:22f., we have the inward man and the outward for the higher
and the lower natures (the spirit and the flesh). “Here the decay
[diaphtheiretai] of the bodily organism is set over against the
growth in grace [anakainoutai], is refreshed) of the man
himself” (Bernard). Plato (Republ. ix, p. 589) has
[ho entos
anthrōpos]. Cf. “the hidden man of the heart” (1Pe 3:4).
Day
by day [hēmerāi kai hēmerāi]. This precise idiom is not in
LXX
nor rest of N.T. It may be colloquial use of locative in
repetition.
4:17 Our light affliction which is for the moment [to
parautika elaphron tēs thlipeseōs hēmōn]. Literally, “the for
the moment (old adverb [parautika], here only in N.T.) lightness
(old word, in N.T. only here and Mt 11:30).” More and more
exceedingly [kath’ huperbolēn eis huperbolēn]. Like piling
Pelion on Ossa, “according to excess unto excess.” See on 1Co
12:31. Eternal weight of glory [aiōnion baros doxēs].
Careful balancing of words in contrast (affliction vs. glory,
lightness vs. weight, for the moment vs. eternal).
4:18 While we look not [mē skopountōn hēmōn]. Genitive
absolute with participle of [skopeō] from [skopos], goal.
Temporal [proskaira]. Rather temporary, for a season [pros
kairon]. Late word. See on Mt 13:21. See 1Co 13:12; Heb
11:1.
Chapter 5
<scripCom type="Commentary" passage="2 Corinthians 5" parsed="|2Cor|5|0|0|0" osisRef="Bible:2Cor.5" />
Chapter 5
5:1 If—be dissolved [ean—kataluthēi]. Third class
condition, [ean] and first aorist passive subjunctive. The very
word used [kataluō] for striking down a tent. The earthly
house of our tabernacle [hē epigeios hēmōn oikia tou skēnous].
Rather, “If our earthly (see on 1Co 15:40 for [epigeios] house
of the tent [skēnos], another form of [skēnē], tent, from root
[ska], to cover).”; Appositive genitive, the house [oikia]
is
the tent. We have [echomen]. Present indicative. We possess
the title to it now by faith. “Faith is the title-deed
[hupostasis] to things hoped for” (Heb 11:7).
A building
from God [oikodomēn ek theou]. This [oikodomē] (found
in
Aristotle, Plutarch, LXX, etc., and papyri, though condemned by
Atticists) is more substantial than the [skēnos]. Not made with
hands [acheiropoiēton]. Found first in Mr 14:58 in charge
against Jesus before the Sanhedrin (both the common verbal
[cheiropoiēton] and the newly made vernacular [acheiropoiēton],
same verbal with [a] privative). Elsewhere only here and Col
2:11. Spiritual, eternal home.
5:2 To be clothed upon with our habitation which is from heaven
[to oikētērion hēmōn to ex ouranou ependusasthai]. First aorist
middle infinitive of late verb [ependuō], double compound [ep,
en] to put upon oneself. Cf. [ependutēs] for a fisherman’s linen
blouse or upper garment (Joh 21:7). [Oikētērion] is old word
used here of the spiritual body as the abode of the spirit. It is
a mixed metaphor (putting on as garment the dwelling-place).
5:3 Being clothed [endusamenoi]. First aorist middle
participle, having put on the garment. Naked [gumnoi].
That
is, disembodied spirits, “like the souls in Sheol, without form,
and void of all power of activity” (Plummer).
5:4 Not for that we would be unclothed [eph’ hōi ou thelomen
ekdusasthai]. Rather, “For that [eph’ hōi] we do not wish
to
put off the clothing, but to put it on” [all’ ependusasthai].
The transposition of the negative [ou] weakens the sense. Paul
does not wish to be a mere disembodied spirit without his
spiritual garment. That what is mortal may be swallowed up of
life [hina katapothēi to thnēton hupo tēs zōēs]. “Only what
is
mortal perishes; the personality, consisting of soul and body,
survives,” (Plummer). See on 1:22 for “the earnest of the
spirit.”
5:6 At home in the body [endēmountes en tōi sōmati]. Rare
verb [endēmeō] from [endēmos] (one among his own people as
opposed to [ekdēmos], one away from home). Both [ekdēmeō] (more
common in the old Greek) and [endēmeō] occur in the papyri with
the contrast made by Paul here.
5:7 By sight [dia eidous]. Rather, by appearance.
5:8 We are of good courage [tharroumen]. Good word for
cheer and same root as [tharseō] (Mt 9:2,22). Cheer up. Are willing
rather [eudokoumen]. Rather, “We are well-pleased, we prefer”
if left to ourselves. Cf. Php 1:21f. Same [eudokeō] used in Lu
3:22. To be at home with the Lord [endēmēsai pros ton
Kurion]. First aorist (ingressive) active infinitive, to
attain
that goal is bliss for Paul.
5:9 We make it our aim [philotimoumetha]. Old and common
verb, present middle, from [philotimos] [philos, timē], fond of
honour), to act from love of honour, to be ambitious in the good
sense (1Th 4:11; 2Co 5:9; Ro 15:20). The Latin ambitio has
a
bad sense from ambire, to go both ways to gain one’s point. To
be well-pleasing to him [euarestoi autōi einai]. Late
adjective that shows Paul’s loyalty to Christ, his Captain. Found
in several inscriptions in the Koinē period (Deissmann, Bible
Studies, p. 214; Moulton and Milligan’s Vocabulary).
5:10 Before the judgment-seat of Christ [emprosthen tou
bēmatos tou Christou]. Old word [bēma], a step (from [bainō],
a
platform, the seat of the judge (Mt 27:19). Christ is Saviour,
Lord, and Judge of us all [tous pantas], the all). That each
may receive [hina komisētai hekastos]. Receive as his due,
[komizō] means, old verb. See on Mt 25:27. Bad [phaulon].
Old word, akin to German faul, worthless, of no account, base,
wicked.
5:11 The fear of the Lord [ton phobon tou Kuriou]. Many
today
regard this a played-out motive, but not so Paul. He has in mind
verse 10 with the picture of the judgment seat of Christ. We
persuade [peithomen]. Conative present active, we try to
persuade. It is always hard work. Unto God [theōi]. Dative
case. God understands whether men do or not. That we are made
manifest [pephanerōsthai]. Perfect passive infinitive of
[phaneroō] in indirect discourse after [elpizō]. Stand
manifested, state of completion.
5:12 As giving you occasion of glorying [aphormēn didontes
humin kauchēmatos]. An old Greek word [apo, hormē], onset,
rush), a base of operations, material with which to glory, as we
say “a tip” only much more. That ye may have wherewith to
answer [hina echēte pros]. Literally, “That ye may have
something against (for facing those, etc.).” Paul wishes his
champions in Corinth to know the facts. In appearance, and not
in heart [en prosōpōi kai mē en kardiāi]. He means the
Judaizers who were braggarts about their orthodox Judaism.
5:13 Whether we are beside ourselves [eite exestēmen].
Second aorist active indicative of [existēmi], old verb, here to stand
out of oneself (intransitive) from [ekstasis], ecstasy, comes as
in Mr 5:42. It is literary plural, for Paul is referring only
to himself. See on 1:6 for [eite—eite]. It is a condition of
the first class and Paul assumes as true the charge that he was
crazy (if I was crazy) for the sake of argument. Festus made it
later (Ac 26:24). He spoke with tongues (1Co 14:18)
and had
visions (2Co 12:1-6) which probably the Judaizers used against
him. A like charge was made against Jesus (Mr 3:21). People
often accuse those whom they dislike with being a bit off.
5:14 The love of Christ [hē agapē tou Christou]. Subjective
genitive, Christ’s love for Paul as shown by verse 15.
Constraineth us [sunechei hēmas]. Old and common verb,
to
hold together, to press the ears together (Ac 7:57), to press
on every side (Lu 8:45), to hold fast (Lu 22:63),
to hold
oneself to (Ac 18:5), to be pressed (passive, Lu 12:50; Php
1:23). So here Paul’s conception of Christ’s love for him holds
him together to his task whatever men think or say. Judging
this [krinantas touto]. Having reached this conclusion, ever
since his conversion (Ga 1:17f.). One died for all
[heis
huper pantōn apethanen]. This is the central tenet in Paul’s
theology and Christology. [Huper] (over) here is used in the
sense of substitution as in Joh 11:50; Ga 3:13, death in behalf
so that the rest will not have to die. This use of [huper] is
common in the papyri (Robertson, Grammar, p. 631). In fact,
[huper] in this sense is more usual in Greek than [anti, pro] or
any other preposition. Therefore all died [ara hoi pantes
apethanon]. Logical conclusion [ara], corresponding), the
one
died for the all and so the all died when he did, all the
spiritual death possible for those for whom Christ died. This is
Paul’s gospel, clear-cut, our hope today.
5:15 Should no longer live unto themselves [hina mēketi
heautois zōsin]. The high doctrine of Christ’s atoning death
carries a correspondingly high obligation on the part of those
who live because of him. Selfishness is ruled out by our duty to
live “unto him who for their sakes died and rose again.”
5:16 Henceforth [apo tou nun]. From the time that we gained
this view of Christ’s death for us. After the flesh [kata
sarka]. According to the flesh, the fleshy way of looking at
men. He, of course, knows men “in the flesh [en tēi sarki], but
Paul is not speaking of that. Worldly standards and distinctions
of race, class, cut no figure now with Paul (Ga 3:28) as he
looks at men from the standpoint of the Cross of Christ. Even
though we have known Christ after the flesh [ei kai egnōkamen
kata sarka Christon]. Concessive clause [ei kai], if even or
also) with perfect active indicative. Paul admits that he had
once looked at Christ [kata sarka], but now no longer does it.
Obviously he uses [kata sarka] in precisely the same sense that
he did in verse 15 about men. He had before his conversion
known Christ [kata sarka], according to the standards of the men
of his time, the Sanhedrin and other Jewish leaders. He had led
the persecution against Jesus till Jesus challenged and stopped
him (Ac 9:4). That event turned Paul clean round and he no
longer knows Christ in the old way [kata sarka]. Paul may or may
not have seen Jesus in the flesh before his death, but he says
absolutely nothing on that point here.
5:17 A new creature [kainē ktisis]. A fresh start is made
[kainē]. [Ktisis] is the old word for the act of creating (Ro
1:20), but in N.T. by metonymy it usually bears the notion of
[ktisma], the thing created or creature as here. The old things
are passed away [ta archaia parēlthen]. Did pass by, he means.
Second aorist active of [parerchomai], to go by. The ancient
[archaia] way of looking at Christ among other things. And yet
today there are scholars who are trying to revive the old
prejudiced view of Jesus Christ as a mere man, a prophet, to give
us “a reduced Christ.” That was once Paul’s view, but it passed
by forever for him. It is a false view and leaves us no gospel
and no Saviour. Behold, they are become new [idou, gegone
kaina]. Perfect active indicative of [ginomai], have become new
(fresh, [kaina] to stay so.
5:18 Who reconciled us to himself through Christ [tou
katallaxantos hēmas heautōi dia Christou]. Here Paul uses one of
his great doctrinal words, [katallassō], old word for exchanging
coins. [Diallassō], to change one’s mind, to reconcile, occurs in
N.T. only in Mt 5:24 though in papyri (Deissmann, Light from
the Ancient East, p. 187), and common in Attic. [Katallassō] is
old verb, but more frequent in later writers. We find
[sunallassō] in Ac 7:26 and [apokatallassō] in Col 1:20f.; Eph
2:16 and the substantive [katallagē] in Ro 5:11; 11:15 as well
as here. It is hard to discuss this great theme without apparent
contradiction. God’s love (Joh 3:16) provided the means and
basis for man’s reconciliation to God against whom he had sinned.
It is all God’s plan because of his love, but God’s own sense of
justice had to be satisfied (Ro 3:26) and so God gave his Son
as a propitiation for our sins (Ro 3:25; Col 1:20; 1Jo 2:2;
4:10). The point made by Paul here is that God needs no
reconciliation, but is engaged in the great business of
reconciling us to himself. This has to be done on God’s terms and
is made possible through [dia] Christ. And gave unto us the
ministry of reconciliation [kai dontos hēmin tēn diakonian tēs
katallagēs]. It is a ministry marked by reconciliation, that
consists in reconciliation. God has made possible through Christ
our reconciliation to him, but in each case it has to be made
effective by the attitude of each individual. The task of winning
the unreconciled to God is committed to us. It is a high and holy
one, but supremely difficult, because the offending party (the
guilty) is the hardest to win over. We must be loyal to God and
yet win sinful men to him.
5:19 To wit, that [hōs hoti]. Latin puts it quoniam quidem.
It is an unclassical idiom, but occurs in the papyri and
inscriptions (Moulton, Prol., p. 212; Robertson, Grammar, p.
1033). It is in Es 4:14. See also 2Co 11:21; 2Th 2:2. It
probably means “how that.” Not reckoning [mē logizomenos].
What Jesus did (his death for us) stands to our credit (Ro
8:32) if we make our peace with God. This is our task, “the word
of reconciliation,” that we may receive “the righteousness of
God” and be adopted into the family of God.
5:20 We are ambassadors therefore on behalf of Christ [huper
Christou oun presbeuomen]. Old word from [presbus], an old man,
first to be an old man, then to be an ambassador (here and Eph
6:20 with [en halusēi] in a chain added), common in both senses
in the Greek. “The proper term in the Greek East for the
Emperor’s Legate” (Deissmann, Light from the Ancient East, p.
374), in inscriptions and papyri. So Paul has a natural pride in
using this dignified term for himself and all ministers. The
ambassador has to be persona grata with both countries (the one
that he represents and the one to which he goes). Paul was
Christ’s Legate to act in his behalf and in his stead. As
though God were intreating by us [hōs tou theou parakalountos
di’ hēmōn]. Genitive absolute with [hōs] used with the
participle as often to give the reason (apparent or real). Here
God speaks through Christ’s Legate. Be ye reconciled to God
[katallagēte tōi theōi]. Second aorist passive imperative of
[katallassō] and used with the dative case. “Get reconciled to
God,” and do it now. This is the ambassador’s message as he bears
it to men from God.
5:21 Him who knew no sin [ton mē gnonta hamartian]. Definite
claim by Paul that Jesus did not commit sin, had no personal
acquaintance [mē gnonta], second aorist active participle of
[ginōskō] with it. Jesus made this claim for himself (Joh
8:46). This statement occurs also in 1Pe 2:22; Heb 4:15; 7:26;
1Jo 3:5. Christ was and is “a moral miracle” (Bernard) and so
more than mere man. He made to be sin [hamartian epoiēsen].
The words “to be” are not in the Greek. “Sin” here is the
substantive, not the verb. God “treated as sin” the one “who knew
no sin.” But he knew the contradiction of sinners (Heb 12:3).
We may not dare to probe too far into the mystery of Christ’s
suffering on the Cross, but this fact throws some light on the
tragic cry of Jesus just before he died: “My God, My God, why
didst thou forsake me?” (Mt 27:46). That we might become
[hina hēmeis genōmetha]. Note “become.” This is God’s purpose
[hina] in what he did and in what Christ did. Thus alone can we
obtain God’s righteousness (Ro 1:17).
Chapter 6
<scripCom type="Commentary" passage="2 Corinthians 6" parsed="|2Cor|6|0|0|0" osisRef="Bible:2Cor.6" />
Chapter 6
6:1 Working together with him [sunergountes]. We are
co-workers, partners with God (1Co 3:9), in this work of grace.
In vain [eis kenon]. Into emptiness. The plan of God, the
work of Christ on the Cross, the pleas of the ambassador may all
be nullified by the recipient of the message.
6:2 Behold, now is the acceptable time [idou nun kairos
euprosdektos]. Here is another “Pauline parenthesis” (Plummer)
as in 5:7 by the quotation from Isa 49:8. The LXX has
[dektos] [dektoi] verbal of [dechomai], but Paul employs the
double compound [eu, pros, dektos], well-received. It occurs in
Aristophanes, Plutarch, inscription, etc.
6:3 Giving no occasion of stumbling in any thing [mēdemian en
mēdeni didontes proskopēn]. [Proskopē], late word (Polybius,
LXX), from [proskoptō], to strike against, to stumble. Only here
in N.T. Note double negative in the Greek. That the ministry be
not blamed [hina mē mōmēthēi hē diakonia]. Negative purpose
[hina mē]. First aorist passive subjunctive of old verb
[mōmaomai] from [mōmos], blot, blemish. One can read with profit
J. A. Hutton’s Warrack Lectures, That the Ministry Be Not
Blamed.
6:4 But in everything commending ourselves [all’ en panti
sunistanontes heautous]. Paul gives a marvellous summary of his
argument about the dignity and glory of ministers of Christ as
ministers of God [hōs theou diakonoi] under three aspects,
the first with in [en] verses 3-7a, the second with by
[dia] verses 7b, 8, the third with as [hōs] verses 9-10.
The negative view with [en] we have in verse 3, then the
positive in verses 4-7a. Each word carries a story that can be
filled in from Paul’s own life as a preacher with an echo in that
of us all. In distresses [en stenochōriais]. In tight places
(12:10). Late word from [stenochōreō] (see on 4:8).
6:5 In stripes [en plēgais]. In blows, wounds (Lu 10:30;
12:48; Ac 16:23,33). Our plague. In tumults [en
akatastasiais]. See on 1Co 14:33). Instabilities, often from
politics. In watchings [en agrupniais]. In sleeplessnesses,
instances of insomnia. Old word, in N.T. only here and 11:27.
Paul knew all about this.
6:6 In love unfeigned [en agapēi anupokritōi]. Late and
rare
word [a] privative and [hupokritos], from [hupokrinomai] This
is the only love that is worth while (Ro 12:9).
6:7 On the right hand and on the left [tōn dexiōn kai
aristerōn]. Offensive weapons [hoplōn] on the right, defensive
on the left. See 1Th 5:8; Eph 6:11 for Paul’s description of
the panoply of God and Ro 6:13 for the phrase “weapons of
righteousness,” the only kind that will stand the strain. See
also Book of Wisdom 5:18ff.
6:8 By glory and dishonour [dia doxēs kai atimias]. Here
[dia] is no longer instrument, but state or condition. [Doxa]
here is glory. See Ro 9:21; 2Ti 2:20 for contrast between
honour and dishonour [timē, atimia]. By evil report and good
report [dia dusphēmias kai euphēmias]. Play on the words with
prefixes [dus-] and [eu-] and [phēmē]. [Dusphēmia] is a late
word, only here in N.T. [Euphēmia], old and common word, only
here in N.T. As deceivers and yet true [hōs planoi kai
alētheis]. Paul takes up [hōs] now in place of [dia] which
succeeded [en]. Note use of [kai] in sense of “and yet”
(adversative). [Planos] is late word (Diodorus, Josephus)
for
wandering, vagabond, impostor (cf. [planaō], to lead astray, used
of Christ, Joh 7:12). In N.T. only here; Mt 27:63 (of Christ
by Pharisees); 2Jo 1:7. “In the Clementines St. Paul is
expressly described by his adversaries as [planos] and as
disseminating deceit [planēn]” (Bernard). Such slander
from one’s enemies is praise.
6:9 As unknown and yet well known [hōs agnooumenoi kai
epiginoskomenoi]. “As ignored (as nonentities, obscure, without
proper credentials 3:2) and yet fully recognized (by all who
really matter as in 11:6).” And behold, we live [kai idou
zōmen]. Cf. the hazards of his life (1:8; 4:10;
11:23). His whole career is full of paradox).
6:10 Always rejoicing [aei chairontes]. Even in sorrow
(11:9; 1Th 5:16; Ro 5:3-5; 9:2; Php 2:18,27; 3:1; 4:4,15).
Yet
making many rich [pollous de ploutizontes]. Old word from
[ploutos] (wealth), to enrich. Spiritual riches Paul has in mind
as in 1Co 1:5 (cf. Mt 5:37). As having nothing and yet
possessing all things [hōs mēden echontes kai panta
katechontes]. Contrast between [mēden] (nothing) and [panta]
(all things, cf. 1Co 3:22) and [echō] (to have) and [katechō]
(to hold down, to hold fast). Play on words (simple and compound)
as in 3:2; 4:8. Climax of Paul’s panegyric on the Christian
ministry. He now resumes the thread of the story broken off in 2:14.
6:11 Our mouth is open unto you [to stoma hēmōn aneōigen pros
humas]. Second perfect active indicative of [anoigō] and
intransitive, stand open. He has kept back nothing in his
portrayal of the glory of the ministry as the picture of the open
mouth shows. Our heart is enlarged [hē kardia hēmōn
peplatuntai]. Perfect passive indicative of old verb [platunō],
to broaden, from [platus], broad. In N T. only here and Mt 23:5
(cf. phylacteries). Hence his freedom of speech for “out of the
abundance of the heart the mouth speaks” (Mt 12:34).
6:12 Ye are not straitened in us [ou stenochōreisthe en
hēmin]. The same figure as in verse 11. See on 4:8 for
[stenochōreō]. There is no restraint in me (my heart). My
adversaries may have caused some of you to tighten up your
affections [splagchna] for affection as in Jas 5:11; 1Pe 3:8).
6:13 Now for a recompense in like kind [tēn de autēn
antimisthian]. No example of this expressive word outside of
this passage and Ro 1:27 and later Christian writers. Paul may
have found it in use in the Koinē vernacular or he may have
coined it from [antimisthos], remunerating (paying back). There
is no verb here to explain the accusative which may be the
accusative of general reference or the object of a verb not
expressed. Be ye also enlarged [platunthēte kai humeis]. As I
have been (verse 11). First aorist passive imperative of
[platunō].
6:14 Be not unequally yoked with unbelievers [mē ginesthe
heterozugountes apistois]. No other example of this verb has yet
been found, though the adjective from which it is apparently
formed, [heterozugos] (yoked with a different yoke) occurs in Le
19:19 of the union of beasts of different kinds. In De 22:10
we read: “Thou shalt not plough with an ox and an ass together.”
Literally, “Stop becoming [mē ginesthe] present imperative, not
[mē genēsthe] aorist subj.) unequally yoked with unconverted
heathen (unbelievers).” Some were already guilty. Marriage is
certainly included, but other unions may be in mind. Cf. Eph
5:7. Paul gives as the reason [gar] for this prohibition five
words in questions to distinguish the contrasts. Fellowship
[metochē]. Sharing with and followed by associative
instrumental case of [dikaiosunēi] (righteousness) and iniquity
[anomiāi]. A pertinent challenge today when church members wink
at violations of laws of the land and laws of God. Communion
[koinōnia]. Partnership to light [phōti] dative case)
with
[pros], facing darkness.
6:15 Concord [sumphōnēsis]. Symphony. Late word from
[sumphōneō], only here and ecclesiastical writers, though
[sumphōnēma] in the papyri. Belial [Belial]. Transliteration
of Hebrew word for worthlessness and applied to Satan (Book of
Jubilees 1.20) as here. Paul graphically sums up the contrast
between Christ and Belial (Satan), the heads of the contending
forces of good and evil. Portion [meris]. The fourth of
the
words. Here by “unbeliever” [apistou] Paul means “disbeliever,”
not just an unconverted man who yet approves Christ.
6:16 Agreement [sunkatathesis]. Fifth of these words. Late
word, but common, though here only in N.T. Approved by putting
together the votes. In the papyri [ek sunkatatheseōs] means “by
agreement.” On the temple of God and idols see 1Co 10:14-22.
See Lu 23:51 for the verb [sunkatatithēmi]. For we are the
temple of the living God [hēmeis gar naos theou esmen zōntos].
We, not temples (Ac 7:48; 17:24; 1Co 3:16; 6:19). As God
said
[kathōs eipen ho theos]. A paraphrase and catena of quotations,
what J. Rendel Harris calls Testimonia (from Le 26:11f.; Isa
52:11; Eze 20:34; 37:27; 2Sa 7:8, 14). Plummer notes that at the
beginning “I will dwell in them” [enoikēsō en autois] is not in
any of them. “As God said” points to Le 26:12; Eze 37:27.
6:17 Saith the Lord [legei Kurios]. Isa 52:5; Eze 20:33.
Cf. Re 18:4. Unclean thing [akathartou]. Or unclean
person. Genitive case is the same for both.
6:18 Saith the Lord Almighty [legei Kurios pantokratōr]. 2Sa
7:8. This use of [eis] is a Hebraism for Hebrew le instead of
predicate nominative. [Pantokratōr] [pās, krateō], Ruler of all)
is common in the LXX. Occurs also in the inscriptions and papyri.
In the N.T. only here and in Revelation.
Chapter 7
<scripCom type="Commentary" passage="2 Corinthians 7" parsed="|2Cor|7|0|0|0" osisRef="Bible:2Cor.7" />
Chapter 7
7:1 These promises [tautas tas epaggelias]. So many and so
precious (2Pe 2:4 [epaggelmata]; Heb 11:39f.). Let us
cleanse ourselves [katharisōmen heautous]. Old Greek used
[kathairō] (in N.T. only in Joh 15:2, to prune). In Koinē
[katharizō] occurs in inscriptions for ceremonial cleansing
(Deissmann, Bible Studies, p. 216f.). Paul includes himself in
this volitive aorist subjunctive. From all defilement [apo
pantos molusmou]. Ablative alone would have done, but with [apo]
it is plainer as in Heb 9:14. [Molusmos] is a late word from
[molunō], to stain (see on 1Co 8:7), to pollute. In the LXX,
Plutarch, Josephus. It includes all sorts of filthiness,
physical, moral, mental, ceremonial, “of flesh and spirit.”
Missionaries in China and India can appreciate the atmosphere of
pollution in Corinth, for instance. Perfecting holiness
[epitelountes hagiosunēn]. Not merely negative goodness
(cleansing), but aggressive and progressive (present tense of
[epiteleō] holiness, not a sudden attainment of complete
holiness, but a continuous process (1Th 3:13; Ro 1:4; 1:6).
7:2 Open your hearts to us [chōrēsate hēmas]. Old verb
(from [chōros], place), to leave a space, to make a space for, and
transitive here as in Mt 19:11. He wishes no further
[stenochōria], tightness of heart, in them (6:12). “Make room
for us in your hearts.” He makes this plea to all, even the
stubborn minority. We wronged no man [oudena ēdikēsamen].
A
thing that every preacher ought to be able to say. Cf. 4:2; 1Th
2:3; Ac 20:26f. We corrupted no man [oudena ephtheiramen].
We ruined no one. “It may refer to money, or morals, or doctrine”
(Plummer). He is answering the Judaizers. We took advantage of
no man [oudena epleonektēsamen]. That charge was made in
Thessalonica (1Th 4:6) which see for this late verb and also
on
2Co 2:11. He got the best of (note [pleon] more in the root) no
one in any evil way.
7:3 Not to condemn you [pros katakrisin ou]. “Not for
condemnation.” Late word from [katakrinō], found in Vettius
Valens, and here only in N.T. To die together and live together
[eis to sunapothanein kai sunzēin]. “For the dying together
(second aorist ingressive active infinitive of [sunapothnēskō]
and living together (present active infinitive).” One article
[to] with both infinitives. You are in our hearts to share
death and life.
7:4 I overflow with joy in all our affliction
[huperperisseuomai tēi charāi epi pāsēi tēi thlipsei hēmōn]. A
thoroughly Pauline sentiment. [Perisseuō] means to overflow, as
we have seen. [Huper-perisseuō] (late word, so far only here and
Byzantine writers) is to have a regular flood. Vulgate
superabundo.
7:5 When we had come [elthontōn hēmōn]. Genitive absolute
with second aorist active participle of [erchomai]. Paul now
returns to the incident mentioned in 2:12 before the long
digression on the glory of the ministry. Had no relief
[oudemian eschēken anesin]. Perfect active indicative precisely
as in 2:13 which see, “has had no relief” (dramatic perfect).
Afflicted [thlibomenoi]. Present passive participle of
[thlibō] as in 4:8, but with anacoluthon, for the nominative
case agrees not with the genitive [hēmōn] nor with the accusative
[hēmas] in verse 6. It is used as if a principal verb as in
9:11; 11:6; Ro 12:16 (Moulton, Prolegomena, p. 182;
Robertson, Grammar, pp. 1132-35). Without were fightings
[exōthen machai]. Asyndeton and no copula, a parenthesis also
in structure. Perhaps pagan adversaries in Macedonia (cf. 1Co
15:32). Within were fears [esōthen phoboi]. Same
construction. “Mental perturbations” (Augustine) as in 11:28.
7:6 Cormforteth [parakalōn]. See on 1:3-7 for this word.
The lowly [tous tapeinous]. See on Mt 11:29. Literally,
low
on the ground in old sense (Eze 17:24). Low in condition as
here; Jas 1:9. In 2Co 10:1 regarded as abject. In this sense
in papyri. “Humility as a sovereign grace is the creation of
Christianity” (Gladstone, Life, iii, p. 466). By the coming
[en tēi parousiāi]. Same use of [parousia] as in 1Co 16:7
which see. See also 2Co 7:7; 10:10.
7:7 Wherewith [hēi]. Either locative case with preceding
[en]
or instrumental of the relative with [pareklēthē] (first aorist
passive indicative). “The manner in which Paul, so to speak,
fondles this word [parakaleō] is most beautiful” (Vincent).
In you [eph’ humin]. Over you, upon you. Your longing
[tēn
humōn epipothēsin]. Late word from [epipotheō] [epi],
directive, longing towards, yearning). Only here in N.T.
Mourning [odurmon]. Old word from [oduromai], to lament.
Only here in N.T. So that I rejoiced yet more [hōste me mallon
charēnai]. Result expressed by [hōste] and the second aorist
passive infinitive of [chairō] with accusative of general
reference.
7:8 Though [ei kai]. If also. Paul treats it as a fact. With
my epistle [en tēi epistolēi]. The one referred to in 2:3f.
I do not regret it [ou metamelomai]. This verb really means
“repent” (be sorry again) which meaning we have transferred to
[metanoeō], to change one’s mind (not to be sorry at all). See Mt 21:30; 27:3 for the verb [metamelomai], to be sorry, to
regret as here. Paul is now glad that he made them sorry. Though
I did regret [ei kai metemelomēn]. Imperfect indicative in
the
concessive clause. I was in a regretful mood at first. For I
see [blepō gar]. A parenthetical explanation of his present
joy in their sorrow. B D do not have [gar]. The Latin Vulgate has
videns (seeing) for [blepōn]. For a season [pros
hōran].
Cf. 1Th 2:17. It was only “for an hour.”
7:9 Now I rejoice [nun chairō]. Now that Titus has come
and told him the good news from Corinth (2:12f.). This was the
occasion of the noble outburst in 2:12-6:10. Unto repentance
[eis metanoian]. Note the sharp difference here between
“sorrow” [lupē] which is merely another form of [metamelomai]
(regret, remorse) and “repentance” [metanoia] or change
of mind
and life. It is a linguistic and theological tragedy that we have
to go on using “repentance” for [metanoia]. But observe that the
“sorrow” has led to “repentance” and was not Itself the
repentance. After a godly sort [kata theon]. In God’s way.
“God’s way as opposed to man’s way and the devil’s way”
(Plummer). It was not mere sorrow, but a change in their attitude
that counted. That ye might suffer loss by us in nothing [hina
en mēdeni zēmiōthēte ex humōn]. Purpose clause with [hina] and
first aorist passive subjunctive of [zēmioō], old verb to suffer
damage. See on Mt 16:26. This was God’s intention and so he
overruled their sorrow to good.
7:10 For godly sorrow [hē gar kata theon lupē]. “For the
sorrow according to God” (God’s ideal, verse 9). Worketh
repentance unto salvation a repentance without regret
[metanoian eis sōtērian ametamelēton ergazetai]. This clause
alone should have prevented the confusion between mere “sorrow”
[lupē] as indicated in [metamelomai], to regret (to be sorry
again) and “change of mind and life” as shown by [metanoian]
[metanoeō] and wrongly translated “repentance.” The sorrow
according to God does work this “change of mind and life” unto
salvation, a change “not to be regretted” [ametamelēton], an old
verbal adjective of [metamelomai] and [a] privative, but here
alone in N.T.). It agrees with [metanoian], not [sōtērian]. But
the sorrow of the world [hē de tou kosmou lupē]. In contrast,
the kind of sorrow that the world has, grief “for failure, not
for sin” (Bernard), for the results as seen in Cain, Esau (his
tears!), and Judas (remorse, [metemelēthē]. Works out
(perfective use of [kat-] death in the end.
7:11 This selfsame thing [auto touto]. “This very thing,”
“the being made sorry according to God” [to kata theon
lupēthēnai], articular first aorist passive infinitive with which
[auto touto] agrees and the proleptic subject of the verb
[kateirgasato]. Earnest care [spoudēn]. Diligence, from
[speudō], to hasten. Cf. Ro 12:11. Yea [alla]. Not
adversative use of [alla], but copulative as is common (half
dozen examples here). Clearing of yourselves [apologia].
In
the old notion of [apologia] (self-vindication, self-defence) as
in 1Pe 3:15. Indignation [aganaktēsin]. Old word, only
here
in N.T. From [aganakteo] (Mr 10:14, etc.). Avenging
[ekdikēsin]. Late word from [ekdikeō], to avenge, to do justice
(Lu 18:5; 21:22), vindication from wrong as in Lu 18:7, to
secure punishment (1Pe 2:14). Pure [hagnous].
Kin to
[hagios] [hazō], to reverence), immaculate.
7:12 But that your earnest care for us might be made manifest
[all’ heineken tou phanerōthēnai tēn spoudēn humōn tēn huper
hēmōn]. So the correct text, not “our care for you.” Easy to
interchange Greek [humōn] (your) and [hēmōn] (our).
Usual
construction with preposition [heneken] and genitive of articular
infinitive with accusative of general reference.
7:13 We joyed the more exceedingly [perissoterōs mallon
echarēmen]. Double comparative (pleonastic use of [mallon],
more, with [perissoterōs], more abundantly) as is common in the
Koinē (Mr 7:36; Php 1:23). For the joy of Titus
[epi tēi
charāi Titou]. On the basis of [epi] the joy of Titus who
was
proud of the outcome of his labours in Corinth. Hath been
refreshed [anapepautai]. Perfect passive indicative of
[anapauō]. Cf. 1Co 16:18 for this striking verb.
7:14 If—I have gloried [ei—kekauchēmai]. Condition of
first
class. On this verb see 1Co 3:21; 2Co 5:12. I was not put to
shame [ou katēischunthēn]. First aorist passive indicative
of
[kataischunō]. Paul had assured Titus, who hesitated to go after
the failure of Timothy, that the Corinthians were sound at bottom
and would come round all right if handled properly. Paul’s joy is
equal to that of Titus. In truth [en alētheiāi]. In the
sharp
letter as well as in I Corinthians. He had not hesitated to speak
plainly of their sins. Our glorying before Titus [hē kauchēsis
epi Titou]. The two things were not inconsistent and were not
contradictory as the outcome proved.
7:15 Whilst he remembereth [anamimnēskomenou]. Present
middle
participle of [anamimnēskō], to remind, in the genitive case
agreeing with [autou] (his, of him). The obedience of you all
[tēn pantōn humōn hupakouēn]. A remarkable statement of the
complete victory of Titus in spite of a stubborn minority still
opposing Paul. With fear and trembling [meta phobou kai
tromou]. He had brought a stern message (1Co 5:5)
and they had
trembled at the words of Titus (cf. Eph 6:5; Php 2:12). Paul
had himself come to the Corinthians at first with a nervous dread
(1Co 2:3).
7:16 I am of good courage [tharrō]. The outcome has brought
joy, courage, and hope to Paul.
Chapter 8
<scripCom type="Commentary" passage="2 Corinthians 8" parsed="|2Cor|8|0|0|0" osisRef="Bible:2Cor.8" />
Chapter 8
8:1 The grace [tēn charin]. As manifested in the collection
in the churches, poor as they were. The Romans had lacerated
Macedonia (Livy, XLV. 30).
8:2 Proof [dokimēi]. Tests as of metals as in 2:9.
Abundance [perisseia]. Late word from [perisseuō], to
overflow. Their deep poverty [hē kata bathous ptōcheia
autōn]. [Ptōcheia] is old word from [ptōcheuō], to be a beggar,
as of Jesus in 8:9 (from [ptōchos], cowering in fear and
poverty, as in Lu 14:13, but ennobled by Christ as in Mt 5:3;
2Co 8:9). Poverty down deep. Strabo (LX 419) has [kata bathous],
down to the bottom. Liberality [haplotētos]. From [haplous],
single, simple (Mt 6:22). “The passage from single-mindedness
or simplicity to liberality is not quite obvious” (Plummer).
Perhaps “heartiness” supplies the connecting link. See also 9:11-13.
8:3 Beyond their power [para dunamin]. “Alongside” with
accusative like [huper dunamin] in 1:8. Field (Ot. Nov.)
quotes Josephus (Ant. iii. 6, 1) for [kata dunamin] and [para
dunamin] as here. Few give [kata dunamin] (according to actual
ability). Paul commends this high pressure collection because of
the emergency. Of their own accord [authairetoi]. Old verbal
adjective [autos, hairetos] from [haireomai], to choose), of
their own initiative, voluntary. Only here and verse 17 in N.T.
Papyri often have [hekousiōs kai authairetōs] (willingly and
voluntarily).
8:4 Beseeching us with much intreaty in regard of this grace
[meta pollēs paraklēseōs deomenoi hēmōn tēn charin]. Literally,
“with much intreaty begging of us the favour and the partnership
in the ministry to the saints.” The accusative [charin] after
[deomai] is unusual. By [charis] Paul means the privilege of
giving (cf. Ac 24:27). Apparently Paul had been reluctant to
press the Macedonians because of their manifest poverty. They
demanded the right to have a share in it.
8:5 We had hoped [ēlpisamen]. First aorist active indicative
of [elpizō]. “Expected,” he means. They went beyond his hopes
about them. First they gave their own selves [heautous edōkan
prōton]. First aorist active indicative of [didōmi] (k aorist).
“Themselves they gave first.” That is the explanation of the
generous giving.
8:6 Insomuch that we exhorted Titus [eis to parakalesai hēmas
Titon]. Use of [eis to] and the infinitive for result with
accusative of general reference [hēmas]. See Robertson,
Grammar, p. 1003. He had made a beginning before
[proenērxato]. First aorist active indicative of the double
compound verb [pro-en-archomai], still found only here and verse 10, to make a start before others. Complete [epitelesei]
First aorist (effective) active subjunctive of [epiteleō], to
finish, with perfective use of [epi] in composition.
8:7 In this grace also [kai en tautēi tēi chariti]. This
gifted church (1Co 12-14) had fallen behind in the grace of
giving. Kindly irony in this allusion.
8:8 Proving [dokimazōn]. Testing and so proving. The
sincerity also of your love [kai to tēs humeteras agapēs
gnēsion]. Old adjective, contraction of [genesios] [ginomai],
legitimately born, not spurious. A collection is a test of one’s
love for Christ, not the only test, but a real one.
8:9 Though he was rich [plousios ōn]. Concessive present
participle [ōn] from [eimi], to be. Be became poor
[eptōcheusen]. Ingressive aorist active indicative of
[ptōcheuō] (see verse 2 on [ptōcheia]. Through his poverty
[tēi ekeinou ptōcheiāi]. Instrumental case, by means of. Might
become rich [ploutēsēte]. Ingressive first aorist active
subjunctive of [plouteō], to be rich with [hina] (that). See on
Lu 1:53; 1Co 4:8.
8:10 Judgment [gnōmēn]. Deliberate opinion, but not a
“command” [epitagē] verse 8). Cf. 1Co 7:25. A year ago
[apo perusi] From last year. Not only to do, but also to will
[ou monon to poiēsai, alla kai to thelein]. Articular
infinitives the objects of [proenērxasthe] on which verb see
verse 6). That is to say, the Corinthians promised before any
others.
8:11 The readiness to will [hē prothumia tou thelein].
Old
word from [prothumos] [pro, thumos], forwardness, eagerness
(Ac 17:11). They were quick to pledge. The completion also
[kai to epitelesai]. The finishing also (articular first aorist
active infinitive). Out of your ability [ek tou echein].
“Out of the having,” literally, and so, “out of what you can give”
(verse 12).
8:12 Is there [prokeitai]. Lies before one. Old word.
Acceptable [euprosdektos]. See on 6:2. According as a man
hath [katho ean echēi]. Indefinite comparative clause with
[ean] and present subjunctive [echei]. Clearly God does not
expect us to give what we do not have. Not according as he hath
not [ou katho ouk echei]. Note present indicative rather than
subjunctive because a specific case is presented. See 9:7; Mr 12:43.
8:13 Others may be eased [allois anesis]. “Release to
others.” Ye distressed [humin thlipsis]. “To you
tribulation.” The verb [ēi] (present subjunctive) with [hina] is
not expressed.
8:14 By equality [ex isotētos]. Old word from [isos], fair,
equal. In N.T. only here and Col 4:1. Abundancy
[perisseuma]. Late word from [perisseuō] like [perisseia]
(verse 2) Cf. Mt 12:34. Want [husterēma]. Late word from
[hustereō], to be in want. See also 9:12; Lu 21:4 (cf.
[husterēsis] in Mr 12:44).
8:16 Which putteth [tōi didonti]. Present active articular
participle, “who is continually giving.” Hence Titus is full of
zealous care for you.
8:17 Very earnest [spoudaioteros]. “More earnest than
ordinarily,” comparative adjective.
8:18 We have sent with him [sunepempsamen met’ autou].
Epistolary aorist. The brother [ton adelphon]. This may be,
probably is, Luke who may also be the brother of Titus (see also 12:18) according to a common Greek idiom where the article is
used as “his.” But this idiom is not necessary. As a matter of
fact, we do not know who this brother is. Is spread through all
the churches [dia pasōn tōn ekklēsiōn]. No verb in the Greek
(ellipsis).
8:19 But who was also appointed [alla kai cheirotonētheis].
Anacoluthon. The first aorist passive participle
[cheirotonētheis] is from [cheirotoneō], old verb to stretch out
the hands [cheir teinō] and so to vote in public. The idea is
that this brother was chosen by the churches, not by Paul. Only
here in N.T. save Ac 14:23 where it means to appoint without
notion of raising the hands. In Ac 10:41 we have
[procheirotoneō]. To travel with us [sunekdēmos]. Late
word
for travelling companion. So in the inscriptions [sun], together
with, [ekdēmos], away from home).
8:20 Avoiding this [stellomenoi touto]. Present middle
participle of [stellō], old verb, to set, to arrange. So
“arranging for ourselves this.” That any man should blame us
[mē tis hēmas mōmēsētai]. Literally, “lest any one blame us”
(negative purpose with [mē] and first aorist middle subjunctive
of [mōmeomai]. See on 6:3, only other N.T. example). Bounty
[hadrotēti]. Old word from [hadros], thick, stout, ripe, rich,
great as in 1Ki 1:9; 2Ki 10:6. Only here in N.T.
8:21 We take thought [pronoumen]. Old verb, to plan
beforehand [pro-] as in Ro 12:17; 1Ti 5:8. But also in the
sight of men [alla kai enōpion anthrōpōn]. It is not enough
for one’s financial accounts to be honourable [kala] as God
sees them, but they should be so kept that men can understand
them also. A timely warning. Paul took the utmost pains that no
suspicion could be attached to him in this collection.
8:22 Our brother [ton adelphon hēmōn]. Not Paul’s personal
brother, but a brother in Christ, one whom Paul had tested and
was willing to trust. It may have been Tychicus or Apollos, but
we do not know.
8:23 About Titus [huper Titou]. There is no verb expressed.
Supply “inquire.” He endorses Titus up to the hilt. He is “my
partner” [koinōnos emos] and “fellow-worker” [sunergos].
Messengers of the churches [apostoloi ekklēsiōn]. Apostles
in
the general sense of “sent ones” (from [apostellō], to send) by
the churches and responsible to the churches for the handling of
the funds. The glory of Christ [doxa Christou]. Financial
agents, please observe.
8:24 The proof of your love [tēn endeixin tēs agapēs humōn].
There is a word here for pastors and deacons who try to protect
the churches from the denominational representatives of kingdom
causes. In the face of the churches [eis prosōpon tōn
ekklēsiōn]. A great host is pictured as watching how the
Corinthians will treat these duly accredited agents in the
collection (Titus and the other two brethren). It requires
courage to stand by such representatives of great causes before
stingy saints.
Chapter 9
<scripCom type="Commentary" passage="2 Corinthians 9" parsed="|2Cor|9|0|0|0" osisRef="Bible:2Cor.9" />
Chapter 9
9:1 Superfluous [perisson]. All the same he does write.
“The
writing” [to graphein] ought to be superfluous.
9:2 I glory [kauchōmai]. Present middle indicative. I still
am glorying, in spite of the poor performance of the Corinthians.
Hath been prepared [pareskeuastai]. Perfect passive
indicative of [paraskeuazō], to make ready, “stands prepared.”
Stirred up [ērethise]. First aorist active indicative of
[erethizō] (from [erethō], to excite), to excite in a good sense
here, in a bad sense in Col 3:21, the only N.T. examples. Very
many of them [tous pleionas]. The more, the majority.
9:3 I sent [epempsa]. Not literary plural with this
epistolary aorist as in 18, 22. That ye may be prepared [hina
pareskeuasmenoi ēte]. Perfect passive subjunctive in the final
clause, “that ye may really be prepared,” “as I said” [kathōs
elegon] and not just say that ye are prepared. Paul’s very
syntax tells against them.
9:4 If there come with me any of Macedonia and find you
unprepared [ean elthōsin sun emoi Makedones kai heurōsin humas
aparaskeuastous]. Condition of third class (undetermined, but
stated as a lively possibility) with [ean] and the second aorist
active subjunctive [elthōsin, heurōsin], a bold and daring
challenge. [Aparaskeuastos] is a late and rare verbal adjective
from [paraskeuazō] with [a] privative, only here in the N.T.
Lest by any means we should be put to shame [mē pōs
kataischunthōmen hēmeis]. Negative purpose with first aorist
passive subjunctive of [kataischunō] (see on 7:14) in the
literary plural. That we say not, ye [hina mē legōmen
humeis]. A delicate syntactical turn for what he really has in
mind. He does wish that they become ashamed of not paying their
pledges. Confidence [hupostasei]. This word, common from
Aristotle on, comes from [huphistēmi], to place under. It always
has the notion of substratum or foundation as here; 11:17; Heb
1:3. The papyri give numerous examples (Moulton and Milligan’s
Vocabulary) of the word for “property” in various aspects. So
in Heb 11:1 “faith is the title-deed of things hoped for.” In
the LXX it represents fifteen different Hebrew words.
9:5 I thought [hegēsamēn]. Epistolary aorist again. See Php
2:25 for the expression here. Go before [proelthōsin].
Second aorist active of [proerchomai]. Go to you before I come.
Make up beforehand [prokatartisōsi]. Late and rare double
compound verb [prokatartizō] (in Hippocrates). Only here in N.T.
See [katartizō] in 1Co 1:10. Your afore-promised bounty [tēn
proepēggelmenēn eulogian humōn]. “Blessing” [eulogia]
literally, but applied to good deeds also as well as good words
(Ge 33:11). Note third use of “pro” before. He literally rubs
it in that the pledge was overdue. That the same might be ready
[tautēn hetoimēn einai]. Here the infinitive alone [einai]
is
used to express purpose without [hōste] or [eis to] or [pros to]
with the accusative of general reference [tautēn]. The feminine
form [hetoimēn] is regular (1Pe 1:5) though [hetoimos] also
occurs with the feminine like the masculine (Mt 25:10).
And
not of extortion [kai mē hōs pleonexian]. “And not as
covetousness.” Some offerings exhibit covetousness on the part of
the giver by their very niggardliness.
9:6 Sparingly [pheidomenōs]. Late and rare adverb made
from
the present middle participle [pheidomenos] from [pheidomai], to
spare. It occurs in Plutarch (Alex. 25).
9:7 He hath purposed [proēirētai]. Perfect middle indicative
of [proaireomai], to choose beforehand, old verb, here only in
N.T. Permanent purpose also. Not grudgingly [mē ek lupēs].
The use of [mē] rather than [ou] shows that the imperative
[poieitō] (do) or [didotō] (give) is to be supplied.
Not give as
out of sorrow. Or of necessity [ē ex anagkēs]. As if it
were
like pulling eye-teeth. For God loveth a cheerful giver
[hilaron gar dotēn agapāi ho theos]. Our word “hilarious” comes
from [hilaron] which is from [hilaos] (propitious), an old and
common adjective, only here in N.T.
9:8 Is able [dunatei]. Late verb, not found except here; 13:3; Ro 14:4.
So far a Pauline word made from [dunatos], able.
All sufficiency [pāsan autarkeian]. Old word from [autarkēs]
(Php 4:11), common word, in N.T. only here and 1Ti 6:6). The
use of this word shows Paul’s acquaintance with Stoicism. Paul
takes this word of Greek philosophy and applies it to the
Christian view of life as independent of circumstances. But he
does not accept the view of the Cynics in the avoidance of
society. Note threefold use of “all” here [en panti, pantote,
pāsan], in everything, always, all sufficiency).
9:9 As it is written [kathōs gegraptai]. Ps 92:3,9. Picture
of the beneficent man. He hath scattered abroad [eskorpisen].
First aorist active indicative of [skorpizō], to scatter, Koinē
verb for [skedannumi] of the Attic. Probably akin to [skorpios]
(scorpion) from root [skarp], to cut asunder. See on Mt 12:30.
It is like sowing seed. To the poor [tois penēsin]. Old
word
from [penamai], to work for one’s living. Latin penuria and
Greek [peinaō], to be hungry, are kin to it. Only N.T. instance
and to be distinguished from [ptōchos], beggar, abjectly poor.
9:10 Supplieth [epichorēgōn]. Late Koinē compound verb
from
[epi] and [chorēgeō], just below (1Pe 4:11). [Chorēgos] is
old
word for leader of a chorus [choros, hēgeomai] or
chorus-leader. The verb means to furnish a chorus at one’s own
expense, then to supply in general. N.T. examples of
[epichorēgeō] are 2Co 9:10; Ga 3:15; Col 2:19; 2Pe 1:5. Shall
multiply [plēthunei]. Future active indicative of [plēthunō],
old verb from [plēthus], fulness. Cf. Ac 6:1. Fruits
[genēmata]. Correct reading (from [ginomai], to become)
and not
[gennēmata] (from [gennaō], to beget). This spelling is supported
by LXX where Thackeray shows that [genēmata] in LXX refers to
vegetables and [gennēmata] to animals. The papyri support this
distinction (Moulton and Milligan’s Vocabulary).
9:11 Enriched [ploutizomenoi]. Present passive participle
of
[ploutizō] for which see on 1Co 1:5; 2Co 6:10 only other N.T.
examples. Liberality [haplotēta]. See on 8:2. Anacoluthon
with nominative participle too far from [perisseuēte] for
agreement. More like the independent use of the participle.
9:12 Service [leitourgias]. Old word from [leōs] (people,
[laos], [leitos] like [dēmosios], public, and [ergon], work. So
public service either in worship to God (Lu 1:23) or
benefaction to others (2Co 9:12; Php 2:30). Our word liturgy is
this word. Filleth up [estin prosanaplērousa]. Present active
periphrastic indicative of double compound verb [prosanaplēroō],
Koinē word, here and 11:9 only in N.T., to fill up by adding
to. The Corinthians simply added to the total from others. Unto
God [tōi theōi]. Dative case and with a certain suddenness
as at close of verse 11, really a parenthesis between in the
somewhat tangled sentence.
9:13 Seeing that they glorify God [doxazontes ton theon].
Anacoluthon again. The nominative participle used independently
like [ploutizomenoi] in verse 11. Obedience [hupotagēi].
Late and rare word from [hupotassō], to subject, middle to obey.
Only in Paul in N.T. Of your confession [tēs homologias
humōn]. Old word from [homologeō] [homologos, homou, legō],
to
say together. It is either to profess (Latin profiteor, to
declare openly) or to confess (Latin confiteor, to declare
fully, to say the same thing as another). Both confess and
profess are used to translate the verb and each idea is present
in the substantive. Only the context can decide. Actions speak
louder than words. The brethren in Jerusalem will know by this
collection that Gentiles make as good Christians as Jews. For
the liberality of your contribution [haplotēti tēs koinōnias].
This is the point that matters just now. Paul drives it home. On
this use of [koinōnia] see on 8:4.
9:14 While they themselves long after you [autōn
epipothountōn]. Genitive absolute of present active participle
of [epipotheō] (5:2). In you [eph’ humin].
Upon you.
9:15 Thanks be to God [charis tōi theōi]. Third time (verses 11, 12, 15). For his unspeakable gift [epi tēi anekdiēgētōi
autou dōreāi]. One of Paul’s gems flashed out after the somewhat
tangled sentence (verses 10-14) like a gleam of light that
clears the air. Words fail Paul to describe the gift of Christ to
and for us. He may have coined this word as it is not found
elsewhere except in ecclesiastical writers save as a variant (B
L) for [adiēgēton] in Aristeas 99 [thaumasmon anekdiēgēton],
“wonder beyond description,” Moulton and Milligan’s
Vocabulary). See similar word in Ro 11:33 [anexichniasta],
unsearchable) and Eph 3:8.
Chapter 10
<scripCom type="Commentary" passage="2 Corinthians 10" parsed="|2Cor|10|0|0|0" osisRef="Bible:2Cor.10" />
Chapter 10
10:1 Now I Paul myself [Autos de egō Paulos]. Cf. Ga 5:2.
Paul now turns to the third part of the epistle in chapters 10-13 in which he vigorously defends himself against the
accusations of the stubborn minority of Judaizers in Corinth.
Great ministers of Christ through the ages have had to pass
through fiery trials like these. Paul has shown the way for us
all. He speaks of himself now plainly, but under compulsion, as
is clear. It may be that at this point he took the pen from the
amanuensis and wrote himself as in Ga 6:11. By the meekness
and gentleness of Christ [dia tes prautētos kai epieikias tou
Christou]. This appeal shows (Plummer) that Paul had spoken
to
the Corinthians about the character of Christ. Jesus claimed
meekness for himself (Mt 11:29) and felicitated the meek (Mt
5:5) and he exemplified it abundantly (Lu 23:34). See
on Mt
5:15; 1Co 4:21 for this great word that has worn thin with us.
Plutarch combines [prautēs] with [epieikia] as Paul does here.
Matthew Arnold suggested “sweet reasonableness” for [epieikeia]
in Plato, Aristotle, Plutarch. It is in the N.T. only here and Ac 24:4 [to epieikes] in Php 4:5). In Greek Ethics the
equitable man was called [epieikēs], a man who does not press for
the last farthing of his rights (Bernard). Lowly among you
[tapeinos en humin]. The bad use of [tapeinos], the old use,
but here alone in N.T. in that meaning. Socrates and Aristotle
used it for littleness of soul. Probably Paul here is quoting one
of the sneers of his traducers in Corinth about his humble
conduct while with them (1Co 2:23; 2Co 7:6) and his boldness
[apōn tharrō] when away (1Co 7:16). “It was
easy to satirize
and misrepresent a depression of spirits, a humility of
demeanour, which were either the direct results of some bodily
affliction, or which the consciousness of this affliction had
rendered habitual” (Farrar). The words stung Paul to the quick.
10:2 I beseech [deomai]. So here, but [parakalō] in verse 1. Perhaps, “I beg” suits the new turn here. That I may not
when present show courage [to mē parōn tharrēsai]. Articular
infinitive (aorist active of [tharreō] in the accusative case
with negative [mē] the direct object of [deomai]. Literally, “I
beg the not when present [parōn] nominative present participle
agreeing with subject of [tharrō] in spite of being in the
accusative infinitive clause, [to mē tharrēsai] showing
courage.” The example of humility in Christ makes Paul drop “from
magisterial exhortation to earnest entreaty” (Plummer). As if
we
walked according to the flesh [hōs kata sarka peripatountas].
Another sneering charge as made plain by the use of [hōs] with
the participle for the alleged reason.
10:3 In the flesh [en sarki]. But that is a very different
thing from walking [kata sarka] according to the standards of the
flesh as his enemies charged. It is easy enough to make
insinuations. We war [strateuometha]. Literary plural again
after [logizomai] in verse 2. Old word to lead an army
[stratos]. In N.T. only in the middle as here. Paul admits that
he fights, but only the devil and his agents even if wearing the
livery of heaven. Paul knew the Roman army well. He knows how to
use the military metaphor.
10:4 The weapons of our warfare [ta hopla tēs strateias].
[Strateia] (old word, in N.T. only here and 1Ti 1:18) is
campaign and not army as some MSS. have [stratia]. But
both
[strateia] and [stratia] occur in the papyri for the same word
(Deissmann, Bible Studies, p. 181f.). For [hopla] (Latin
arma) see on 6:7; Rom 6:13; 13:12. Of the flesh
[sarkika]. See on 1Co 3:3; 2Co 1:12. They had accused him of
artifices and craft. Mighty before God [dunata tōi theōi].
This dative of personal interest (ethical dative) can be like
[asteios tōi theōi] (Ac 7:20), in God’s eyes, as it looks to
God. To the casting down of strongholds [pros kathairesin
ochurōmatōn]. [Kathairesis] is old word from [kathaireō], to
take down, to tear down walls and buildings. Carries on the
military metaphor. [Ochurōma] is old word, common in the
Apocrypha, from [ochuroō], to fortify, and that from [ochuros]
(from [echō], to hold fast). Nowhere else in N.T. In Cilicia the
Romans had to tear down many rocky forts in their attacks on the
pirates.
10:5 Casting down imaginations [logismous kathairountes].
The
same military figure [kathairesis] and the present active
participle agreeing with [strateuometha] in verse 3 (verse 4
a parenthesis). The reasonings or imaginations [logismous], old
word from [logizomai], to reckon, only here in N.T. and Ro
2:15) are treated as forts or citadels to be conquered. Every
high thing that is exalted [pan hupsōma epairomenon]. Same
metaphor. [Hupsōma] from [hupsoō] is late Koinē word (in LXX,
Plutarch, Philo, papyri) for height and that figure carried on by
[epairomenon]. Paul aims to pull down the top-most perch of
audacity in their reasonings against the knowledge of God. We
need Paul’s skill and courage today. Bringing every thought into
captivity [aichmalōtizontes pān noēma]. Present active
participle of [aichmalōtizō], common Koinē verb from
[aichmalōtos], captive in war [aichmē], spear, [halōtos] verbal
of [haliskomai], to be taken). See on Lu 21:24. Paul is the
most daring of thinkers, but he lays all his thoughts at the feet
of Jesus. For [noēma] (device) see on 2:11. To the obedience
of Christ [eis tēn hupakoēn tou Christou]. Objective genitive,
“to the obedience unto Christ.” That is Paul’s conception of
intellectual liberty, freedom in Christ. Deissmann (St. Paul,
p. 141) calls this “the mystic genitive.”
10:6 Being in readiness [en hetoimōi echontes]. This very
idiom occurs in Polybius, Philo, etc. “Holding in readiness.” In 12:14 we have [hetoimōs echō] for the same idea (adverb
[hetoimōs]. Disobedience [parakoēn]. Rare word
(Plato,
papyri) hearing amiss (aside), failing to hear, refusing to
heed
(cf. Mt 18:17 for same idea in [parakouō]. In N.T. only here; Ro 5:19; Heb 2:2. In contrast with [hupakoē] (obedience) rather
than the common [apeithia] (Ro 11:30,32). When your obedience
shall be fulfilled [hotan plērōthēi humōn hē hupakoē].
Indefinite temporal clause with [hotan] and first aorist passive
subjunctive. Paul expects that the whole church will become
obedient to Christ’s will soon as came true.
10:7 Ye look [Blepete]. Either indicative or imperative.
Either makes sense but the indicative the best sense. Before
your face [kata prosōpon]. They ought to look below the
surface. If it is imperative, they should see the facts. That he
is Christ’s [Christou einai]. Predicate genitive in indirect
discourse).
10:8 Somewhat abundantly [perissoteron ti]. Comparative,
“somewhat more abundantly” than I have, in order to show that he
is as true a minister of Christ as his accusers are. Concessive
(conditional) clause of third class. For [ean te] see Ro 14:8.
I shall not be put to shame [ouk aischunthēsomai]. As a
convicted impostor or pretentious boaster (Plummer). First future
passive, singular number (not literary plural as in verse 7).
10:9 As if I would terrify you by my letters [hōs an ekphobein
humas dia tōn epistolōn]. This use of [hōs an] with the
infinitive is seen in the papyri (Moulton, Prolegomena, p. 167)
and it is not [an] in the apodosis (Robertson, Grammar, pp.
974, 1040). The active of this old compound verb means to
frighten, to terrify. Here only in N.T. It is common in the LXX
(Job 7:14; 33:16). Note plural (letters) here
and cf. 1Co 5:9;
2Co 2:3.
10:10 They say [phasin]. Reading of B old Latin Vulgate,
but
Westcott and Hort prefer [phēsin] (says one, the leader). This
charge Paul quotes directly. Weighty and strong [bareiai kai
ischurai]. These adjectives can be uncomplimentary and mean
“severe and violent” instead of “impressive and vigorous.” The
adjectives bear either sense. His bodily presence [hē parousia
tou sōmatos]. This certainly is uncomplimentary. “The presence
of his body.” It seems clear that Paul did not have a commanding
appearance like that of Barnabas (Ac 14:12). He had some
physical defect of the eyes (Ga 4:14) and a thorn in the flesh
(2Co 12:7). In the second century Acts of Paul and Thecla
he
is pictured as small, short, bow-legged, with eye-brows knit
together, and an aquiline nose. A forgery of the fourth century
in the name of Lucian describes Paul as “the bald-headed,
hook-nosed Galilean.” However that may be, his accusers sneered
at his personal appearance as “weak” [asthenēs]. His speech
of
no account [ho logos exouthenēmenos]. Perfect passive
participle of [exoutheneō], to treat as nothing (cf. 1Co 1:28).
The Corinthians (some of them) cared more for the brilliant
eloquence of Apollos and did not find Paul a trained rhetorician
(1Co 1:17; 2:1,4; 2Co 11:6). He made different impressions
on
different people. “Seldom has any one been at once so ardently
hated and so passionately loved as St. Paul” (Deissmann, St.
Paul, p. 70). “At one time he seemed like a man, and at another
he seemed like an angel” (Acts of Paul and Thecla). He spoke
like a god at Lystra (Ac 14:8-12), but Eutychus went to sleep
on him (Ac 20:9). Evidently Paul winced under this biting
criticism of his looks and speech.
10:11 What we are [hoioi esmen]. Rather, “what sort”
[hoioi], not [ho] (what) nor [hoi] (who).
Literary plural.
[Hoios] is qualitative just as [toioutoi] (such). Paul’s quality
in his letters when absent [apontes] and in his deeds when
present [parontes] is precisely the same.
10:12 To number or compare ourselves [enkrinai ē sunkrinai].
Paronomasia here, play on the two words. [Enkrinai] is first
aorist active infinitive of old verb, but here only in N.T., to
judge among, to judge one as worthy to be numbered among as here.
The second verb [sunkrinai] (first aorist active infinitive of
[sunkrinō], old verb, in N.T. only here and 1Co 2:13)
originally meant to combine as in 1Co 2:13 (which see), but
here it has the sense of “compare” not found in the old Greek.
The papyri use it to mean to decide. Plummer suggests “to pair
and compare” for the play on the words here. Measuring
themselves by themselves [en heautois heautous metrountes].
Or
“in themselves.” Keenest sarcasm. Setting themselves up as the
standards of orthodoxy these Judaizers always measure up to the
standard while Paul falls short. Comparing themselves with
themselves [sunkrinontes heautous heautois]. Associate
instrumental case [heautois] after [sunkrinontes] (verb just
explained). Paul is not keen to fall into the trap set for him.
Are without understanding [ou suniāsin]. The regular form
for
present active indicative third plural of [suniēmi], to
comprehend, to grasp. Some MSS. have the late form [suniousin]
(omega form [suniō]. It is a hard thing to see, but it is true.
These men do not see their own picture so obvious to others (Eph
5:17; 1Ti 1:7). Cf. Mr 8:17.
10:13 Beyond our measure [eis ta ametra]. “Into the
unmeasured things,” “the illimitable.” Old word, here only in
N.T. Of the province [tou kanonos]. Old word [kanna]
like
Hebrew) a reed, a measuring rod. Numerous papyri examples for
measuring rod and rules (our word canon). Only twice in N.T.,
here (also verse 15, 16) and Ga 6:16 (rule to walk by). To
reach even unto you [ephikesthai achri kai humōn]. Second
aorist middle infinitive of [ephikneomai], old verb, only here
and verse 14 in N.T. Paul’s measuring-rod extends to Corinth.
10:14 We stretch not ourselves overmuch [ou huperekteinomen
heautous]. Apparently Paul made this double compound verb to
express his full meaning (only in Gregory Nazianzen afterwards).
“We do not stretch ourselves out beyond our rights.” We came
even as far as unto you [achri kai humōn ephthasamen]. First
aorist active indicative of [phthanō], to come before, to
precede, the original idea which is retained in Mt 12:28 (Lu
11:20) and may be so here. If so, it means “We were the first to
come to you” (which is true, Ac 18:1-18).
10:15 In other men’s labours [en allotriois kopois].
[Allotrios] means belonging to another as in Lu 16:12. Paul
founded the church in Corinth. As your faith groweth
[auxanomenēs tēs pisteōs]. Genitive absolute of the present
passive participle of [auxanō], to grow. We shall be magnified
[megalunthēnai]. First aorist passive infinitive of [megalunō],
old verb (Lu 1:46) to make great (cf. Php 1:20 of Christ).
Indirect discourse after [elpida] (hope) with the construction of
[elpizō], to hope.
10:16 Even unto the parts beyond you [eis ta huperekeina
humōn]. Compound adverb [huper, ekeina], beyond those places)
used as preposition. Found only here and in ecclesiastical
writers. Things ready to our hand [ta hetoima]. He had
a plenty besides that he could use.
10:17 Paul quotes Pr 27:2.
10:18 Is approved [dokimos]. Accepted (from [dechomai]
by the Lord. The Lord accepts his own recommendation [sunistēsin],
see on 2Co 3:1f.).
Chapter 11
<scripCom type="Commentary" passage="2 Corinthians 11" parsed="|2Cor|11|0|0|0" osisRef="Bible:2Cor.11" />
Chapter 11
11:1 Would that ye could bear with me [ophelon aneichesthe
mou]. Koinē way of expressing a wish about the present,
[ophelon] (as a conjunction, really second aorist active
indicative of [opheilō] without augment) and the imperfect
indicative instead of [eithe] or [ei gar] (Robertson, Grammar,
p. 1003). Cf. Re 3:15. See Ga 5:12 for future indicative with
[ophelon] and 1Co 4:8 for aorist. [Mou] is ablative case after
[aneichesthe] (direct middle, hold yourselves back from me).
There is a touch of irony here. Bear with me [anechesthe
mou]. Either imperative middle or present middle indicative (ye
do bear with me). Same form. In a little foolishness [mikron
ti aphrosunēs]. Accusative of general reference [mikron ti].
“Some little foolishness” (from [aphrōn], foolish). Old word only
in this chapter in N.T.
11:2 With a godly jealousy [theou zēlōi]. Instrumental
case
of [zēlos]. With a jealousy of God. I espoused [hērmosamēn].
First aorist middle indicative of [harmozō], old verb to join, to
fit together (from [harmos], joint). Common for betrothed, though
only here in N.T. The middle voice indicates Paul’s interest in
the matter. Paul treats the Corinthians as his bride.
11:3 The serpent beguiled Eve [ho ophis exēpatēsen Heuan].
Paul’s only mention of the serpent in Eden. The compound
[exapataō] means to deceive completely. Lest by any means [mē
pōs]. Common conjunction after verbs of fearing. Corrupted
[phtharēi]. Second aorist passive subjunctive with [mē pōs] of
[phtheirō], to corrupt.
11:4 Another Jesus [allon Iēsoun]. Not necessarily a
different Jesus, but any other “Jesus” is a rival and so wrong.
That would deny the identity. A different spirit [pneuma
heteron]. This is the obvious meaning of [heteron] in
distinction from [allon] as seen in Ac 4:12; Ga 1:6f. But this
distinction in nature or kind is not always to be insisted on. A
different gospel [euaggelion heteron]. Similar use of
[heteron]. Ye do well to bear with him [kalōs anechesthe].
Ironical turn again. “Well do you hold yourselves back from him”
(the coming one, whoever he is). Some MSS. have the imperfect
[aneichesthe] (did bear with).
11:5 That I am not a whit behind the very chiefest apostles
[mēden husterēkenai tōn huperlian apostolōn]. Perfect active
infinitive of [hustereō], old verb to fall short with the
ablative case. The rare compound adverb [huperlian] (possibly in
use in the vernacular) is probably ironical also, “the super
apostles” as these Judaizers set themselves up to be. “The
extra-super apostles” (Farrar). Also in 12:11. He is not
referring to the pillar-apostles of Ga 2:9.
11:6 Rude in speech [idiōtēs tōi logōi]. Locative case
with
[idiōtēs] for which word see on Ac 4:13; 1Co 14:16,23,24. The
Greeks regarded a man as [idiōtēs] who just attended to his own
affairs [ta idia] and took no part in public life. Paul admits
that he is not a professional orator (cf. 10:10), but denies
that he is unskilled in knowledge [all’ ou tēi gnōsei]. Among
all men [en pāsin]. He has made his mastery of the things of
Christ plain among all men. He knew his subject.
11:7 In abasing myself [emauton tapeinōn]. Humbling myself
by
making tents for a living while preaching in Corinth. He is
ironical still about “doing a sin” [hamartian epoiēsa]. For
nought [dōrean]. Gratis. Accusative of general reference,
common adverb. It amounts to sarcasm to ask if he did a sin in
preaching the gospel free of expense to them “that ye may be
exalted.”
11:8 I robbed [esulēsa]. Old verb to despoil, strip arms
from
a slain foe, only here in N.T. He allowed other churches to do
more than their share. Taking wages [labōn opsōnion]. For
[opsōnion] see on 1Co 9:7; Ro 6:17. He got his “rations” from
other churches, not from Corinth while there.
11:9 I was not a burden to any man [ou katenarkēsa outhenos].
First aorist active indicative of [katanarkaō]. Jerome calls this
word one of Paul’s cilicisms which he brought from Cilicia. But
the word occurs in Hippocrates for growing quite stiff and may be
a medical term in popular use. [Narkaō] means to become numb,
torpid, and so a burden. It is only here and 12:13f. Paul “did
not benumb the Corinthians by his demand for pecuniary aid”
(Vincent). From being burdensome [abarē].
Old adjective, free
from weight or light [a] privative and [baros], weight) . See on
1Th 2:9 for same idea. Paul kept himself independent.
11:10 No man shall stop me of this glorying [hē kauchēsis
hautē ou phragēsetai eis eme]. More exactly, “This glorying
shall not be fenced in as regards me.” Second future passive of
[phrassō], to fence in, to stop, to block in. Old verb, only here
in N.T. In the regions of Achaia [en tois klimasin tēs
Achaias]. [Klima] from [klinō], to incline, is Koinē word for
declivity slope, region (our climate). See chapter 1Co 9 for
Paul’s boast about preaching the gospel without cost to them.
11:11 God knoweth [ho theos oiden]. Whether they do or
not.
He knows that God understands his motives.
11:12 That I may cut off occasion [hina ekkopsō tēn
aphormēn]. Purpose clause with [hina] and first aorist active
subjunctive of [ekkoptō], old verb to cut out or off (Mt 3:10;
5:30). See 2Co 5:12 for [aphormēn]. From them which desire an
occasion [tōn thelontōn aphormēn]. Ablative case after
[ekkopsō]. There are always some hunting for occasions to start
something against preachers. They may be found [heurethōsin].
First aorist passive subjunctive of [heuriskō], to find with
final conjunction [hina].
11:13 False apostles [pseudapostoloi]. From [pseudēs],
false,
and [apostolos]. Paul apparently made this word (cf. Re 2:2).
In verse 26 we have [pseudadelphos], a word of like formation
(Ga 2:4). See also [pseudochristoi] and [pseudoprophētai] in Mr 13:22. Deceitful [dolioi]. Old word from [dolos]
(lure,
snare), only here in N.T. (cf. Ro 16:18). Fashioning
themselves [metaschēmatizomenoi]. Present middle (direct)
participle of the old verb [metaschēmatizō] for which see on 1Co
4:6. Masquerading as apostles of Christ by putting on the
outward habiliments, posing as ministers of Christ (“gentlemen of
the cloth,” nothing but cloth). Paul plays with this verb in
verses 13, 14, 15.
11:14 An angel of light [aggelon phōtos]. The prince of
darkness puts on the garb of light and sets the fashion for his
followers in the masquerade to deceive the saints. “Like master
like man.” Cf. 2:11; Ga 1:8. This terrible portrayal reveals
the depth of Paul’s feelings about the conduct of the Judaizing
leaders in Corinth. In Ga 2:4 he terms those in Jerusalem
“false brethren.”
11:15 As ministers of righteousness [hōs diakonoi
dikaiosunēs]. Jesus (Joh 10:1-21) terms these false
shepherds
thieves and robbers. It is a tragedy to see men in the livery of
heaven serve the devil.
11:16 Let no man think me foolish [mē tis me doxēi aphrona
einai]. Usual construction in a negative prohibition with [mē]
and the aorist subjunctive [doxēi] (Robertson, Grammar, p.
933). But if ye do [ei de mē ge]. Literally, “But
if not at
least (or otherwise),” that is, If you do think me foolish. Yet
as foolish [kan hōs aphrona]. “Even if as foolish.” Paul feels
compelled to boast of his career and work as an apostle of Christ
after the terrible picture just drawn of the Judaizers. He feels
greatly embarrassed in doing it. Some men can do it with complete
composure (sang froid).
11:17 Not after the Lord [ou kata Kurion]. Not after the
example of the Lord. He had appealed to the example of Christ in 10:1 (the meekness and gentleness of Christ). Paul’s conduct
here, he admits, is not in keeping with that. But circumstances
force him on.
11:18 After the flesh [kata sarka]. It is [kata sarka]
not
[kata Kurion]. I also [kagō]. But he knows that it is a
bit
of foolishness and not like Christ.
11:19 Gladly [hēdeōs]. Irony again. Cf. [kalos] in 11:4
(Mr 7:9). So as to [phronimoi ontes] (being wise).
11:20 For ye bear with a man [anechesthe gar]. “ You tolerate
tyranny, extortion, craftiness, arrogance, violence, and insult”
(Plummer). Sarcasm that cut to the bone. Note the verb with each
of the five conditional clauses (enslaves, devours, takes
captive, exalteth himself, smites on the face). The climax of
insult, smiting on the face.
11:21 By way of disparagement [kata atimian]. Intense irony.
Cf. 6:8. As though [hōs hoti]. Presented as the charge
of
another. “They more than tolerate those who trample on them while
they criticize as ‘weak’ one who shows them great consideration”
(Plummer). After these prolonged explanations Paul “changes his
tone from irony to direct and masterful assertion” (Bernard). I
am bold also [tolmō kagō]. Real courage. Cf. 10:2, 12.
11:22 So am I [kagō]. This is his triumphant refrain with
each challenge.
11:23 As one beside himself [paraphronōn]. Present active
participle of [paraphroneō]. Old verb from [paraphrōn] [para,
phrēn], beside one’s wits. Only here in N.T. Such open boasting
is out of accord with Paul’s spirit and habit. I more [huper
egō]. This adverbial use of [huper] appears in ancient Greek
(Euripides). It has no effect on [egō], not “more than I,” but “I
more than they.” He claims superiority now to these “superextra
apostles.” More abundant [perissoterōs]. See on 7:15.
No
verbs with these clauses, but they are clear. In prisons [en
phulakais]. Plural also in 6:5. Clement of Rome (Cor. V.)
says that Paul was imprisoned seven times. We know of only five
(Philippi, Jerusalem, Caesarea, twice in Rome), and only one
before II Corinthians (Philippi). But Luke does not tell them all
nor does Paul. Had he been in prison in Ephesus? So many think
and it is possible as we have seen. Above measure
[huperballontōs]. Old adverb from the participle
[huperballontōn] [huperballō], to hurl beyond). Here only in
N.T. In deaths oft [en thanatois pollakis]. He had nearly
lost his life, as we know, many times (1:9f.; 4:11).
11:24 Five times received I forty stripes save one [pentakis
tesserakonta para mian elabon]. The Acts and the Epistles are
silent about these Jewish floggings (Mt 27:36). See on Lu
12:47 for omission of [plēgas] (stripes). Thirty-nine lashes was
the rule for fear of a miscount (De 25:1-3). Cf. Josephus
(Ant. IV. 8, 1, 21).
11:25 Thrice was I beaten with rods [tris errabdisthēn].
Roman (Gentile) punishment. It was forbidden to Roman citizens by
the Lex Porcia, but Paul endured it in Philippi (Ac
16:23,37), the only one of the three named in Acts. First aorist
passive of [rabdizō], from [rabdos], rod, Koinē word, in N.T.
only here and Ac 16:22 which see. Once was I stoned [hapax
elithasthēn]. Once for all [hapax] means. At Lystra (Ac
14:5-19). On [lithazō] Koinē verb from [lithos], see on Ac
5:26. Thrice I suffered shipwreck [tris enauagēsa]. First
aorist active of [nauageō], from [nauagos], shipwrecked [naus],
ship, [agnumi], to break). Old and common verb, in N.T. only here
and 1Ti 1:19. We know nothing of these. The one told in Ac 27
was much later. What a pity that we have no data for all these
varied experiences of Paul. Night and day [nuchthēmeron]
Rare
word. Papyri give [nuktēmar] with the same idea (night-day).
Have I been in the deep [en tōi buthōi pepoiēka]. Vivid
dramatic perfect active indicative of [poieō], “I have done a
night and day in the deep.” The memory of it survives like a
nightmare. [Buthos] is old word (only here in N.T.) for bottom,
depth of the sea, then the sea itself. Paul does not mean that he
was a night and day under the water, not a Jonah experience, only
that he was far out at sea and shipwrecked. This was one of the
three shipwrecks-already named.
11:26 In journeyings [hodoiporiais]. Locative case of old
word, only here in N.T. and Joh 4:6, from [hodoiporos],
wayfarer. In perils [kindunois]. Locative case of [kindunos],
old word for danger or peril. In N.T. only this verse and Ro 8:35. The repetition here is very effective without the
preposition [en] (in) and without conjunctions (asyndeton).
They
are in contrasted pairs. The rivers of Asia Minor are still
subject to sudden swellings from floods in the mountains. Cicero
and Pompey won fame fighting the Cilician pirates and robbers
(note [lēistōn], not [kleptōn], thieves, brigands or bandits on
which see Mt 26:55). The Jewish perils [ek genous], from my
race) can be illustrated in Ac 9:23,29; 13:50; 14:5; 17:5,13;
18:12; 23:12; 24:27, and they were all perils in the city also.
Perils from the Gentiles [ex ethnōn] we know in Philippi (Ac
16:20) and in Ephesus (Ac 19:23f.). Travel in the mountains
and in the wilderness was perilous in spite of the great Roman
highways. Among false brethren [en pseudadelphois]. Chapters 2Co 10; 11 throw a lurid light on this aspect of the subject.
11:27 In labour and travail [kopōi kai mochthōi]. Both
old
words for severe work, combined here as in 1Th 2:9; 2Th 3:8,
“by toil and moil” (Plummer). The rest of the list is like the
items in 2Co 6:4ff. In cold [en psuchei]. Old word from
[psuchō], to cool by blowing. See Ac 28:2. See the picture of
the aged Paul later in the Roman dungeon (2Ti 4:9-18).
11:28 Besides those things that are without [chōris tōn
parektos]. Probably, “apart from those things beside these just
mentioned.” Surely no man ever found glory in such a peck of
troubles as Paul has here recounted. His list should shame us all
today who are disposed to find fault with our lot. That which
presseth upon me daily [hē epistasis moi hē kath’ hēmeran].
For this vivid word [epistasis] see Ac 24:12, the only other
place in the N.T. where it occurs. It is like the rush of a mob
upon Paul. Anxiety for all the churches [hē merimna pasōn tōn
ekklēsiōn]. Objective genitive after [merimna] (distractions in
different directions, from [merizō] for which word see on Mt
13:22. Paul had the shepherd heart. As apostle to the Gentiles
he had founded most of these churches.
11:29 I burn [puroumai]. Present passive indicative of
[puroō], old verb to inflame (from [pur], fire). When a brother
stumbles, Paul is set on fire with grief.
11:30 The things that concern my weakness [ta tēs astheneias
mou]. Like the list above.
11:31 I am not lying [ou pseudomai]. The list seems so
absurd and foolish that Paul takes solemn oath about it (cf. 1:23).
For the doxology see Ro 1:25; 9:5.
11:32 The governor under Aretas [ho ethnarchēs Hareta].
How it came to pass that Damascus, ruled by the Romans after B.C. 65,
came at this time to be under the rule of Aretas, fourth of the
name, King of the Nabatheans (II Macc. 5:8), we do not know.
There is an absence of Roman coins in Damascus from A.D. 34 to
62. It is suggested (Plummer) that Caligula, to mark his dislike
for Antipas, gave Damascus to Aretas (enemy of Antipas).
Guarded [ephrourei]. Imperfect active of [phroureō], old verb
(from [phrouros], a guard) to guard by posting sentries. In Ac
9:24 we read that the Jews kept watch to seize Paul, but there
is no conflict as they cooperated with the guard set by Aretas at
their request. To seize [piasai]. Doric first aorist active
infinitive of [piezō] (Lu 6:38) for which see on Ac 3:7.
11:33 Through a window [dia thuridos]. For this late word
see
on Ac 20:9, the only N.T. example. Was I let down
[echalasthēn]. First aorist passive of [chalaō], the very word
used by Luke in Ac 9:25. In a basket [en sarganēi]. Old
word for rope basket whereas Luke (Ac 9:25) has [en sphuridi]
(the word for the feeding of the 4,000 while [kophinos] is the
one for the 5,000). This was a humiliating experience for Paul in
this oldest city of the world whither he had started as a
conqueror over the despised Christians.
Chapter 12
<scripCom type="Commentary" passage="2 Corinthians 12" parsed="|2Cor|12|0|0|0" osisRef="Bible:2Cor.12" />
Chapter 12
12:1 I must needs glory [kauchasthai dei]. This is the
reading of B L Latin Syriac, but Aleph D Bohairic have [de] while
K M read [dē]. The first is probably correct. He must go on with
the glorying already begun, foolish as it is, though it is not
expedient [ou sumpheron]. Visions [optasias].
Late word
from [optazō]. See on Lu 1:22; Ac 26:19. Revelations of the
Lord [apokalupseis Kuriou]. Unveilings (from [apokaluptō]
as
in Re 1:1). See on 2Th 1:7; 1Co 1:7; 14:26. Paul had both
repeated visions of Christ (Ac 9:3; 16:9; 18:9; 22:17; 27:23f.)
and revelations. He claimed to speak by direct revelation (1Co
11:23; 15:3; Ga 1:12; Eph 3:3, etc.).
12:2 I know a man [oida anthrōpon]. Paul singles out one
incident of ecstasy in his own experience that he declines to
describe. He alludes to it in this indirect way as if it were
some other personality. Fourteen years ago [pro etōn
dekatessarōn]. Idiomatic way of putting it, the preposition
[pro] (before) before the date (Robertson, Grammar, p. 621f.)
as
in Joh 12:1. The date was probably while Paul was at Tarsus
(Ac 9:30; 11:25). We have no details of that period. Caught
up [harpagenta]. Second aorist passive participle of
[harpazō], to seize (see on Mt 11:12). Even to the third
heaven [heōs tritou ouranou]. It is unlikely that Paul alludes
to the idea of seven heavens held by some Jews (Test. of the
Twelve Pat., Levi ii. iii.). He seems to mean the highest heaven
where God is (Plummer).
12:3 I do not know [ouk oida]. Paul declines to pass on
his
precise condition in this trance. We had best leave it as he has
told it.
12:4 Into Paradise [eis paradeison]. See on Lu 23:43 for
this interesting word. Paul apparently uses paradise as the
equivalent of the third heaven in verse 2. Some Jews (Book of
the Secrets of Enoch, chapter viii) make Paradise in the third
heaven. The rabbis had various ideas (two heavens, three, seven).
We need not commit Paul to any “celestial gradation” (Vincent).
Unspeakable words [arrēta rēmata]. Old verbal adjective
[a]
privative, [rētos] from [reō], only here in N.T. Not lawful
[ouk exon]. Copula [estin] omitted. Hence Paul does not
give
these words.
12:5 But on mine own behalf [huper de emautou]. As if there
were two Pauls. In a sense there were. He will only glory in the
things mentioned above, the things of his weaknesses (11:30).
12:6 I shall not be foolish [ouk esomai aphrōn]. Apparent
contradiction to 11:1, 16. But he is here speaking of the Paul
“caught up” in case he should tell the things heard (condition of
the third class, [ean] and first aorist subjunctive [thelēsō].
Of me [eis eme]. To my credit, almost like dative (cf. [en
emoi] in 1Co 14:11).
12:7 By reason of the exceeding greatness [tēi huperbolēi].
Instrumental case, “by the excess.” That I should not be exalted
overmuch [hina mē huperairōmai]. Present passive subjunctive
in final clause of [huperairō], old verb to lift up beyond, only
here in N.T. This clause is repeated at the end of the sentence.
A thorn in the flesh [skolops tēi sarki]. This old word
is
used for splinter, stake, thorn. In the papyri and inscriptions
examples occur both for splinter and thorn as the meaning. In the
LXX it is usually thorn. The case of [tēi sarki] can be either
locative (in) or dative (for). What was it? Certainly
it was some
physical malady that persisted. All sorts of theories are held
(malaria, eye-trouble, epilepsy, insomnia, migraine or
sick-headache, etc.). It is a blessing to the rest of us that we
do not know the particular affliction that so beset Paul. Each of
us has some such splinter or thorn in the flesh, perhaps several
at once. Messenger of Satan [aggelos Satana]. Angel of
Satan,
the affliction personified. Buffet [kolaphizēi]. See on
Mt
26:67; 1Co 4:11 for this late and rare word from [kolaphos],
fist. The messenger of Satan kept slapping Paul in the face and
Paul now sees that it was God’s will for it to be so.
12:8 Concerning this thing [huper toutou]. More likely,
“concerning this messenger of Satan.” That it might depart from
me [hina apostēi aph’ emou]. Second aorist active
(intransitive) subjunctive of [aphistēmi] in final clause, “that
he stand off from me for good.”
12:9 He hath said [eirēken]. Perfect active indicative,
as if
a final word. Paul probably still has the thorn in his flesh and
needs this word of Christ. Is sufficient [arkei]. Old word
of
rich meaning, perhaps kin to Latin arceo, to ward off against
danger. Christ’s grace suffices and abides. Is perfected
[teleitai]. Present passive indicative of [teleō], to finish.
It is linear in idea. Power is continually increased as the
weakness grows. See Php 4:13 for this same noble conception.
The human weakness opens the way for more of Christ’s power and
grace. Most gladly rather [hēdista mallon]. Two adverbs,
one
superlative [hēdista], one comparative [mallon].
“Rather”
than ask any more (thrice already) for the removal of the thorn
or splinter “most gladly will I glory in my weaknesses.” Slowly
Paul had learned this supreme lesson, but it will never leave him
(Ro 5:2; 2Ti 4:6-8). May rest upon me [episkēnōsēi
ep’
eme]. Late and rare verb in first aorist active subjunctive with
[hina] (final clause), to fix a tent upon, here upon Paul himself
by a bold metaphor, as if the Shechinah of the Lord was
overshadowing him (cf. Lu 9:34), the power [dunamis] of the
Lord Jesus.
12:10 Wherefore I take pleasure [dio eudokō]. For this
noble
word see on Mt 3:17; 2Co 5:8. The enemies of Paul will have a
hard time now in making Paul unhappy by persecutions even unto
death (Php 1:20-26). He is not courting martyrdom, but he does
not fear it or anything that is “for Christ’s sake” [huper
Christou]. For when [hotan gar]. “For whenever,”
indefinite
time. Then I am strong [tote dunatos eimi]. At that very
time, but not in myself, but in the fresh access of power from
Christ for the emergency.
12:11 I am become foolish [gegona aphrōn]. Perfect active
indicative of [ginomai]. In spite of what he said in verse 6
that he would not be foolish if he gloried in the other Paul. But
he feels that he has dropped back to the mood of 11:1,16. He
has been swept on by the memory of the ecstasy. For I ought to
have been commended by you [egō gar ōpheilon huph’ humōn
sunistasthai]. Explanation of “ye compelled me.” Imperfect
active [ōpheilon] of [opheilō], to be under obligation, and the
tense here expresses an unfulfilled obligation about the present.
But [sunistasthai] is present passive infinitive, not aorist or
perfect passive. He literally means, “I ought now to be commended
by you” instead of having to glorify myself. He repeats his boast
already made (11:5f.), that he is no whit behind “the
super-extra apostles” (the Judaizers), “though I am nothing” [ei
kai ouden eimi]. Even boasting himself against those false
apostles causes a reaction of feeling that he has to express (cf. 1Co 15:9; 1Ti 1:15f.).
12:12 Of an apostle [tou apostolou]. “Of the apostle”
(definite article). Note the three words here for miracles
wrought by Paul [sēmeia], signs, [terata], wonders, [dunameis],
powers or miracles) as in Heb 2:4.
12:13 Wherein ye were made inferior [ho hēssōthēte]. First
aorist passive indicative of [hēssoomai], the text of Aleph B D
instead of the usual [hēttēthēte] from the common [hēttaomai] to
be inferior or less from the comparative [hēttōn]. See [hēssōn]
in verse 15. [Ho] is the neuter accusative with the passive
verb (Robertson, Grammar, p. 479). Forgive me this wrong
[charisasthe moi tēn adikian tautēn]. Consummate irony to the
stingy element in this church (cf. 11:9).
12:14 Third time I am ready to come [triton touto hetoimōs
echō]. Had he been already twice or only once? He had changed
his plans once when he did not go (1:15f.). He will not change
his plans now. This looks as if he had only been once (that in Ac 18). Note the third use of [katanarkaō]
(11:9; 12:13, 14).
They need not be apprehensive. He will be as financially
independent of them as before. “I shall not sponge on you.” Not
yours, but you [ou ta humōn, alla humas]. The motto of every
real preacher. To lay up [thēsaurizein]. For this use of
the
verb see 1Co 16:2 (Mt 6:19-21; Jas 5:3).
12:15 I will most gladly spend and be spent [hēdista dapanēsō
kai ekdapanēthēsomai]. Both future active of old verb [dapanaō]
(Mr 5:26) to spend money, time, energy, strength and the future
passive of [ekdapanaō], late compound to spend utterly, to spend
out, [ek-], to spend wholly. Only here in N.T.
12:16 I did not myself burden you [egō ou katebarēsa humas].
First aorist active of late verb [katabareō], to press a burden
down on one. Only here in N.T. Crafty [panourgos]. Old
word
from [pan], all, and [ergo], to do anything (good or bad). Good
sense is skilful, bad sense cunning. Only here in N.T. and Paul
is quoting the word from his enemies. With guile [dolōi].
Instrumental case of [dolos], bait to catch fish with. The
enemies of Paul said that he was raising this big collection for
himself. Moffatt has done well to put these charges in quotation
marks to make it plain to readers that Paul is ironical.
12:17 Did I take advantage [epleonektēsa]. Paul goes right
to
the point without hedging. For this verb from [pleon] and [echō],
to have more, see on 2Co 2:11; 7:2. By any one of them
[tina—di’ autou]. An anacoluthon for [tina] is left in the
accusative without a verb and [di’ autou] takes up the idea, “as
to any one by him.” Whom [hōn]. The genitive relative is
attracted from the accusative [hous] into the case of the
unexpressed antecedent [touton]. [Mē] expects the negative
answer as does [mēti] in 18.
12:18 The brother [ton adelphon]. Probably the brother of
Titus (cf. 8:18). Did Titus take advantage of you? [mēti
epleonektēsen humas Titos?]. That puts the issue squarely. By
the same Spirit [tōi autōi pneumati]. That translation refers
to the Holy Spirit and makes the case instrumental. The locative
case, “in the same spirit,” makes it mean that Paul’s attitude is
the same as that of Titus and most likely is correct, for “in the
same steps” [tois autois ichnesin] is in locative case.
12:19 Ye think all this time [palai dokeite]. Progressive
present indicative, “for a long time ye have been thinking.” We
are excusing ourselves [apologoumetha]. He is not just
apologizing, but is in deadly earnest, as they will find out when
he comes.
12:20 Lest by any means, when I come, I should find you not such
as I would [mē pōs elthōn ouch hoious thelō heurō humas]. An
idiomatic construction after the verb of fearing [phoboumai]
with [mē pōs] as the conjunction and with [ouch] as the negative
of the verb [heurō] (second aorist active subjunctive of
[heuriskō], [mē] the conjunction, [ouch] the negative. See
Robertson, Grammar, p. 995. And I be found [kagō
heurethō]. Same construction with first aorist passive
subjunctive. Such as ye would not [hoion ou thelete]. Neat
change in voice just before and position of the negative here.
Lest by any means [mē pōs]. Still further negative purpose
by
repeating the conjunction. With graphic pen pictures Paul
describes what had been going on against him during his long
absence. Backbitings [katalaliai]. Late and rare word.
In
N.T. only here and 1Pe 2:1. If it only existed nowhere else!
Whisperings [psithurismoi]. Late word from [psithurizō],
to
whisper into one’s ear. An onomatopoetic word for the sibilant
murmur of a snake charmer (Ec 10:11). Only here in N.T.
Swellings [phusiōseis]. From [phusioō], to swell up, late
word only here and in ecclesiastical writers. Did Paul make up
the word for the occasion? See on 1Co 4:6 for verb. Tumults
[akatastasiai]. See on 2Co 6:5.
12:21 When I come again [palin elthontos mou]. Genitive
absolute. Paul assumes it as true. Lest my God humble me [mē
tapeinōsēi me ho theos mou]. Negative final clause [mē] and
first aorist active subjunctive), going back to [phoboumai] in 20. He means a public humiliation as his fear. The conduct of
the church had been a real humiliation whether he refers to a
previous visit or not. That have sinned heretofore [tōn
proēmartēkotōn]. Genitive plural of the articular perfect active
participle of [proamartanō] to emphasize continuance of their
sinful state as opposed to [mē metanoēsantōn] (did not repent) in
the aorist tense.
Chapter 13
<scripCom type="Commentary" passage="2 Corinthians 13" parsed="|2Cor|13|0|0|0" osisRef="Bible:2Cor.13" />
Chapter 13
13:1 The third time I am coming [triton erchomai]. Either
the
third that he had planned to come or that he had been twice. The
warning is made by quoting De 19:15.
13:2 As when I was present the second time [hōs parōn to
deuteron]. This translation assumes the second visit as already
made. It is a natural way to take the Greek [hōs parōn]. But
[hōs] with [parōn] can also mean “as if present” the second time
(Authorized Version). Probably “as when” is the more natural
rendering, but the other cannot be ruled entirely out in view of 1:15-23. If I come again [ean elthō eis to palin].
Condition of third class. The use of [palin] of itself suits the
idea that Paul had not yet made the second visit as it means
simply “again” or “back,” but in Mt 26:44 we find [palin ek
tritou] (again a third time) and so it is not decisive.
13:3 A proof of Christ [dokimēn tou Christou]. He will
give it to them. “I will not spare.” He will show that Christ speaks
“in me” [en emoi].
13:4 But we shall live with him through the power of God [alla
zēsomen sun autōi ek dunameōs theou]. So real is Paul’s sense of
his union with Christ.
13:5 Unless indeed ye be reprobate [ei mēti adokimoi este].
Paul challenged his opposers in Corinth to try [peirazete]
themselves, to test [dokimazete] themselves, whether they were
“in the faith” [en tēi pistei], a much more vital matter for
them than trying to prove Paul a heretic. Such tests can be made,
unless, alas, they are “reprobate” [adokimoi], the very
adjective that Paul held up before himself as a dreadful outcome
to be avoided, 1Co 9:27).
13:6 That ye shall know [hoti epignōsesthe]. Such a testing
of themselves will give them full knowledge that Paul is not
reprobate [adokimos]. The best way for vacillating Christians
to stop it is to draw close to Christ.
13:7 Though we be as reprobate [hēmeis de hōs adokimoi ōmen].
Literally, “And that” [hina de]. Paul wishes them to do no
wrong [kakon mēden]. He has no desire to exercise his apostolic
authority and “appear approved” [dokimoi phanōmen], second
aorist passive subjunctive of [phainō]. He had far rather see
them do “the noble thing” [to kalon] even if it should make him
appear disapproved after all that he has said.
13:8 Against the truth [kata tēs alētheias]. He means in
the
long run. We can hinder and hold down the truth by evil deeds
(Ro 1:18), but in the end the truth wins.
13:9 For we rejoice [chairomen gar]. Paul had far rather
be weak in the sense of failing to exercise his apostolic power
because they did the noble thing. He is no Jonah who lamented
when Ninevah repented. Your perfecting [humōn katartisin].
Late word from [katartizō], to fit, to equip (see verb in verse 11). In Plutarch, only here in N.T.
13:10 That I may not when present deal sharply [hina parōn
apotomōs chrēsōmai]. Late adverb from [apotomos], curt, cut off.
In N.T. only here and Tit 1:13.
13:12 With a holy kiss [en hagiōi philēmati]. In the Jewish
synagogues where the sexes were separated, men kissed men, the
women, women. This apparently was the Christian custom also. It
is still observed in the Coptic and the Russian churches. It was
dropped because of charges made against the Christians by the
pagans. In England in 1250 Archbishop Walter of York introduced a
“pax-board” which was first kissed by the clergy and then passed
around. Think of the germ theory of disease and that kissing
tablet!
13:13 The grace of the Lord Jesus Christ and the love of God,
and the communion of the Holy Ghost, be with you all [hē charis
tou Kuriou Iēsou Christou kai hē agapē tou theou kai hē koinōnia
tou hagiou pneumatos meta pantōn humōn]. This benediction is the
most complete of them all. It presents the persons of the Trinity
in full form. From 2Th 3:17 it appears that Paul wrote the
greeting or benediction with his own hand. We know from Ro
15:19 that Paul went round about unto Illyricum before,
apparently, he came on to Corinth. When he did arrive (Ac
20:1-3) the troubles from the Judaizers had disappeared.
Probably the leaders left after the coming of Titus and the
brethren with this Epistle. The reading of it in the church would
make a stir of no small proportions. But it did the work.
Indexes
Indexes
Index of Scripture References
Index of Scripture References
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Index of Scripture Commentary
Index of Scripture Commentary
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