Study

3. But I have sent the brethren. He now brings forward the reason — why it is that, while entertaining a favorable opinion as to their willingness, he, nevertheless, sets himself carefully to exhort them. “I consult,” says he, “my own good name and yours; for while I promised in your name, we would, both of us in common, incur disgrace, if words and deeds did not correspond. Hence you ought to take my fears in good part.”

4. In this confidence The Greek term being ὑπόστασις the Old Interpreter has rendered it substantiam, (substance.) ⁷⁰⁸⁷⁰⁸     In Wiclif’s version, (1380,) the rendering is, “in this substaunce;” Rheims (1582) has, “in this substance.” Erasmus renders it argumentum, (subject-matter,) but neither is suitable. Budaeus, however, observes, that this term is sometimes taken to mean boldness, or confidence, as it is used by Polybius when he says, ὀυχ οὑτω την δύναμιν ὡς τὴν ὑπόστασιν καὶ τόλμαν αὐτοῦ καταπεπληγμένον τῶν εναντίων — “It was not so much his bodily strength, as his boldness and intrepidity, that proved confounding to the enemy.” ⁷⁰⁹⁷⁰⁹     The expression here quoted from Polybius, (lib. 6: cap. 53, p. 691,) is made use of by the historian in relating a heroic exploit of Publius Horatius Cocles, who, on occasion of a sudden attempt being made upon the city of Rome by Porsena, king of Clusium, the most powerful prince at that time in Italy, having stationed himself, with singular intrepidity, on the Sublician bridge, along with two others, withstood the attack of the enemy, and effectually obstructed their progress, until the bridge was cut down from behind, after which he leaped into the river, and swam across to his friends in safety, amidst the darts of the enemy. In honor of this daring adventure, a statue of Cocles, as is stated by Livy, (2:10,) was placed in the Comitium, and a grant of land was made to him, as much as he could plow round in one day. Raphelius adduces another instance in which Polybius employs ὑπόστασις in the same sense — “When the Rhodians,” says he, “perceive τὴν τῶν Βυζαντιῶν ὑποστασαι — the intrepidity of the Byzantians.” (Pol. lib. 6: p. 440.) — Ed Hence ὑποτατικός sometimes means one that is bold and confident. ⁷¹⁰⁷¹⁰     The adjective ὑποστατικός is used in this sense by Aristotle, Eth. End. ii. 5, 5, and the adverb derived from it, ὑποστατικῶς, has a corresponding signification in Polybius, (lib. 5: cap. 16, p. 508, line 1,) Τοῦ δὲ βασιλέως ὑποστατικῶς φήσαντος “the king having spoken with firmness.” — Ed. Now every one must see, how well this meaning accords with Paul’s thread of discourse. Hence it appears, that other interpreters have, through inadvertency, fallen into a mistake.

5. As a blessing, not in the way of niggardliness In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term εὐλογίας to express the Hebrew word ברכה, (beracah,) which is used in the sense of a blessing, that is, an invoking of prosperity, as well as in the sense of beneficence. ⁷¹¹⁷¹¹     “Qui signifie tant benediction, c’est a dire vn souhait ou priere pour la prosperite d’autruy, que beneficence ou liberalite;” — “Which denotes blessing — that is to say, a desire or prayer for the prosperity of another, as well as beneficence, or liberality.” The reason I reckon to be this, that it is in the first instance ascribed to God. ⁷¹²⁷¹²     “Ie pense que la raison de ceste derniere signification est, pource que ce mot est en premier lieu et proprement attribue a Dieu;” — “I think that the reason of this last signification is — because it is in the first place and properly ascribed to God.” Now we know how God blesses us efficiently by his simple nod. ⁷¹³⁷¹³     “Par la seule et simple volonte;” — “By a mere simple exercise of the will.” When it is from this transferred to men, it retains the same meaning, — improperly, indeed, inasmuch as men have not the same efficacy in blessing, ⁷¹⁴⁷¹⁴     “Que Dieu ha;” — “That God has.” but yet not unsuitably by transference. ⁷¹⁵⁷¹⁵     “God’s blessing of us, and our blessing of God, differ exceedingly. For God blesseth us efficiently, by exhibiting his mercies to us. We bless God, not by adding any good to him, but declaratively only. God’s betedicere is benefacere — his words are works, but our blessing (as Aquinas says) is only recognoscitium, and expressivum — an acknowledgment only and celebration of that goodness.which God hath.” — Burgesse on 2 Corinthians 1. — Ed.

To blessing Paul opposes πλεονεξίαν, (grudging,) which term the Greeks employ to denote excessive greediness, as well as fraud and niggardliness. ⁷¹⁶⁷¹⁶     “Qui signifie tant couuoitise exccssiue, ou auarice, que chichete, et quand on rogne quelque chose de ce qu’il faudroit donner;” — “Which denotes excessive covetousness or avarice, as well as niggardliness, and when one pares off something from what he should give.” I have rather preferred the term niggardliness in this contrast; for Paul would have them give, not grudgingly, but. with a liberal spirit, as will appear still more clearly from what follows.