0 SECOND CORINTHIANS
FROM MACEDONIA A.D. 54 OR 55BY WAY OF INTRODUCTIONThe Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J.H. Kennedy (The Second and Third Letters of St. Paul to the Corinthians, 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2Co 0:2 really represent a separate and earlier letter, the one referred to in 2Co 2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co 2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul's wonderful digression on the glory of the ministry in 2Co 2:12-6; chapters 8 and 9 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co 16:1 and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul's leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul's own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul's heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co 2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of A.D. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act 20:1-3; Rom 16:1).The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co 13:1-10).It is not certain whether the letter mentioned in 2Co 2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co 5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co 5:9, our I Corinthians, the one in 2Co 2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul's ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.The books on II Corinthians are mainly the same as those on I Corinthians. Some special discussions of II Corinthians deserve mention like Bachmann's Der Zweite Brief des Paulus an die Korinther in the Zahn Kommentar (1909), Barde's Etude sur la epitre aux Cor. (1906), Belser's Der Zweite Brief des Apostels Paulus an die Korinther (1910), Bernard's Second Corinthians in the Expositor's Greek Testament (1903), Denney's II Corinthians in the Expositor's Bible (1911), Farrar's II Corinthians in the Pulpit Commentary (1883), Godet's La seconde epitre aux Corinthiens (1914), Goudge's The Mind of St. Paul in II Cor. (1911), Heinrici's II Kor. in the Meyer Komm. (8th ed., 1900), Heinrici's Das Zweite Sendschreiben des Apostels Paulus an die Kor. (1887), J. H. Kennedy's The Second and Third Letters of St. Paul to the Corinthians (1900), Isaacs's Second Epistle to the Corinthians (1921), Menzies's The Second Epistle to the Corinthians (1912), Parry's II Cor. in Cambridge Greek Testament (1916), Plummer's II Corinthians in Int. Crit. Comm. (1915), Rendall's II Cor., A. T. Robertson's The Glory of the Ministry (II Cor. 2:12--6:10, 1911).1 And Timothy
( κα Τιμοθεος). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Act 19:22). He is in no sense co-author any more than Sosthenes was in 1Co 1:1.In all Achaia ( εν ολη τη Αχαια). 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 (Act 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only "saints" ( αγιοις). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Act 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Rom 16:1). Paul in 2Co 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole ( ολη, all) of Achaia in his scope and not merely the environment around Corinth.2 Identical with 1Co 1:3 which see.
3 Blessed
( ευλογητος). From old verb ευλογεω, to speak well of, but late verbal in LXX and Philo. Used of men in Gen 24:31, but only of God in N.T. as in Luk 1:68 and chiefly in Paul (2Co 11:31; Rom 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 ( ο θεος κα πατηρ). So rightly, only one article with both substantives as in 2Pe 1:1. Paul gives the deity of Jesus Christ as our Lord ( Κυριου), 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 ( ο πατηρ των οικτιρμων) and God of all comfort ( κα θεος πασης παρακλησεως). Paul adds an item to each word. He is the compassionate Father characterized by mercies ( οικτιρμων, old word from οικτειρω, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort ( παρακλησεως, old word from παρακαλεω, 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; Joh 16:7). Paul makes rich use of the verb παρακαλεω and the substantive παρακλησις in this passage (2Co 1:3-7). He urges all sorrowing and troubled hearts to find strength in God.4 In all our affliction
( επ παση τη θλιψε ημων). Θλιψις is from θλιβω, to press, old and common word, as tribulation is from Latin tribulum (roller). See on Mat 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 ( εις το δυνασθα ημας παρακαλειν). Purpose clause with εις 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 ( ης). Genitive case of the relative attracted to that of the antecedent παρακλησεως. The case of the relative here could have been either the accusative ην with the passive verb retained as in Mar 10:38 or the instrumental η. Either is perfectly good Greek (cf. Eph 1:6; Eph 4:1). Personal experience of God's comfort is necessary before we can pass it on to others.5 The sufferings of Christ
( τα παθηματα του Χριστου). Subjective genitive, Christ's own sufferings.Abound unto us ( περισσευε εις ημας). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (2Co 4:10; Rom 8:17; Phi 3:10; Col 1:24).Through Christ ( δια του Χριστου). The overflow ( περισσευε) 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 (Rom 8:17; 1Pe 4:13).6 Whether
( ειτε)--or ( ειτε). The alternatives in Paul's experience (afflicted θλιβομεθα, comforted παρακαλουμεθα) work out for their good when they are called on to endure like sufferings "which we also suffer" ( ων κα ημεις πασχομεν). The relative ων is attracted from neuter accusative plural α to genitive case of the antecedent παθηματων (sufferings).7 Our hope for you
( η ελπις ημων υπερ υμων). The old word ελπις, from ελπιζω, to hope, has the idea of waiting with expectation and patience. So here it is "steadfast" ( βεβαια, stable, fast, from βαινω, to plant the feet down).Partakers ( κοινωνο). Partners as in Luk 5:10.8 Concerning our affliction
( υπερ της θλιψεως ημων). Manuscripts read also περ for in the Koine υπερ (over) often has the idea of περ (around). Paul has laid down his philosophy of afflictions and now he cites a specific illustration in his own recent experience.In Asia ( εν Ασια). 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 (Act 20:30). In Rom 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 (Act 20:1). He had a trial so great that "we were weighed down exceedingly beyond our power" ( καθ' υπερβολην υπερ δυναμιν εβαρηθημεν). Old verb from βαρος, weight, βαρυς, weighty. First aorist passive indicative. See on 1Co 12:31 for καθ' υπερβολην (cf. our hyperbole). It was beyond Paul's power to endure if left to himself.Insomuch that we despaired even of life ( ωστε εξαπορηθηνα ημας κα του ζηιν). Usual clause of result with ωστε and the infinitive. First aorist passive infinitive εξαπορηθηνα, late compound for utter despair (perfective use of εξ and at a complete loss, α privative and πορος, way). There seemed no way out.Of life ( του ζηιν). Ablative case of the articular infinitive, of living.9 Yea
( αλλα). Confirmatory use as in 2Co 7:11, rather than adversative.The answer of death ( το αποκριμα του θανατου) This late word from αποκρινομα, 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 ( αυτο εν εαυτοις εσχηκαμεν). Regular perfect of εχω, 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 εσχηκα in 2Co 2:13 (Moulton, Prolegomena, p. 143f.; Robertson, Grammar, p. 896f.).That we should not trust in ourselves ( ινα μη πεποιθοτες ωμεν εφ' εαυτοις). A further purpose of God in affliction beyond that in verse 2Co 1:4. "This dreadful trial was sent to him in order to give him a precious spiritual lesson (2Co 12:7-10)" (Robertson and Plummer). Note periphrastic perfect active subjunctive of πειθω, to persuade.In ( επ), upon, both ourselves and God.10 Out of so great a death
( εκ τηλικουτου θανατου). He had considered himself as good as dead.Delivered ( ερυσατο)--will deliver ( ρυσετα). Old verb ρυω, middle, ρυομα, draw oneself, as out of a pit, rescue. So Paul faces death without fear.On whom we have set our hope ( εις ον ηλπικαμεν). Perfect active indicative of ελπιζω. We still have that hope, emphasized by ετ ρυσετα (he will still deliver).11 Ye also helping together on our behalf
( συνυπουργουντων κα υμων υπερ ημων). Genitive absolute with present active participle of late compound verb ( συν and υπουργεω for υπο and εργον). Paul relied on God and felt the need of the prayer of God's people.By means of many ( εκ πολλων προσωπων). Προσωπον means face ( προσ, οπς). 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 (2Co 3:7; 2Co 3:13; 2Co 3:18; 2Co 8:24; 2Co 10:1; 2Co 10:7; 2Co 11:20). In 2Co 5:12 it means outward appearance. It may mean face or person here, 2Co 2:10; 2Co 4:6. It is more pictorial to take it here as face "that out of many upturned faces" thanks may be given ( ινα--ευχαριστηθη first aorist passive subjunctive) for the gift to us by means of many ( δια πολλον). It is indeed a difficult sentence to understand.12 Glorying
( καυχησις). Act of glorying, while in verse 2Co 1:14 καυχημα is the thing boasted of.The testimony of our conscience ( το μαρτυριον της συνειδησεως ημων). In apposition with καυχησις.Sincerity of God ( ειλικρινεια του θεου). Like δικαιοσυνη θεου (Rom 1:17; Rom 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης. See on 1Co 5:8.Not in fleshly wisdom ( ουκ εν σοφια σαρκικη). See on 1Co 1:17; 1Co 2:4; 1Co 2:13. Paul uses σαρκικος five times and it occurs only twice elsewhere in N.T. See on 1Co 3:3.We behaved ourselves ( ανεστραφημεν). Second aorist passive indicative of αναστρεφω, 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 ( περισσοτερως προς υμας). They had more abundant opportunity to observe how scrupulous Paul was (Act 18:11).13 Than what ye read
( αλλ' η α αναγινωσκετε). Note comparative conjunction η (than) after αλλ' and that after αλλα (other things, same word in reality), "other than." Read in Greek ( αναγινωσκω) is knowing again, recognizing. See on Act 8:30.Or even acknowledge ( η κα επιγινωσκετε). Paul is fond of such a play on words ( αναγινωσκετε, επιγινωσκετε) or paronomasia. Does he mean "read between the lines," as we say, by the use of επ (additional knowledge)?Unto the end ( εως τελους). The report of Titus showed that the majority now at last understood Paul. He hopes that it will last (1Co 1:8).14 As also ye did acknowledge us in part
( καθως κα επεγνωτε ημας απο μερους). Gracious acknowledgment (second aorist active indicative of επιγνωσκω) to the original Pauline party (1Co 1:12; 1Co 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 2:19; Phi 2:16).15 Confidence
( πεποιθησε). This late word (LXX Philo, Josephus) is condemned by the Atticists, but Paul uses it a half dozen times (2Co 3:4 also).I was minded to come ( εβουλομην ελθειν). Imperfect, I was wishing to come, picturing his former state of mind.Before unto you ( προτερον προς υμας). This was his former plan ( προτερον) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in verse 2Co 1:16 "and by you to pass into Macedonia."That ye might have a second benefit ( ινα δευτεραν χαριν σχητε). Or second "joy" if we accept χαραν with Westcott and Hort. This would be a real second blessing (or joy) if they should have two visits from Paul.16 And again
( κα παλιν). 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 (Act 19:21; Act 20:1; 1Co 16:2; 2Co 2:12).To be set forward by you ( υφ' υμων προπεμφθηνα). First aorist passive infinitive of προπεμπω. Paul uses this same verb in Rom 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.17 Did I shew fickleness?
( μητ αρα τη ελαφριαι?). An indignant negative answer is called for by μητ. The instrumental case of ελαφρια is regular after εχρησαμην from χραομα, to use. Ελαφρια is a late word for levity from the old adjective, ελαφρος, light, agile (2Co 10:17; Mat 11:30). Here only in N.T.Purpose ( βουλευομα). Paul raises the question of fickleness about any of his plans.Yea yea ( Να να)--nay nay ( ου ου). See a similar repetition in Mat 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."18 Is not yea and nay
( ουκ εστιν να κα ου). He is not a Yes and No man, saying Yes and meaning or acting No. Paul calls God to witness on this point.19 Was not Yea and Nay
( ουκ εγενετο να κα ου). "Did not become Yes and No."But in him is yea ( αλλα Να εν αυτω γεγονεν). Rather, "But in him Yes has become yes," has proved true. So Paul appeals to the life of Christ to sustain his own veracity.20 In him is the yea
( εν αυτω το Να). Supply γεγονεν from the preceding sentence, "In him was the Yea come true." This applies to all God's promises.The Amen ( το Αμην). In public worship (1Co 14:16).21 Establishes
( βεβαιων). Present active participle from βεβαιος, firm. An apt metaphor in Corinth where confirmation of a bargain often took place ( βεβαιωσις) as Deissmann shows (Bible Studies, p. 109) and as verse 2Co 1:22 makes plain.Anointed ( χρισας). From χριω, to anoint, old verb, to consecrate, with the Holy Spirit here as in 1Jn 2:20.22 Sealed us
( σφραγισαμενος ημας). From σφραγιζω old verb, common in LXX and papyri for setting a seal to prevent opening (Dan 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 ( τον αρραβωνα του πνευματος). A word of Semitic origin (possibly Phoenician) and spelled both αραβων and αρραβων. 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; 2Co 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.23 But I call God for a witness upon my soul
( Εγω δε μαρτυρα τον θεον επικαλουμα επ την εμην ψυχην). Solemn attestation, "calling heaven to witness is frequent in literature from Homer onwards" (Plummer). Thus God is described above (cf. 1Th 2:5; 1Th 2:10; Rom 1:9; Gal 1:20; Phi 1:8).To spare you ( φειδομενος υμων). Present middle participle (causal rather than final) of φειδομα, old verb, to hold back, to spare. Ablative case υμων.24 We have lordship over
( κυριευομεν). Old verb from κυριος, to be lord of or over. See Luk 22:25.Helpers of your joy ( συνεργο της χαρας υμων). Co-workers (1Co 3:8) in your joy. A delicate correction to present misapprehension ( επανορθωσις).1 That I would not come again to you with sorrow
( το μη παλιν εν λυπη προς υμας ελθειν). Articular second aorist active infinitive with negative μη in apposition with τουτο (this) preceding. What does Paul mean by "again" ( παλιν)? Had he paid another visit besides that described in 2Co 2:18 which was in sorrow ( εν λυπη)? Or does he mean that having had one joyful visit (that in 2Co 2:18) he does not wish the second one to be in sorrow? Either interpretation is possible as the Greek stands and scholars disagree. So in 2Co 12:14 "The third time I am ready to come" may refer to the proposed second visit (2Co 1:15) and the present plan (a third). And so as to 2Co 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 2Co 1:15 when he is apologizing for not having made the proposed visit ("a second benefit").2 Who then?
( κα τισ?). For this use of κα see on Mar 10:26; Joh 9:36. The κα accepts the condition (first class ει--λυπω) and shows the paradox that follows. Λυπεω is old word from λυπη (sorrow) in causative sense, to make sorry.Maketh glad ( ευφραινων). Present active participle of old word from ευ, well, and φρην, mind, to make joyful, causative idea like λυπεω.3 I wrote this very thing
( εγραψα τουτο αυτο). Is this (and εγραψα in verses 2Co 2:4; 2Co 2:9; 2Co 2:12) 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 2Co 8:18; 2Co 9:3 (Robertson, Grammar, p. 854f.). If not epistolary aorist as seems improbable from the context and from 2Co 7:8-12, to what Epistle does he refer? To 2Co 2:1 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 2Co 2:3; 2Co 2:4; 2Co 7:8-12 can hardly apply to I Corinthians.Should have sorrow ( λυπην σχω). Second aorist (ingressive) active subjunctive of εχω, should get sorrow, after ινα μη negative final particles.From them of whom ( αφ' ων). Antecedent omitted, απο τουτων αφ' ων (from those from whom).I ought ( εδε με). Imperfect for unrealized present obligation as often and like English.Having confidence ( πεποιθως). Second perfect active participle of πειθω (2Co 1:9).4 Anguish
( συνοχης). Ablative case after εκ (out of). Old word from συνεχω, to hold together. So contraction of heart (Cicero, contractio animi), a spiritual angina pectoris. In N.T. only here and Luk 21:25.With many tears ( δια πολλων δακρυων). He dictated that letter "through tears" (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping ( κλαιων) over the enemies of the Cross of Christ (Phi 3:18). He twice mentions his tears in his speech at Miletus (Act 20:19-31).But that ye might know the love ( αλλα την αγαπην ινα γνωτε). Proleptic position of αγαπην and ingressive second aorist active subjunctive γνωτε, come to know.5 If any
( ε τις). Scholars disagree whether Paul refers to 1Co 5:1, where he also employs τισ, τοιουτος, and Σατανας 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 ( αλλα απο μερους). "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 , ινα μη επιβαρω) that interrupts the flow of ideas. Επιβαρεω, to put a burden on ( επι, βαρος), 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.6 Punishment
( επιτιμια). Late word for old Greek to επιτιμιον (so papyri), from επιτιμαω, to show honour to, to award, to adjudge penalty. Only here in N.T.By the many ( υπο των πλειονων). By the more, the majority. If Paul refers to the case in 2Co 2:1, they had taken his advice and expelled the offender.7 So that on the contrary
( ωστε τουναντιον). The natural result expressed by ωστε and the infinitive. Τουναντιον is by crasis for το εναντιον and accusative of general reference.Rather ( μαλλον). Absent in some MSS.Lest by any means ( μη πως). Negative purpose.Swallowed up ( καταποθη). First aorist passive subjunctive of καταπινω, to drink down (1Co 15:54).With his overmuch sorrow ( τη περισσοτερα λυπη). Instrumental case, "by the more abundant sorrow" (comparative of adjective περισσος).8 To confirm
( κυρωσα). First aorist active infinitive of old verb κυροω, to make valid, to ratify, from κυρος (head, authority). In N.T. only here and Gal 3:15.9 That I might know the proof of you
( ινα γνω την δοκιμην υμων). Ingressive second aorist active subjunctive, come to know. Δοκιμη is proof by testing. Late word from δοκιμος and is in Dioscorides, medical writer in reign of Hadrian. Earliest use in Paul and only in him in N.T. (2Co 2:9; 2Co 8:2; 2Co 9:13; 2Co 13:3; Rom 5:4; Phi 2:22).Obedient ( υπηκοο). Old word from υπακουω, to give ear. In N.T. only in Paul (2Co 2:9; Phi 2:8; Act 7:39).10 In the person of Christ
( εν προσωπω Χριστου). More exactly, "in the presence of Christ," before Christ, in the face of Christ. Cf. ενωπιον του θεου (2Co 4:2) in the eye of God, ενωπιον Κυριου (2Co 8:21).11 That no advantage may be gained over us
( ινα μη πλεονεκτηθωμεν). First aorist passive subjunctive after ινα μη (negative purpose) of πλεονεκτεω, old verb from πλεονεκτης, a covetous man (1Co 5:10), to take advantage of, to gain, to overreach. In N.T. only in 1Th 4:6; 2Co 2:11; 2Co 7:2; 2Co 12:17. "That we may not be overreached by Satan."His devices ( αυτου τα νοηματα). Νοημα from νοεω to use the νους is old word, especially for evil plans and purposes as here.12 To Troas
( εις την Τρωιαδα). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Act 20:1), though he does mention two other visits there (Act 16:8; Act 20:6).When a door was opened unto me ( θυρας μο ανεωιγμενης). Genitive absolute with second perfect passive participle of ανοιγνυμ. 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.13 I had no relief
( ουκ εσχηκα ανεσιν). Perfect active indicative like that in 2Co 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. Ανεσις, from ανιημ, to let up, to hold back, is old word for relaxing or release (Act 24:34).For my spirit ( τω πνευματ μου). Dative of interest.Because I found not Titus ( τω μη ευρειν με Τιτον). Instrumental case of the articular infinitive with negative μη and accusative of general reference με, "by the not finding Titus as to me."Taking my leave of them ( αποταξαμενος αυτοις). First aorist middle participle of αποτασσω, old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in Mar 6:46.14 But thanks be unto God
( τω δε θεω χαρις). 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 2Co 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 2Co 2:12-7 (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 ( παντοτε). The sense of present triumph has blotted out the gloom at Troas.Leadeth in triumph ( θριαμβευοντ). Late common Koine word from θριαμβος (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in -ευω (like μαθητευω, to make disciples) may be causative, but no example of θριαμβευω 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 ( την οσμην). 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.15 A sweet savour of Christ
( Χριστου ευωδια). Old word from ευ, well, and οζω, to smell. In N.T. only here and Phi 4:18; Eph 5:2. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer).In them that are perishing ( εν τοις απολλυμενοις). Even in these if the preacher does his duty.16 From death unto death
( εκ θανατου εις θανατον). From one evil condition to another. Some people are actually hardened by preaching.And who is sufficient for these things? ( κα προς ταυτα τις ικανοσ?). 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 ( ου γαρ εσμεν ως ο πολλο). A bold thing to say, but necessary and only from God (2Co 3:6).17 Corrupting
( καπηλευοντες). Old word from καπηλος, 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 εκ θεου,in the sight of God κατεναντ θεου,in Christ εν Χριστω).1 To commend ourselves?
( εαυτους συνιστανειν?). Late (Koine) form of συνιστημ, 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 ( συστατικων επιστολων). Late verbal adjective from συνιστημ and often in the papyri and in just this sense. In the genitive case here after χρηιζομεν. 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 Act 15:25; Act 18:27 (Apollos), 1Co 16:10 (Timothy); Rom 16:1 (Phoebe with the verb συνιστημ); Col 4:10 (Mark); 2Co 8:22 (Titus and his companion).2 Ye are our epistle
( η επιστολη ημων υμεις εστε). Bold turn. Paul was writing in their hearts.Known and read ( γινωσκομενη κα αναγινωσκομενη). Play on the word. Literally true. Professing Christians are the Bible that men read and know.3 An epistle of Christ
( επιστολη Χριστου). He turns the metaphor round and round. They are Christ's letter to men as well as Paul's.Not with ink ( ου μελαν). Instrumental case of μελας, black. Plato uses το μελαν for ink as here. See also 2Jn 1:12; 3Jn 1:13.Of stone ( λιθιναις). Composed of stone ( λιθος and ending -ινος).Of flesh ( σαρκιναις). "Fleshen" as in 1Co 3:1; Rom 7:14.4 Through Christ
( δια του Χριστου). It is not self-conceit on Paul's part, but through Christ.5 Of ourselves
( αφ' εαυτων). Starting from ourselves (reflexive pronoun).As from ourselves ( ως εξ αυτων). He says it over again with preposition εξ (out of). He has no originating power for such confidence.Sufficiency ( ικανοτης). Old word, only here in N.T.6 Who also made us sufficient for such confidence
( ος κα ικανωσεν ημας). Late causative verb from ικανος (verse 2Co 3:5) first aorist active indicative, "who (God) rendered us fit." In N.T. only here and Col 1:12.As ministers of a new covenant ( διακονους καινης διαθηκης). Predicate accusative with ικανωσεν. For διαθηκη see on Mat 26:28 and for διακονος on Mat 20:26 and for καινης (fresh and effective) on Luk 5:38. Only God can make us that.7 Of death
( του θανατου). Subjective genitive, marked by death in its outcome (cf. 1Co 15:56; Gal 3:10). The letter kills.Engraven on stones ( εντετυπωμενη λιθοις). Perfect passive participle of εντυποω, late verb, to imprint a figure ( τυπος). Used by Aristias (67) of the "inlaid" work on the table sent by Ptolemy Philadelphus to Jerusalem. Λιθοις in locative case.Came with glory ( εγενηθη εν δοξη). In glory. As it did, condition of first class, assumed as true. See Exo 34:29; Exo 34:35.Look steadfastly ( ατενισα). Late verb from ατενης (stretched, intent, τεινω and α intensive) as in Luk 4:20; Act 3:4.Was passing away ( καταργουμενην). Late verb, to render of no effect, and present passive participle here as in 1Co 2:6.8 How shall not rather?
( πως ουχ μαλλον?). Argumentum a minore ad majus (from the less to the greater).Of the spirit ( του πνευματος). Marked by the spirit. Picture of the Christian ministry now.9 Of condemnation
( της κατακρισεως). Genitive, that brings condemnation because unable to obey the law.Is glory ( δοξα). No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation.Of righteousness ( της δικαιοσυνης). Marked by and leading to righteousness. See 2Co 11:15.Much more ( πολλω μαλλον). Instrumental case, by much more.Exceed ( περισσευε). Overflow.10 In this respect
( εν τουτω τω μερε). The glory on the face of Moses was temporary, though real, and passed away (verse 2Co 3:7), 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" ( ου δεδοξαστα, perfect passive indicative of δοξαζω).By reason of the glory that surpasseth ( εινεκεν της υπερβαλλουσης δοξης). The surpassing ( υπερ-βαλλω, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in 2Co 3:5-7.11 Passeth away
( καταργουμενον). In process of disappearing before the gospel of Christ.Remaineth ( μενον). 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 εν δοξη, in glory, in contrast with δια δοξης, with glory.Boldness ( παρρησια). Instrumental case after χρωμεθα. Old word, πανρησισ=παρρησις, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.13 Put a veil upon his face
( ετιθε καλυμμα επ το προσωπον αυτου). Imperfect active of τιθημ, used to put (Exo 34:33).That the children of Israel should not look steadfastly ( προς το μη ατενισα τους υιους). Purpose expressed by προς and the articular infinitive with negative μη and the accusative of general reference. The Authorized Version had a wrong translation here as if to hide the glory on his face.14 But their minds were hardened
( αλλα επωρωθη τα νοηματα αυτων). Their thoughts ( νοηματα) literally. Πωροω (first aorist passive indicative here) is late verb from πωρος, hard skin, to cover with thick skin (callus), to petrify. See on Mar 6:52; Mar 8:17.Of the old covenant ( της παλαιας διαθηκης). The Old Testament. Παλαιος (ancient) in contrast to καινος (fresh, verse 2Co 3:6). See Mat 13:52.The same veil ( το αυτο καλυμμα). 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 ( μη ανακαλυπτομενον). Present passive participle of ανακαλυπτω, old verb, to draw back the veil, to unveil.Is done away ( καταργειτα). Same verb as in verses 2Co 3:7; 2Co 3:11.15 Whensoever Moses is read
( ηνικα αν αναγινωσκητα Μωυσης). Indefinite temporal clause with ηνικα an and the present passive subjunctive.A veil lieth upon their heart ( επ την καρδιαν αυτων κειτα). Vivid and distressing picture, a fact that caused Paul agony of heart (Rom 9:1-5). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mar 7:8).16 It shall turn
( επιστρεψε). The heart of Israel.The veil is taken away ( περιαιρειτα το καλυμμα). Present passive indicative of περιαιρεω, old verb, to take from around, as of anchors (Act 27:40), to cut loose (Act 28:13), for hope to be taken away (Act 27:20). Here Paul has in mind Exo 34:34 where we find of Moses that περιηιρειτο το καλυμμα (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around ( περι-) the face of the bride.17 Now the Lord is the Spirit
( ο δε Κυριος το πνευμα εστιν). Some, like E. F. Scott (The Spirit in the N.T.), take Κυριος 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 Κυριος (Lord) in the same sense here as in Exo 34:34 ( εναντ Κυριου, 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 (Rom 8:9). 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 ( ελευθερια). Freedom of access to God without fear in opposition to the fear in Exo 34:30. We need no veil and we have free access to God.18 We all
( ημεις παντες). All of us Christians, not merely ministers.With unveiled face ( ανακεκαλυμμενω προσωπω). Instrumental case of manner. Unlike and like Moses.Reflecting as in a mirror ( κατοπτριζομενο). Present middle participle of κατοπτριζω, late verb from κατοπτρον, mirror ( κατα, οπτρον, 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 εγκατοπτρισασθα εις το υδωρ, 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 ( μεταμορφουμεθα). Present passive (are being transformed) of μεταμορφοω, late verb and in papyri. See on Mat 17:2; Mar 9:2 where it is translated "transfigured." It is the word used for heathen mythological metamorphoses.Into the same image ( την αυτην εικονα). Accusative retained with passive verb μεταμορφουμεθα. Into the likeness of God in Christ (1Co 15:48-53; Rom 8:17; Rom 8:29; Col 3:4; 1Jn 3:2).As from the Lord the Spirit ( καθαπερ απο Κυριου πνευματος). More likely, "as from the Spirit of the Lord."1 We faint not
( ουκ εγκακουμεν). Present active indicative of εγκακεω, late verb ( εν, κακος) 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?2 But we have renounced
( αλλα απειπαμεθα). Indirect middle second aorist (timeless aorist) indicative of απειπον (defective verb) with α 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 ( τα κρυπτα της αισχυνης). 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 ( εν πανουργια). Old word from πανουργος ( παν, εργον), a doer of any deed (good or bad), clever, cunning, deceitful. See on Luk 20:23.Handling deceitfully ( δολουντες). Present active participle of δολοω, from δολος, deceit (from δελω, 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 ( προς πασαν συνειδησιν ανθρωπων). Not to whim, foible, prejudice. See 2Co 3:1-6 for "commending" ( συνιστανοντες).3 It is veiled in them that are perishing
( εν τοις απολλυμενοις εστιν κεκαλυμμενον). Periphrastic perfect passive of καλυπτω, to veil in both condition (first class) and conclusion. See on 2Co 2:15 for "the perishing."4 The god of this world
( ο θεος του αιωνος τουτου). "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; Joh 14:30 and Paul in Eph 2:2; Eph 6:12 and John in 1Jn 5:19. Satan claimed the rule over the world in the temptations with Jesus.Blinded ( ετυφλωσεν). First aorist active of τυφλοω, old verb to blind ( τυφλος, blind). They refused to believe ( απιστων) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers.The light ( τον φωτισμον). The illumination, the enlightening. Late word from φοτιζω, to give light, in Plutarch and LXX. In N.T. only in 2Co 4:4; 2Co 4:6. Accusative case of general reference here with the articular infinitive ( εις το μη αυγασα that should not dawn). That is, if αυγασα is intransitive as is likely, though it is transitive in the old poets (from αυγη, radiance. Cf. German Auge=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."5 For we preach not ourselves
( ου γαρ εαυτους κηρυσσομεν). Surely as poor and disgusting a topic as a preacher can find.But Christ Jesus as Lord ( αλλα Χριστον Ιησουν Κυριον). Κυριον is predicate accusative in apposition.As your servants for Jesus' sake ( δουλους υμων δια Ιησουν). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher's sacrifice, "for Jesus' sake."6 God who said
( ο θεος ο ειπων). Paraphrase of Gen 1:3.Who shined ( ος ελαμψεν). Like a lamp in the heart (cf. Mat 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 ( προς φωτισμον). For the illumination.In the face of Jesus Christ ( εν προσωπω Ιησου Χριστου). 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 2Co 2:10 for προσωπον.7 This treasure
( τον θησαυρον τουτον). On θησαυρον see Mat 6:19-21. It is the power of giving the illumination of the knowledge of the glory of God (verse 2Co 4:6). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast ( δε) with the exultation of verse 2Co 4:6 (Bernard).In earthen vessels ( εν οστρακινοις σκευεσιν). This adjective is common in the LXX with σκευοσ, αγγος and αγγειον. It occurs again in 2Ti 2:20 with σκευη. It is found also in the papyri with σκευος as here. It is from οστρακον, baked clay (same root as οστεον, 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 (Rom 9:20) and so fragile.The exceeding greatness ( η υπερβολη). See on 1Co 12:31 for this word, "the preeminence of the power." This is God's purpose ( ινα--η). God, not man, is thedynamo ( δυναμις). It comes from God ( του θεου, ablative) and does not originate with us ( μη εξ ημων).8 Pressed
( θλιβομενο). From θλιβω, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 2Co 4:9 that vividly picture Paul's ministerial career.Yet not straitened ( αλλ' ου στενοχωρουμενο). Each time the exception is stated by αλλ' ου. From στενοχωρεω ( στενοχωρος, from στενος, narrow, χωρος, 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 ( αλλ' ουκ εξαπορουμενο). Late perfective compound with εξ- of εξαπορεω. A very effective play on words here, lost, but not lost out.9 Forsaken
( εγκαταλειπομενο). Double compound of old verb εγ-κατα-λειπω, to leave behind, to leave in the lurch.Smitten down ( καταβαλλομενο). As if overtaken.Destroyed ( απολλυμενο). Perishing as in verse 2Co 4:3. Was Paul referring to Lystra when the Jews stoned him and thought him dead?10 Bearing about
( περιφεροντες). Ignatius was called Θεοφορος, God-bearer. See 1Co 15:31 where Paul says "I die daily" and Phi 3:10; Col 1:24.The dying of Jesus ( την νεκρωσιν του Ιησου). Late word from νεκροω, to put to death. In Galen. In N.T. only here and Rom 4:19.11 Are alway delivered unto death
( εις θανατον παραδιδομεθα). This explains verse 2Co 4:10.12 Death worketh in us
( ο θανατος εν ημιν ενεργειτα). 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.13 According to that which is written
( κατα το γεγραμμενον). This formula in legal documents in the papyri (Bible Studies, p. 250). Paul makes adaptation of the words in Psa 95:1.We also believe ( κα ημεις πιστευομεν). Like the Psalmist. And therefore can speak with effect. Otherwise useless.Shall present us with you ( κα παραστησε συν ημιν). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1Co 7:29; 1Co 10:11; 1Co 15:51.15 Being multiplied through the many
( πλεονασασα δια των πλειονων). Late word πλεοναζω from πλεον, more, "making more through the more," with play on πλεον. One can think of Bunyan's Grace Abounding.16 Wherefore we faint not
( διο ουκ εγκακουμεν). Repeats from verse 2Co 4:1.Our outward man ( ο εξω ημων ανθρωπος),our inward man ( ο εσω ημων). In Rom 7:22; Col 3:9; Eph 4:22, we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). "Here the decay ( διαφθειρετα) of the bodily organism is set over against the growth in grace ( ανακαινουτα, is refreshed) of the man himself" (Bernard). Plato (Republ. ix, p. 589) has ο εντος ανθρωπος. Cf. "the hidden man of the heart" (1Pe 3:4).Day by day ( ημερα κα ημερα). This precise idiom is not in LXX nor rest of N.T. It may be colloquial use of locative in repetition.17 Our light affliction which is for the moment
( το παραυτικα ελαφρον της θλιπεσεως ημων). Literally, "the for the moment (old adverb παραυτικα, here only in N.T.) lightness (old word, in N.T. only here and Mat 11:30)."More and more exceedingly ( καθ' υπερβολην εις υπερβολην). Like piling Pelion on Ossa, "according to excess unto excess." See on 1Co 12:31.Eternal weight of glory ( αιωνιον βαρος δοξης). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).18 While we look not
( μη σκοπουντων ημων). Genitive absolute with participle of σκοπεω from σκοπος, goal.Temporal ( προσκαιρα). Rather temporary, for a season ( προς καιρον). Late word. See on Mat 13:21. See 1Co 13:12; Heb 11:1.1 If--be dissolved
( εαν--καταλυθη). Third class condition, εαν and first aorist passive subjunctive. The very word used ( καταλυω) for striking down a tent.The earthly house of our tabernacle ( η επιγειος ημων οικια του σκηνους). Rather, "If our earthly (see on 1Co 15:40 for επιγειος) house of the tent ( σκηνος, another form of σκηνη, tent, from root σκα, to cover)." Appositive genitive, the house ( οικια) is the tent.We have ( εχομεν). Present indicative. We possess the title to it now by faith. "Faith is the title-deed ( υποστασις) to things hoped for" (Heb 11:7).A building from God ( οικοδομην εκ θεου). This οικοδομη (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the σκηνος.Not made with hands ( αχειροποιητον). Found first in Mar 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον and the newly made vernacular αχειροποιητον, same verbal with α privative). Elsewhere only here and Col 2:11. Spiritual, eternal home.2 To be clothed upon with our habitation which is from heaven
( το οικητηριον ημων το εξ ουρανου επενδυσασθα). First aorist middle infinitive of late verb επενδυω, double compound ( επ, εν) to put upon oneself. Cf. επενδυτης for a fisherman's linen blouse or upper garment (Joh 21:7). Οικητηριον 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).3 Being clothed
( ενδυσαμενο). First aorist middle participle, having put on the garment.Naked ( γυμνο). That is, disembodied spirits, "like the souls in Sheol, without form, and void of all power of activity" (Plummer).4 Not for that we would be unclothed
( εφ' ω ου θελομεν εκδυσασθα). Rather, "For that ( εφ' ω) we do not wish to put off the clothing, but to put it on" ( αλλ' επενδυσασθα). The transposition of the negative ου 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 ( ινα καταποθη το θνητον υπο της ζωης). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See on 2Co 1:22 for "the earnest of the spirit."6 At home in the body
( ενδημουντες εν τω σωματ). Rare verb ενδημεω from ενδημος (one among his own people as opposed to εκδημος, one away from home). Both εκδημεω (more common in the old Greek) and ενδημεω occur in the papyri with the contrast made by Paul here.7 By sight
( δια ειδους). Rather, by appearance.8 We are of good courage
( θαρρουμεν). Good word for cheer and same root as θαρσεω (Mat 9:2; Mat 9:22). Cheer up.Are willing rather ( ευδοκουμεν). Rather, "We are well-pleased, we prefer" if left to ourselves. Cf. Phi 1:21. Same ευδοκεω used in Luk 3:22.To be at home with the Lord ( ενδημησα προς τον Κυριον). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul.9 We make it our aim
( φιλοτιμουμεθα). Old and common verb, present middle, from φιλοτιμος ( φιλοσ, τιμη, fond of honour), to act from love of honour, to be ambitious in the good sense (1Th 4:11; 2Co 5:9; Rom 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 ( ευαρεστο αυτω εινα). Late adjective that shows Paul's loyalty to Christ, his Captain. Found in several inscriptions in the Koine period (Deissmann, Bible Studies, p. 214; Moulton and Milligan's Vocabulary).10 Before the judgment-seat of Christ
( εμπροσθεν του βηματος του Χριστου). Old word βημα, a step (from βαινω), a platform, the seat of the judge (Mat 27:19). Christ is Saviour, Lord, and Judge of us all ( τους παντας, the all).That each may receive ( ινα κομισητα εκαστος). Receive as his due, κομιζω means, old verb. See on Mat 25:27.Bad ( φαυλον). Old word, akin to German faul, worthless, of no account, base, wicked.11 The fear of the Lord
( τον φοβον του Κυριου). Many today regard this a played-out motive, but not so Paul. He has in mind verse 2Co 5:10 with the picture of the judgment seat of Christ.We persuade ( πειθομεν). Conative present active, we try to persuade. It is always hard work.Unto God ( θεω). Dative case. God understands whether men do or not.That we are made manifest ( πεφανερωσθα). Perfect passive infinitive of φανεροω in indirect discourse after ελπιζω. Stand manifested, state of completion.12 As giving you occasion of glorying
( αφορμην διδοντες υμιν καυχηματος). An old Greek word ( απο, ορμη, 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 ( ινα εχητε προς). 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 ( εν προσωπω κα μη εν καρδια). He means the Judaizers who were braggarts about their orthodox Judaism.13 Whether we are beside ourselves
( ειτε εξεστημεν). Second aorist active indicative of εξιστημ, old verb, here to stand out of oneself (intransitive) from εκστασις, ecstasy, comes as in Mar 5:42. It is literary plural, for Paul is referring only to himself. See on 2Co 1:6 for ειτε--ειτε. 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 (Act 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 (Mar 3:21). People often accuse those whom they dislike with being a bit off.14 The love of Christ
( η αγαπη του Χριστου). Subjective genitive, Christ's love for Paul as shown by verse 2Co 5:15.Constraineth us ( συνεχε ημας). Old and common verb, to hold together, to press the ears together (Act 7:57), to press on every side (Luk 8:45), to hold fast (Luk 22:63), to hold oneself to (Act 18:5), to be pressed (passive, Luk 12:50; Phi 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 ( κριναντας τουτο). Having reached this conclusion, ever since his conversion (Gal 1:17).One died for all ( εις υπερ παντων απεθανεν). This is the central tenet in Paul's theology and Christology. Hυπερ (over) here is used in the sense of substitution as in Joh 11:50; Gal 3:13, death in behalf so that the rest will not have to die. This use of υπερ is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ in this sense is more usual in Greek than αντι, προ or any other preposition.Therefore all died ( αρα ο παντες απεθανον). Logical conclusion ( αρα, 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.15 Should no longer live unto themselves
( ινα μηκετ εαυτοις ζωσιν). 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."16 Henceforth
( απο του νυν). From the time that we gained this view of Christ's death for us.After the flesh ( κατα σαρκα). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh ( εν τη σαρκ), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Gal 3:28) as he looks at men from the standpoint of the Cross of Christ.Even though we have known Christ after the flesh ( ε κα εγνωκαμεν κατα σαρκα Χριστον). Concessive clause ( ε κα, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ κατα σαρκα, but now no longer does it. Obviously he uses κατα σαρκα in precisely the same sense that he did in verse 2Co 5:15 about men. He had before his conversion known Christ κατα σαρκα, 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 (Act 9:4). That event turned Paul clean round and he no longer knows Christ in the old way κατα σαρκα. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.17 A new creature
( καινη κτισις). A fresh start is made ( καινη). Κτισις is the old word for the act of creating (Rom 1:20), but in N.T. by metonymy it usually bears the notion of κτισμα, the thing created or creature as here.The old things are passed away ( τα αρχαια παρηλθεν). Did pass by, he means. Second aorist active of παρερχομα, to go by. The ancient ( αρχαια) 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 ( ιδου, γεγονε καινα). Perfect active indicative of γινομα, have become new (fresh, καινα) to stay so.18 Who reconciled us to himself through Christ
( του καταλλαξαντος ημας εαυτω δια Χριστου). Here Paul uses one of his great doctrinal words, καταλλασσω, old word for exchanging coins. Διαλλασσω, to change one's mind, to reconcile, occurs in N.T. only in Mat 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω is old verb, but more frequent in later writers. We find συναλλασσω in Act 7:26 and αποκαταλλασσω in Col 1:20; Eph 2:16 and the substantive καταλλαγη in Rom 5:11; Rom 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 (Rom 3:26) and so God gave his Son as a propitiation for our sins (Rom 3:25; Col 1:20; 1Jn 2:2; 1Jn 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 ( δια) Christ.And gave unto us the ministry of reconciliation ( κα δοντος ημιν την διακονιαν της καταλλαγης). 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.19 To wit, that
( ως οτ). 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 Est 4:14. See also 2Co 11:21; 2Th 2:2. It probably means "how that."Not reckoning ( μη λογιζομενος). What Jesus did (his death for us) stands to our credit (Rom 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.20 We are ambassadors therefore on behalf of Christ
( υπερ Χριστου ουν πρεσβευομεν). Old word from πρεσβυς, an old man, first to be an old man, then to be an ambassador (here and Eph 6:20 with εν αλυση 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 ( ως του θεου παρακαλουντος δι' ημων). Genitive absolute with ως 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 ( καταλλαγητε τω θεω). Second aorist passive imperative of καταλλασσω 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.21 Him who knew no sin
( τον μη γνοντα αμαρτιαν). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance ( μη γνοντα, second aorist active participle of γινωσκω) with it. Jesus made this claim for himself (Joh 8:46). This statement occurs also in 1Pe 2:22; Heb 4:15; Heb 7:26; 1Jn 3:5. Christ was and is "a moral miracle" (Bernard) and so more than mere man.He made to be sin ( αμαρτιαν εποιησεν). 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?" (Mat 27:46).That we might become ( ινα ημεις γενωμεθα). Note "become." This is God's purpose ( ινα) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Rom 1:17).1 Working together with him
( συνεργουντες). We are co-workers, partners with God (1Co 3:9), in this work of grace.In vain ( εις κενον). 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.2 Behold, now is the acceptable time
( ιδου νυν καιρος ευπροσδεκτος). Here is another "Pauline parenthesis" (Plummer) as in 2Co 5:7 by the quotation from Isa 49:8. The LXX has δεκτος ( δεκτο) verbal of δεχομα, but Paul employs the double compound ( ευ, προσ, δεκτος), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.3 Giving no occasion of stumbling in any thing
( μηδεμιαν εν μηδεν διδοντες προσκοπην). Προσκοπη, late word (Polybius, LXX), from προσκοπτω, to strike against, to stumble. Only here in N.T. Note double negative in the Greek.That the ministry be not blamed ( ινα μη μωμηθη η διακονια). Negative purpose ( ινα μη). First aorist passive subjunctive of old verb μωμαομα from μωμος, blot, blemish. One can read with profit J. A. Hutton's Warrack Lectures, That the Ministry Be Not Blamed.4 But in everything commending ourselves
( αλλ' εν παντ συνιστανοντες εαυτους). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ asministers of God ( ως θεου διακονο) under three aspects, the first within ( εν) verses 2Co 6:3-7, the second withby ( δια) verses 2Co 6:7; 2Co 6:8, the third withas ( ως) verses 2Co 6:9-10. The negative view with εν we have in verse 2Co 6:3, then the positive in verses 2Co 6:4-7. 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 ( εν στενοχωριαις). In tight places (2Co 12:10). Late word from στενοχωρεω (see on 2Co 4:8).5 In stripes
( εν πληγαις). In blows, wounds (Luk 10:30; Luk 12:48; Act 16:23; Act 16:33). Our plague.In tumults ( εν ακαταστασιαις). See on 1Co 14:33). Instabilities, often from politics.In watchings ( εν αγρυπνιαις). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and 2Co 11:27. Paul knew all about this.6 In love unfeigned
( εν αγαπη ανυποκριτω). Late and rare word ( α privative and υποκριτος, from υποκρινομα) This is the only love that is worth while (Rom 12:9).7 On the right hand and on the left
( των δεξιων κα αριστερων). Offensive weapons ( οπλων) on the right, defensive on the left. See 1Th 5:8; Eph 6:11 for Paul's description of the panoply of God and Rom 6:13 for the phrase "weapons of righteousness," the only kind that will stand the strain. See also Book of Wisdom 5:18ff.8 By glory and dishonour
( δια δοξης κα ατιμιας). Here δια is no longer instrument, but state or condition. Δοξα here is glory. See Rom 9:21; 2Ti 2:20 for contrast between honour and dishonour ( τιμη, ατιμια).By evil report and good report ( δια δυσφημιας κα ευφημιας). Play on the words with prefixes δυσ- and ευ- and φημη. Δυσφημια is a late word, only here in N.T. Ευφημια, old and common word, only here in N.T.As deceivers and yet true ( ως πλανο κα αληθεις). Paul takes up ως now in place of δια which succeeded εν. Note use of κα in sense of "and yet" (adversative). Πλανος is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλαναω, to lead astray, used of Christ, Joh 7:12). In N.T. only here; Mat 27:63 (of Christ by Pharisees); 2Jn 1:7. "In the Clementines St. Paul is expressly described by his adversaries as πλανος and as disseminating deceit ( πλανην)" (Bernard). Such slander from one's enemies is praise.9 As unknown and yet well known
( ως αγνοουμενο κα επιγινοσκομενο). "As ignored (as nonentities, obscure, without proper credentials 2Co 3:2) and yet fully recognized (by all who really matter as in 2Co 11:6)."And behold, we live ( κα ιδου ζωμεν). Cf. the hazards of his life (2Co 1:8; 2Co 4:10; 2Co 11:23). His whole career is full of paradox).10 Always rejoicing
( αε χαιροντες). Even in sorrow (2Co 11:9; 1Th 5:16; Rom 5:3-5; Rom 9:2; Phi 2:18; Phi 2:27; Phi 3:1; Phi 4:4; Phi 4:15).Yet making many rich ( πολλους δε πλουτιζοντες). Old word from πλουτος (wealth), to enrich. Spiritual riches Paul has in mind as in 1Co 1:5 (cf. Mat 5:37).As having nothing and yet possessing all things ( ως μηδεν εχοντες κα παντα κατεχοντες). Contrast between μηδεν (nothing) and παντα (all things, cf. 1Co 3:22) and εχω (to have) and κατεχω (to hold down, to hold fast). Play on words (simple and compound) as in 2Co 3:2; 2Co 4:8. Climax of Paul's panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2Co 2:14.11 Our mouth is open unto you
( το στομα ημων ανεωιγεν προς υμας). Second perfect active indicative of ανοιγω 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 ( η καρδια ημων πεπλατυντα). Perfect passive indicative of old verb πλατυνω, to broaden, from πλατυς, broad. In N T. only here and Mat 23:5 (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Mat 12:34).12 Ye are not straitened in us
( ου στενοχωρεισθε εν ημιν). The same figure as in verse 2Co 6:11. See on 2Co 4:8 for στενοχωρεω. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections ( σπλαγχνα for affection as in Jas 5:11; 1Pe 3:8).13 Now for a recompense in like kind
( την δε αυτην αντιμισθιαν). No example of this expressive word outside of this passage and Rom 1:27 and later Christian writers. Paul may have found it in use in the Koine vernacular or he may have coined it from αντιμισθος, 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 ( πλατυνθητε κα υμεις). As I have been (verse 2Co 6:11). First aorist passive imperative of πλατυνω.14 Be not unequally yoked with unbelievers
( μη γινεσθε ετεροζυγουντες απιστοις). No other example of this verb has yet been found, though the adjective from which it is apparently formed, ετεροζυγος (yoked with a different yoke) occurs in Lev 19:19 of the union of beasts of different kinds. In Deu 22:10 we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming ( μη γινεσθε present imperative, not μη γενησθε 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 ( γαρ) for this prohibition five words in questions to distinguish the contrasts.Fellowship ( μετοχη). Sharing with and followed by associative instrumental case of δικαιοσυνη (righteousness) and iniquity ( ανομια). A pertinent challenge today when church members wink at violations of laws of the land and laws of God.Communion ( κοινωνια). Partnership to light ( φωτ dative case) with ( προς), facing darkness.15 Concord
( συμφωνησις). Symphony. Late word from συμφωνεω, only here and ecclesiastical writers, though συμφωνημα in the papyri.Belial ( Βελιαλ). 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 ( μερις). The fourth of the words. Here by "unbeliever" ( απιστου) Paul means "disbeliever," not just an unconverted man who yet approves Christ.16 Agreement
( συνκαταθεσις). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri εκ συνκαταθεσεως means "by agreement." On the temple of God and idols see 1Co 10:14-22. See Luk 23:51 for the verb συνκατατιθημ.For we are the temple of the living God ( ημεις γαρ ναος θεου εσμεν ζωντος). We, not temples (Act 7:48; Act 17:24; 1Co 3:16; 1Co 6:19).As God said ( καθως ειπεν ο θεος). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Lev 26:11; Isa 52:11; Eze 20:34; Eze 37:27; 2Sa 7:8; 2Sa 7:14). Plummer notes that at the beginning "I will dwell in them" ( ενοικησω εν αυτοις) is not in any of them. "As God said" points to Lev 26:12; Eze 37:27.17 Saith the Lord
( λεγε Κυριος). Isa 52:5; Eze 20:33. Cf. Rev 18:4.Unclean thing ( ακαθαρτου). Or unclean person. Genitive case is the same for both.18 Saith the Lord Almighty
( λεγε Κυριος παντοκρατωρ). 2Sa 7:8. This use of εις is a Hebraism for Hebrew le instead of predicate nominative. Παντοκρατωρ ( πασ, κρατεω, Ruler of all) is common in the LXX. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.1 These promises
( ταυτας τας επαγγελιας). So many and so precious (2Pe 2:4 επαγγελματα; Heb 11:39).Let us cleanse ourselves ( καθαρισωμεν εαυτους). Old Greek used καθαιρω (in N.T. only in Joh 15:2, to prune). In Koine καθαριζω occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive.From all defilement ( απο παντος μολυσμου). Ablative alone would have done, but with απο it is plainer as in Heb 9:14. Μολυσμος is a late word from μολυνω, 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 ( επιτελουντες αγιοσυνην). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω) holiness, not a sudden attainment of complete holiness, but a continuous process (1Th 3:13; Rom 1:4; Rom 1:6).2 Open your hearts to us
( χωρησατε ημας). Old verb (from χωρος, place), to leave a space, to make a space for, and transitive here as in Mat 19:11. He wishes no further στενοχωρια, tightness of heart, in them (2Co 6:12). "Make room for us in your hearts." He makes this plea to all, even the stubborn minority.We wronged no man ( ουδενα ηδικησαμεν). A thing that every preacher ought to be able to say. Cf. 2Co 4:2; 1Th 2:3; Act 20:26.We corrupted no man ( ουδενα εφθειραμεν). 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 ( ουδενα επλεονεκτησαμεν). 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 πλεον more in the root) no one in any evil way.3 Not to condemn you
( προς κατακρισιν ου). "Not for condemnation." Late word from κατακρινω, found in Vettius Valens, and here only in N.T.To die together and live together ( εις το συναποθανειν κα συνζηιν). "For the dying together (second aorist ingressive active infinitive of συναποθνησκω) and living together (present active infinitive)." One article ( το) with both infinitives. You are in our hearts to share death and life.4 I overflow with joy in all our affliction
( υπερπερισσευομα τη χαρα επ παση τη θλιψε ημων). A thoroughly Pauline sentiment. Περισσευω means to overflow, as we have seen. Hυπερ-περισσευω (late word, so far only here and Byzantine writers) is to have a regular flood. Vulgate superabundo.5 When we had come
( ελθοντων ημων). Genitive absolute with second aorist active participle of ερχομα. Paul now returns to the incident mentioned in 2Co 2:12 before the long digression on the glory of the ministry.Had no relief ( ουδεμιαν εσχηκεν ανεσιν). Perfect active indicative precisely as in 2Co 2:13 which see, "has had no relief" (dramatic perfect).Afflicted ( θλιβομενο). Present passive participle of θλιβω as in 2Co 4:8, but with anacoluthon, for the nominative case agrees not with the genitive ημων nor with the accusative ημας in verse 2Co 7:6. It is used as if a principal verb as in 2Co 9:11; 2Co 11:6; Rom 12:16 (Moulton, Prolegomena, p. 182; Robertson, Grammar, pp. 1132-35).Without were fightings ( εξωθεν μαχα). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1Co 15:32).Within were fears ( εσωθεν φοβο). Same construction. "Mental perturbations" (Augustine) as in 2Co 11:28.6 Cormforteth
( παρακαλων). See on 2Co 1:3-7 for this word.The lowly ( τους ταπεινους). See on Mat 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 ( εν τη παρουσια). Same use of παρουσια as in 1Co 16:7 which see. See also 2Co 7:7; 2Co 10:10.7 Wherewith
( η). Either locative case with preceding εν or instrumental of the relative with παρεκληθη (first aorist passive indicative). "The manner in which Paul, so to speak, fondles this word ( παρακαλεω) is most beautiful" (Vincent).In you ( εφ' υμιν). Over you, upon you.Your longing ( την υμων επιποθησιν). Late word from επιποθεω ( επ, directive, longing towards, yearning). Only here in N.T.Mourning ( οδυρμον). Old word from οδυρομα, to lament. Only here in N.T.So that I rejoiced yet more ( ωστε με μαλλον χαρηνα). Result expressed by ωστε and the second aorist passive infinitive of χαιρω with accusative of general reference.8 Though
( ε κα). If also. Paul treats it as a fact.With my epistle ( εν τη επιστολη). The one referred to in 2Co 2:3.I do not regret it ( ου μεταμελομα). This verb really means "repent" (be sorry again) which meaning we have transferred to μετανοεω, to change one's mind (not to be sorry at all). See Mat 21:30; Mat 27:3 for the verb μεταμελομα, to be sorry, to regret as here. Paul is now glad that he made them sorry.Though I did regret ( ε κα μετεμελομην). Imperfect indicative in the concessive clause. I was in a regretful mood at first.For I see ( βλεπω γαρ). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ. The Latin Vulgate has videns (seeing) for βλεπων.For a season ( προς ωραν). Cf. 1Th 2:17. It was only "for an hour."9 Now I rejoice
( νυν χαιρω). Now that Titus has come and told him the good news from Corinth (2Co 2:12). This was the occasion of the noble outburst in 2Co 2:12-6.Unto repentance ( εις μετανοιαν). Note the sharp difference here between "sorrow" ( λυπη) which is merely another form of μεταμελομα (regret, remorse) and "repentance" ( μετανοια) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using "repentance" for μετανοια. But observe that the "sorrow" has led to "repentance" and was not Itself the repentance.After a godly sort ( κατα θεον). 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 ( ινα εν μηδεν ζημιωθητε εξ υμων). Purpose clause with ινα and first aorist passive subjunctive of ζημιοω, old verb to suffer damage. See on Mat 16:26. This was God's intention and so he overruled their sorrow to good.10 For godly sorrow
( η γαρ κατα θεον λυπη). "For the sorrow according to God" (God's ideal, verse 2Co 7:9).Worketh repentance unto salvation a repentance without regret ( μετανοιαν εις σωτηριαν αμεταμελητον εργαζετα). This clause alone should have prevented the confusion between mere "sorrow" ( λυπη) as indicated in μεταμελομα, to regret (to be sorry again) and "change of mind and life" as shown by μετανοιαν ( μετανοεω) 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" ( αμεταμελητον, an old verbal adjective of μεταμελομα and α privative, but here alone in N.T.). It agrees with μετανοιαν, not σωτηριαν.But the sorrow of the world ( η δε του κοσμου λυπη). 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, μετεμεληθη). Works out (perfective use of κατ-) death in the end.11 This selfsame thing
( αυτο τουτο). "This very thing," "the being made sorry according to God" ( το κατα θεον λυπηθηνα, articular first aorist passive infinitive with which αυτο τουτο agrees and the proleptic subject of the verb κατειργασατο.Earnest care ( σπουδην). Diligence, from σπευδω, to hasten. Cf. Rom 12:11.Yea ( αλλα). Not adversative use of αλλα, but copulative as is common (half dozen examples here).Clearing of yourselves ( απολογια). In the old notion of απολογια (self-vindication, self-defence) as in 1Pe 3:15.Indignation ( αγανακτησιν). Old word, only here in N.T. From αγανακτεο (Mar 10:14, etc.).Avenging ( εκδικησιν). Late word from εκδικεω, to avenge, to do justice (Luk 18:5; Luk 21:22), vindication from wrong as in Luk 18:7, to secure punishment (1Pe 2:14).Pure ( αγνους). Kin to αγιος ( αζω, to reverence), immaculate.12 But that your earnest care for us might be made manifest
( αλλ' εινεκεν του φανερωθηνα την σπουδην υμων την υπερ ημων). So the correct text, not "our care for you." Easy to interchange Greek υμων (your) and ημων (our). Usual construction with preposition ενεκεν and genitive of articular infinitive with accusative of general reference.13 We joyed the more exceedingly
( περισσοτερως μαλλον εχαρημεν). Double comparative (pleonastic use of μαλλον, more, with περισσοτερως, more abundantly) as is common in the Koine (Mar 7:36; Phi 1:23).For the joy of Titus ( επ τη χαρα Τιτου). On the basis of ( επ) the joy of Titus who was proud of the outcome of his labours in Corinth.Hath been refreshed ( αναπεπαυτα). Perfect passive indicative of αναπαυω. Cf. 1Co 16:18 for this striking verb.14 If--I have gloried
( ει--κεκαυχημα). Condition of first class. On this verb see 1Co 3:21; 2Co 5:12.I was not put to shame ( ου κατηισχυνθην). First aorist passive indicative of καταισχυνω. 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 ( εν αληθεια). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins.Our glorying before Titus ( η καυχησις επ Τιτου). The two things were not inconsistent and were not contradictory as the outcome proved.15 Whilst he remembereth
( αναμιμνησκομενου). Present middle participle of αναμιμνησκω, to remind, in the genitive case agreeing with αυτου (his, of him).The obedience of you all ( την παντων υμων υπακουην). A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul.With fear and trembling ( μετα φοβου κα τρομου). He had brought a stern message (1Co 5:5) and they had trembled at the words of Titus (cf. Eph 6:5; Phi 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1Co 2:3).16 I am of good courage
( θαρρω). The outcome has brought joy, courage, and hope to Paul.1 The grace
( την χαριν). As manifested in the collection in the churches, poor as they were. The Romans had lacerated Macedonia (Livy, XLV. 30).2 Proof
( δοκιμη). Tests as of metals as in 2Co 2:9.Abundance ( περισσεια). Late word from περισσευω, to overflow.Their deep poverty ( η κατα βαθους πτωχεια αυτων). Πτωχεια is old word from πτωχευω, to be a beggar, as of Jesus in 2Co 8:9 (from πτωχος, cowering in fear and poverty, as in Luk 14:13, but ennobled by Christ as in Mat 5:3; 2Co 8:9). Poverty down deep. Strabo (LX 419) has κατα βαθους, down to the bottom.Liberality ( απλοτητος). From απλους, single, simple (Mat 6:22). "The passage from single-mindedness or simplicity to liberality is not quite obvious" (Plummer). Perhaps "heartiness" supplies the connecting link. See also 2Co 9:11-13.3 Beyond their power
( παρα δυναμιν). "Alongside" with accusative like υπερ δυναμιν in 2Co 1:8. Field (Ot. Nov.) quotes Josephus (Ant. iii. 6, 1) for κατα δυναμιν and παρα δυναμιν as here. Few give κατα δυναμιν (according to actual ability). Paul commends this high pressure collection because of the emergency.Of their own accord ( αυθαιρετο). Old verbal adjective ( αυτοσ, αιρετος from αιρεομα, to choose), of their own initiative, voluntary. Only here and verse 2Co 8:17 in N.T. Papyri often have εκουσιως κα αυθαιρετως (willingly and voluntarily).4 Beseeching us with much intreaty in regard of this grace
( μετα πολλης παρακλησεως δεομενο ημων την χαριν). Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints." The accusative ( χαριν) after δεομα is unusual. By χαρις Paul means the privilege of giving (cf. Act 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.5 We had hoped
( ηλπισαμεν). First aorist active indicative of ελπιζω. "Expected," he means. They went beyond his hopes about them.First they gave their own selves ( εαυτους εδωκαν πρωτον). First aorist active indicative of διδωμ (k aorist). "Themselves they gave first." That is the explanation of the generous giving.6 Insomuch that we exhorted Titus
( εις το παρακαλεσα ημας Τιτον). Use of εις το and the infinitive for result with accusative of general reference ( ημας). See Robertson, Grammar, p. 1003.He had made a beginning before ( προενηρξατο). First aorist active indicative of the double compound verb προ-εν-αρχομα, still found only here and verse 2Co 8:10, to make a start before others.Complete ( επιτελεσε) First aorist (effective) active subjunctive of επιτελεω, to finish, with perfective use of επ in composition.7 In this grace also
( κα εν ταυτη τη χαριτ). This gifted church (2Co 8:1) had fallen behind in the grace of giving. Kindly irony in this allusion.8 Proving
( δοκιμαζων). Testing and so proving.The sincerity also of your love ( κα το της υμετερας αγαπης γνησιον). Old adjective, contraction of γενεσιος ( γινομα), legitimately born, not spurious. A collection is a test of one's love for Christ, not the only test, but a real one.9 Though he was rich
( πλουσιος ων). Concessive present participle ων from ειμ, to be.Be became poor ( επτωχευσεν). Ingressive aorist active indicative of πτωχευω (see verse 2Co 8:2 on πτωχεια).Through his poverty ( τη εκεινου πτωχεια). Instrumental case, by means of.Might become rich ( πλουτησητε). Ingressive first aorist active subjunctive of πλουτεω, to be rich with ινα (that). See on Luk 1:53; 1Co 4:8.10 Judgment
( γνωμην). Deliberate opinion, but not a "command" ( επιταγη verse 2Co 8:8). Cf. 1Co 7:25.A year ago ( απο περυσ) From last year.Not only to do, but also to will ( ου μονον το ποιησαι, αλλα κα το θελειν). Articular infinitives the objects of προενηρξασθε on which verb see verse 2Co 8:6). That is to say, the Corinthians promised before any others.11 The readiness to will
( η προθυμια του θελειν). Old word from προθυμος ( προ, θυμος), forwardness, eagerness (Act 17:11). They were quick to pledge.The completion also ( κα το επιτελεσα). The finishing also (articular first aorist active infinitive).Out of your ability ( εκ του εχειν). "Out of the having," literally, and so, "out of what you can give" (verse 2Co 8:12).12 Is there
( προκειτα). Lies before one. Old word.Acceptable ( ευπροσδεκτος). See on 2Co 6:2.According as a man hath ( καθο εαν εχη). Indefinite comparative clause with εαν and present subjunctive εχε. Clearly God does not expect us to give what we do not have.Not according as he hath not ( ου καθο ουκ εχε). Note present indicative rather than subjunctive because a specific case is presented. See 2Co 9:7; Mar 12:43.13 Others may be eased
( αλλοις ανεσις). "Release to others."Ye distressed ( υμιν θλιψις). "To you tribulation." The verb η (present subjunctive) with ινα is not expressed.14 By equality
( εξ ισοτητος). Old word from ισος, fair, equal. In N.T. only here and Col 4:1.Abundancy ( περισσευμα). Late word from περισσευω like περισσεια (verse 2Co 8:2) Cf. Mat 12:34.Want ( υστερημα). Late word from υστερεω, to be in want. See also 2Co 9:12; Luk 21:4 (cf. υστερησις in Mar 12:44).16 Which putteth
( τω διδοντ). Present active articular participle, "who is continually giving." Hence Titus is full of zealous care for you.17 Very earnest
( σπουδαιοτερος). "More earnest than ordinarily," comparative adjective.18 We have sent with him
( συνεπεμψαμεν μετ' αυτου). Epistolary aorist.The brother ( τον αδελφον). This may be, probably is, Luke who may also be the brother of Titus (see also 2Co 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 ( δια πασων των εκκλησιων). No verb in the Greek (ellipsis).19 But who was also appointed
( αλλα κα χειροτονηθεις). Anacoluthon. The first aorist passive participle χειροτονηθεις is from χειροτονεω, old verb to stretch out the hands ( χειρ τεινω) 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 Act 14:23 where it means to appoint without notion of raising the hands. In Act 10:41 we have προχειροτονεω.To travel with us ( συνεκδημος). Late word for travelling companion. So in the inscriptions ( συν, together with, εκδημος, away from home).20 Avoiding this
( στελλομενο τουτο). Present middle participle of στελλω, old verb, to set, to arrange. So "arranging for ourselves this."That any man should blame us ( μη τις ημας μωμησητα). Literally, "lest any one blame us" (negative purpose with μη and first aorist middle subjunctive of μωμεομα. See on 2Co 6:3, only other N.T. example).Bounty ( αδροτητ). Old word from αδρος, thick, stout, ripe, rich, great as in 1Ki 1:9; 2Ki 10:6. Only here in N.T.21 We take thought
( προνουμεν). Old verb, to plan beforehand ( προ-) as in Rom 12:17; 1Ti 5:8.But also in the sight of men ( αλλα κα ενωπιον ανθρωπων). It is not enough for one's financial accounts to be honourable ( καλα) 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.22 Our brother
( τον αδελφον ημων). 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.23 About Titus
( υπερ Τιτου). There is no verb expressed. Supply "inquire." He endorses Titus up to the hilt. He is "my partner" ( κοινωνος εμος) and "fellow-worker" ( συνεργος).Messengers of the churches ( αποστολο εκκλησιων). Apostles in the general sense of "sent ones" (from αποστελλω, to send) by the churches and responsible to the churches for the handling of the funds.The glory of Christ ( δοξα Χριστου). Financial agents, please observe.24 The proof of your love
( την ενδειξιν της αγαπης υμων). 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 ( εις προσωπον των εκκλησιων). 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.1 Superfluous
( περισσον). All the same he does write. "The writing" ( το γραφειν) ought to be superfluous.2 I glory
( καυχωμα). Present middle indicative. I still am glorying, in spite of the poor performance of the Corinthians.Hath been prepared ( παρεσκευαστα). Perfect passive indicative of παρασκευαζω, to make ready, "stands prepared."Stirred up ( ηρεθισε). First aorist active indicative of ερεθιζω (from ερεθω, 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 ( τους πλειονας). The more, the majority.3 I sent
( επεμψα). Not literary plural with this epistolary aorist as in 2Co 9:18; 2Co 9:22.That ye may be prepared ( ινα παρεσκευασμενο ητε). Perfect passive subjunctive in the final clause, "that ye may really be prepared," "as I said" ( καθως ελεγον) and not just say that ye are prepared. Paul's very syntax tells against them.4 If there come with me any of Macedonia and find you unprepared
( εαν ελθωσιν συν εμο Μακεδονες κα ευρωσιν υμας απαρασκευαστους). Condition of third class (undetermined, but stated as a lively possibility) with εαν and the second aorist active subjunctive ( ελθωσιν, ευρωσιν), a bold and daring challenge. Απαρασκευαστος is a late and rare verbal adjective from παρασκευαζω with α privative, only here in the N.T.Lest by any means we should be put to shame ( μη πως καταισχυνθωμεν ημεις). Negative purpose with first aorist passive subjunctive of καταισχυνω (see on 2Co 7:14) in the literary plural.That we say not, ye ( ινα μη λεγωμεν υμεις). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges.Confidence ( υποστασε). This word, common from Aristotle on, comes from υφιστημ, to place under. It always has the notion of substratum or foundation as here; 2Co 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.5 I thought
( εγησαμην). Epistolary aorist again. See Phi 2:25 for the expression here.Go before ( προελθωσιν). Second aorist active of προερχομα. Go to you before I come.Make up beforehand ( προκαταρτισωσ). Late and rare double compound verb προκαταρτιζω (in Hippocrates). Only here in N.T. See καταρτιζω in 1Co 1:10.Your afore-promised bounty ( την προεπηγγελμενην ευλογιαν υμων). "Blessing" ( ευλογια) literally, but applied to good deeds also as well as good words (Gen 33:11). Note third use of "pro" before. He literally rubs it in that the pledge was overdue.That the same might be ready ( ταυτην ετοιμην εινα). Here the infinitive alone ( εινα) is used to express purpose without ωστε or εις το or προς το with the accusative of general reference ( ταυτην). The feminine form ετοιμην is regular (1Pe 1:5) though ετοιμος also occurs with the feminine like the masculine (Mat 25:10).And not of extortion ( κα μη ως πλεονεξιαν). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.6 Sparingly
( φειδομενως). Late and rare adverb made from the present middle participle φειδομενος from φειδομα, to spare. It occurs in Plutarch (Alex. 25).7 He hath purposed
( προηιρητα). Perfect middle indicative of προαιρεομα, to choose beforehand, old verb, here only in N.T. Permanent purpose also.Not grudgingly ( μη εκ λυπης). The use of μη rather than ου shows that the imperative ποιειτω (do) or διδοτω (give) is to be supplied. Not give as out of sorrow.Or of necessity ( η εξ αναγκης). As if it were like pulling eye-teeth.For God loveth a cheerful giver ( ιλαρον γαρ δοτην αγαπα ο θεος). Our word "hilarious" comes from ιλαρον which is from ιλαος (propitious), an old and common adjective, only here in N.T.8 Is able
( δυνατε). Late verb, not found except here; 2Co 13:3; Rom 14:4. So far a Pauline word made from δυνατος, able.All sufficiency ( πασαν αυταρκειαν). Old word from αυταρκης (Phi 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 ( εν παντι, παντοτε, πασαν, in everything, always, all sufficiency).9 As it is written
( καθως γεγραπτα). Psa 92:3; Psa 92:9. Picture of the beneficent man.He hath scattered abroad ( εσκορπισεν). First aorist active indicative of σκορπιζω, to scatter, Koine verb for σκεδαννυμ of the Attic. Probably akin to σκορπιος (scorpion) from root σκαρπ, to cut asunder. See on Mat 12:30. It is like sowing seed.To the poor ( τοις πενησιν). Old word from πεναμα, to work for one's living. Latin penuria and Greek πειναω, to be hungry, are kin to it. Only N.T. instance and to be distinguished from πτωχος, beggar, abjectly poor.10 Supplieth
( επιχορηγων). Late Koine compound verb from επ and χορηγεω, just below (1Pe 4:11). Χορηγος is old word for leader of a chorus ( χοροσ, ηγεομα) or chorus-leader. The verb means to furnish a chorus at one's own expense, then to supply in general. N.T. examples of επιχορηγεω are 2Co 9:10; Gal 3:15; Col 2:19; 2Pe 1:5.Shall multiply ( πληθυνε). Future active indicative of πληθυνω, old verb from πληθυς, fulness. Cf. Act 6:1.Fruits ( γενηματα). Correct reading (from γινομα, to become) and not γεννηματα (from γενναω, to beget). This spelling is supported by LXX where Thackeray shows that γενηματα in LXX refers to vegetables and γεννηματα to animals. The papyri support this distinction (Moulton and Milligan's Vocabulary).11 Enriched
( πλουτιζομενο). Present passive participle of πλουτιζω for which see on 1Co 1:5; 2Co 6:10 only other N.T. examples.Liberality ( απλοτητα). See on 2Co 8:2. Anacoluthon with nominative participle too far from περισσευητε for agreement. More like the independent use of the participle.12 Service
( λειτουργιας). Old word from λεως (people, λαος), λειτος like δημοσιος, public, and εργον, work. So public service either in worship to God (Luk 1:23) or benefaction to others (2Co 9:12; Phi 2:30). Our word liturgy is this word.Filleth up ( εστιν προσαναπληρουσα). Present active periphrastic indicative of double compound verb προσαναπληροω, Koine word, here and 2Co 11:9 only in N.T., to fill up by adding to. The Corinthians simply added to the total from others.Unto God ( τω θεω). Dative case and with a certain suddenness as at close of verse 2Co 9:11, really a parenthesis between in the somewhat tangled sentence.13 Seeing that they glorify God
( δοξαζοντες τον θεον). Anacoluthon again. The nominative participle used independently like πλουτιζομενο in verse 2Co 9:11.Obedience ( υποταγη). Late and rare word from υποτασσω, to subject, middle to obey. Only in Paul in N.T.Of your confession ( της ομολογιας υμων). Old word from ομολογεω ( ομολογοσ, ομου, λεγω), 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 ( απλοτητ της κοινωνιας). This is the point that matters just now. Paul drives it home. On this use of κοινωνια see on 2Co 8:4.14 While they themselves long after you
( αυτων επιποθουντων). Genitive absolute of present active participle of επιποθεω (2Co 5:2).In you ( εφ' υμιν). Upon you.15 Thanks be to God
( χαρις τω θεω). Third time (verses 2Co 9:11; 2Co 9:12; 2Co 9:15).For his unspeakable gift ( επ τη ανεκδιηγητω αυτου δωρεα). One of Paul's gems flashed out after the somewhat tangled sentence (verses 2Co 9:10-14) 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 αδιηγητον in Aristeas 99 ( θαυμασμον ανεκδιηγητον, "wonder beyond description," Moulton and Milligan's Vocabulary). See similar word in Rom 11:33 ( ανεξιχνιαστα, unsearchable) and Eph 3:8.1 Now I Paul myself
( Αυτος δε εγω Παυλος). Cf. Gal 5:2. Paul now turns to the third part of the epistle in chapters 2Co 10:10-13 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 Gal 6:11.By the meekness and gentleness of Christ ( δια τες πραυτητος κα επιεικιας του Χριστου). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Mat 11:29) and felicitated the meek (Mat 5:5) and he exemplified it abundantly (Luk 23:34). See on Mat 5:15; 1Co 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης with επιεικια as Paul does here. Matthew Arnold suggested "sweet reasonableness" for επιεικεια in Plato, Aristotle, Plutarch. It is in the N.T. only here and Act 24:4 ( το επιεικες in Phi 4:5). In Greek Ethics the equitable man was called επιεικης, a man who does not press for the last farthing of his rights (Bernard).Lowly among you ( ταπεινος εν υμιν). The bad use of ταπεινος, 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 ( απων θαρρω) 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.2 I beseech
( δεομα). So here, but παρακαλω in verse 2Co 10:1. Perhaps, "I beg" suits the new turn here.That I may not when present show courage ( το μη παρων θαρρησα). Articular infinitive (aorist active of θαρρεω) in the accusative case with negative μη the direct object of δεομα. Literally, "I beg the not when present ( παρων nominative present participle agreeing with subject of θαρρω in spite of being in the accusative infinitive clause, το μη θαρρησα) 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 ( ως κατα σαρκα περιπατουντας). Another sneering charge as made plain by the use of ως with the participle for the alleged reason.3 In the flesh
( εν σαρκ). But that is a very different thing from walking κατα σαρκα according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations.We war ( στρατευομεθα). Literary plural again after λογιζομα in verse 2Co 10:2. Old word to lead an army ( στρατος). 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.4 The weapons of our warfare
( τα οπλα της στρατειας). Στρατεια (old word, in N.T. only here and 1Ti 1:18) iscampaign and not army as some MSS. have ( στρατια). But both στρατεια and στρατια occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα (Latin arma) see on 2Co 6:7; Rom 6:13; Rom 13:12.Of the flesh ( σαρκικα). See on 1Co 3:3; 2Co 1:12. They had accused him of artifices and craft.Mighty before God ( δυνατα τω θεω). This dative of personal interest (ethical dative) can be like αστειος τω θεω (Act 7:20), in God's eyes, as it looks to God.To the casting down of strongholds ( προς καθαιρεσιν οχυρωματων). Καθαιρεσις is old word from καθαιρεω, to take down, to tear down walls and buildings. Carries on the military metaphor. Οχυρωμα is old word, common in the Apocrypha, from οχυροω, to fortify, and that from οχυρος (from εχω, 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.5 Casting down imaginations
( λογισμους καθαιρουντες). The same military figure ( καθαιρεσις) and the present active participle agreeing with στρατευομεθα in verse 2Co 10:3 (verse 2Co 10:4 a parenthesis). The reasonings or imaginations ( λογισμους, old word from λογιζομα, to reckon, only here in N.T. and Rom 2:15) are treated as forts or citadels to be conquered.Every high thing that is exalted ( παν υψωμα επαιρομενον). Same metaphor. Hυψωμα from υψοω is late Koine word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by επαιρομενον. 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 ( αιχμαλωτιζοντες παν νοημα). Present active participle of αιχμαλωτιζω, common Koine verb from αιχμαλωτος, captive in war ( αιχμη, spear, αλωτος verbal of αλισκομα, to be taken). See on Luk 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For νοημα (device) see on 2Co 2:11.To the obedience of Christ ( εις την υπακοην του Χριστου). 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."6 Being in readiness
( εν ετοιμω εχοντες). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In 2Co 12:14 we have ετοιμως εχω for the same idea (adverb ετοιμως).Disobedience ( παρακοην). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Mat 18:17 for same idea in παρακουω). In N.T. only here; Rom 5:19; Heb 2:2. In contrast with υπακοη (obedience) rather than the common απειθια (Rom 11:30; Rom 11:32).When your obedience shall be fulfilled ( οταν πληρωθη υμων η υπακοη). Indefinite temporal clause with οταν and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.7 Ye look
( Βλεπετε). Either indicative or imperative. Either makes sense but the indicative the best sense.Before your face ( κατα προσωπον). They ought to look below the surface. If it is imperative, they should see the facts.That he is Christ's ( Χριστου εινα). Predicate genitive in indirect discourse).8 Somewhat abundantly
( περισσοτερον τ). 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 εαν τε see Rom 14:8.I shall not be put to shame ( ουκ αισχυνθησομα). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 2Co 10:7).9 As if I would terrify you by my letters
( ως αν εκφοβειν υμας δια των επιστολων). This use of ως αν with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not αν 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; Job 33:16). Note plural (letters) here and cf. 1Co 5:9; 2Co 2:3.10 They say
( φασιν). Reading of B old Latin Vulgate, but Westcott and Hort prefer φησιν (says one, the leader). This charge Paul quotes directly.Weighty and strong ( βαρεια κα ισχυρα). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense.His bodily presence ( η παρουσια του σωματος). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Act 14:12). He had some physical defect of the eyes (Gal 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" ( ασθενης).His speech of no account ( ο λογος εξουθενημενος). Perfect passive participle of εξουθενεω, 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; 1Co 2:1; 1Co 2:4; 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 (Act 14:8-12), but Eutychus went to sleep on him (Act 20:9). Evidently Paul winced under this biting criticism of his looks and speech.11 What we are
( οιο εσμεν). Rather, "what sort" ( οιο), not ο (what) nor ο (who). Literary plural. Hοιος is qualitative just as τοιουτο (such). Paul's quality in his letters when absent ( αποντες) and in his deeds when present ( παροντες) is precisely the same.12 To number or compare ourselves
( ενκρινα η συνκρινα). Paronomasia here, play on the two words. Ενκρινα 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 συνκρινα (first aorist active infinitive of συνκρινω, 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 ( εν εαυτοις εαυτους μετρουντες). 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 ( συνκρινοντες εαυτους εαυτοις). Associate instrumental case εαυτοις after συνκρινοντες (verb just explained). Paul is not keen to fall into the trap set for him.Are without understanding ( ου συνιασιν). The regular form for present active indicative third plural of συνιημ, to comprehend, to grasp. Some MSS. have the late form συνιουσιν (omega form συνιω). 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. Mar 8:17.13 Beyond our measure
( εις τα αμετρα). "Into the unmeasured things," "the illimitable." Old word, here only in N.T.Of the province ( του κανονος). Old word ( καννα 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 2Co 10:15; 2Co 10:16) and Gal 6:16 (rule to walk by).To reach even unto you ( εφικεσθα αχρ κα υμων). Second aorist middle infinitive of εφικνεομα, old verb, only here and verse 2Co 10:14 in N.T. Paul's measuring-rod extends to Corinth.14 We stretch not ourselves overmuch
( ου υπερεκτεινομεν εαυτους). 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 ( αχρ κα υμων εφθασαμεν). First aorist active indicative of φθανω, to come before, to precede, the original idea which is retained in Mat 12:28 (Luk 11:20) and may be so here. If so, it means "We were the first to come to you" (which is true, Act 18:1-18).15 In other men's labours
( εν αλλοτριοις κοποις). Αλλοτριος means belonging to another as in Luk 16:12. Paul founded the church in Corinth.As your faith groweth ( αυξανομενης της πιστεως). Genitive absolute of the present passive participle of αυξανω, to grow.We shall be magnified ( μεγαλυνθηνα). First aorist passive infinitive of μεγαλυνω, old verb (Luk 1:46) to make great (cf. Phi 1:20 of Christ). Indirect discourse after ελπιδα (hope) with the construction of ελπιζω, to hope.16 Even unto the parts beyond you
( εις τα υπερεκεινα υμων). Compound adverb ( υπερ, εκεινα, beyond those places) used as preposition. Found only here and in ecclesiastical writers.Things ready to our hand ( τα ετοιμα). He had a plenty besides that he could use.17 Paul quotes Pro 27:2.
18 Is approved
( δοκιμος). Accepted (from δεχομα) by the Lord. The Lord accepts his own recommendation ( συνιστησιν, see on 2Co 3:1).1 Would that ye could bear with me
( οφελον ανειχεσθε μου). Koine way of expressing a wish about the present, οφελον (as a conjunction, really second aorist active indicative of οφειλω without augment) and the imperfect indicative instead of ειθε or ε γαρ (Robertson, Grammar, p. 1003). Cf. Rev 3:15. See Gal 5:12 for future indicative with οφελον and 1Co 4:8 for aorist. Μου is ablative case after ανειχεσθε (direct middle, hold yourselves back from me). There is a touch of irony here.Bear with me ( ανεχεσθε μου). Either imperative middle or present middle indicative (ye do bear with me). Same form.In a little foolishness ( μικρον τ αφροσυνης). Accusative of general reference ( μικρον τ). "Some little foolishness" (from αφρων, foolish). Old word only in this chapter in N.T.2 With a godly jealousy
( θεου ζηλω). Instrumental case of ζηλος. With a jealousy of God.I espoused ( ηρμοσαμην). First aorist middle indicative of αρμοζω, old verb to join, to fit together (from αρμος, 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.3 The serpent beguiled Eve
( ο οφις εξηπατησεν Hευαν). Paul's only mention of the serpent in Eden. The compound εξαπαταω means to deceive completely.Lest by any means ( μη πως). Common conjunction after verbs of fearing.Corrupted ( φθαρη). Second aorist passive subjunctive with μη πως of φθειρω, to corrupt.4 Another Jesus
( αλλον Ιησουν). Not necessarily a different Jesus, but any other "Jesus" is a rival and so wrong. That would deny the identity.A different spirit ( πνευμα ετερον). This is the obvious meaning of ετερον in distinction from αλλον as seen in Act 4:12; Gal 1:6. But this distinction in nature or kind is not always to be insisted on.A different gospel ( ευαγγελιον ετερον). Similar use of ετερον.Ye do well to bear with him ( καλως ανεχεσθε). Ironical turn again. "Well do you hold yourselves back from him" (the coming one, whoever he is). Some MSS. have the imperfect ανειχεσθε (did bear with).5 That I am not a whit behind the very chiefest apostles
( μηδεν υστερηκενα των υπερλιαν αποστολων). Perfect active infinitive of υστερεω, old verb to fall short with the ablative case. The rare compound adverb υπερλιαν (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 2Co 12:11. He is not referring to the pillar-apostles of Gal 2:9.6 Rude in speech
( ιδιωτης τω λογω). Locative case with ιδιωτης for which word see on Act 4:13; 1Co 14:16; 1Co 14:23; 1Co 14:24. The Greeks regarded a man as ιδιωτης who just attended to his own affairs ( τα ιδια) and took no part in public life. Paul admits that he is not a professional orator (cf. 2Co 10:10), but denies that he is unskilled in knowledge ( αλλ' ου τη γνωσε).Among all men ( εν πασιν). He has made his mastery of the things of Christ plain among all men. He knew his subject.7 In abasing myself
( εμαυτον ταπεινων). Humbling myself by making tents for a living while preaching in Corinth. He is ironical still about "doing a sin" ( αμαρτιαν εποιησα).For nought ( δωρεαν). 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."8 I robbed
( εσυλησα). 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 ( λαβων οψωνιον). For οψωνιον see on 1Co 9:7; Rom 6:17. He got his "rations" from other churches, not from Corinth while there.9 I was not a burden to any man
( ου κατεναρκησα ουθενος). First aorist active indicative of καταναρκαω. 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. Ναρκαω means to become numb, torpid, and so a burden. It is only here and 2Co 12:13. Paul "did not benumb the Corinthians by his demand for pecuniary aid" (Vincent).From being burdensome ( αβαρη). Old adjective, free from weight or light ( α privative and βαρος, weight) . See on 1Th 2:9 for same idea. Paul kept himself independent.10 No man shall stop me of this glorying
( η καυχησις αυτη ου φραγησετα εις εμε). More exactly, "This glorying shall not be fenced in as regards me." Second future passive of φρασσω, to fence in, to stop, to block in. Old verb, only here in N.T.In the regions of Achaia ( εν τοις κλιμασιν της Αχαιας). Κλιμα from κλινω, to incline, is Koine word for declivity slope, region (our climate). See chapter 2Co 11:1 for Paul's boast about preaching the gospel without cost to them.11 God knoweth
( ο θεος οιδεν). Whether they do or not. He knows that God understands his motives.12 That I may cut off occasion
( ινα εκκοψω την αφορμην). Purpose clause with ινα and first aorist active subjunctive of εκκοπτω, old verb to cut out or off (Mat 3:10; Mat 5:30). See 2Co 5:12 for αφορμην.From them which desire an occasion ( των θελοντων αφορμην). Ablative case after εκκοψω. There are always some hunting for occasions to start something against preachers.They may be found ( ευρεθωσιν). First aorist passive subjunctive of ευρισκω, to find with final conjunction ινα.13 False apostles
( ψευδαποστολο). From ψευδης, false, and αποστολος. Paul apparently made this word (cf. Rev 2:2). In verse 2Co 11:26 we have ψευδαδελφος, a word of like formation (Gal 2:4). See also ψευδοχριστο and ψευδοπροφητα in Mar 13:22.Deceitful ( δολιο). Old word from δολος (lure, snare), only here in N.T. (cf. Rom 16:18).Fashioning themselves ( μετασχηματιζομενο). Present middle (direct) participle of the old verb μετασχηματιζω 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 2Co 11:13; 2Co 11:14; 2Co 11:15.14 An angel of light
( αγγελον φωτος). 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. 2Co 2:11; Gal 1:8. This terrible portrayal reveals the depth of Paul's feelings about the conduct of the Judaizing leaders in Corinth. In Gal 2:4 he terms those in Jerusalem "false brethren."15 As ministers of righteousness
( ως διακονο δικαιοσυνης). 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.16 Let no man think me foolish
( μη τις με δοξη αφρονα εινα). Usual construction in a negative prohibition with μη and the aorist subjunctive δοξη (Robertson, Grammar, p. 933).But if ye do ( ε δε μη γε). Literally, "But if not at least (or otherwise)," that is, If you do think me foolish.Yet as foolish ( καν ως αφρονα). "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).17 Not after the Lord
( ου κατα Κυριον). Not after the example of the Lord. He had appealed to the example of Christ in 2Co 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.18 After the flesh
( κατα σαρκα). It is κατα σαρκα not κατα Κυριον.I also ( καγω). But he knows that it is a bit of foolishness and not like Christ.19 Gladly
( ηδεως). Irony again. Cf. καλος in 2Co 11:4 (Mar 7:9). So as to φρονιμο οντες (being wise).20 For ye bear with a man
( ανεχεσθε γαρ). " 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.21 By way of disparagement
( κατα ατιμιαν). Intense irony. Cf. 2Co 6:8.As though ( ως οτ). 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 ( τολμω καγω). Real courage. Cf. 2Co 10:2; 2Co 10:12.22 So am I
( καγω). This is his triumphant refrain with each challenge.23 As one beside himself
( παραφρονων). Present active participle of παραφρονεω. Old verb from παραφρων ( παρα, φρην), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit.I more ( υπερ εγω). This adverbial use of υπερ appears in ancient Greek (Euripides). It has no effect on εγω, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles."More abundant ( περισσοτερως). See on 2Co 7:15. No verbs with these clauses, but they are clear.In prisons ( εν φυλακαις). Plural also in 2Co 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 ( υπερβαλλοντως). Old adverb from the participle υπερβαλλοντων ( υπερβαλλω, to hurl beyond). Here only in N.T.In deaths oft ( εν θανατοις πολλακις). He had nearly lost his life, as we know, many times (2Co 1:9; 2Co 4:11).24 Five times received I forty stripes save one
( πεντακις τεσσερακοντα παρα μιαν ελαβον). The Acts and the Epistles are silent about these Jewish floggings (Mat 27:36). See on Luk 12:47 for omission of πληγας (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deu 25:1-3). Cf. Josephus (Ant. IV. 8, 1, 21).25 Thrice was I beaten with rods
( τρις ερραβδισθην). Roman (Gentile) punishment. It was forbidden to Roman citizens by the Lex Porcia, but Paul endured it in Philippi (Act 16:23; Act 16:37), the only one of the three named in Acts. First aorist passive of ραβδιζω, from ραβδος, rod, Koine word, in N.T. only here and Act 16:22 which see.Once was I stoned ( απαξ ελιθασθην). Once for all απαξ means. At Lystra (Act 14:5-19). On λιθαζω Koine verb from λιθος, see on Act 5:26.Thrice I suffered shipwreck ( τρις εναυαγησα). First aorist active of ναυαγεω, from ναυαγος, shipwrecked ( ναυς, ship, αγνυμ, to break). Old and common verb, in N.T. only here and 1Ti 1:19. We know nothing of these. The one told in 2Co 11:27 was much later. What a pity that we have no data for all these varied experiences of Paul.Night and day ( νυχθημερον) Rare word. Papyri give νυκτημαρ with the same idea (night-day).Have I been in the deep ( εν τω βυθω πεποιηκα). Vivid dramatic perfect active indicative of ποιεω, "I have done a night and day in the deep." The memory of it survives like a nightmare. Βυθος 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.26 In journeyings
( οδοιποριαις). Locative case of old word, only here in N.T. and Joh 4:6, from οδοιπορος, wayfarer.In perils ( κινδυνοις). Locative case of κινδυνος, old word for danger or peril. In N.T. only this verse and Rom 8:35. The repetition here is very effective without the preposition εν (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 ληιστων, not κλεπτων, thieves, brigands or bandits on which see Mat 26:55). The Jewish perils ( εκ γενους, from my race) can be illustrated in Act 9:23; Act 9:29; Act 13:50; Act 14:5; Act 17:5; Act 17:13; Act 18:12; Act 23:12; Act 24:27, and they were all perils in the city also. Perils from the Gentiles ( εξ εθνων) we know in Philippi (Act 16:20) and in Ephesus (Act 19:23). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways.Among false brethren ( εν ψευδαδελφοις). Chapters 2Co 11:2; 2Co 11:11 throw a lurid light on this aspect of the subject.27 In labour and travail
( κοπω κα μοχθω). 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 6:4.In cold ( εν ψυχε). Old word from ψυχω, to cool by blowing. See Act 28:2. See the picture of the aged Paul later in the Roman dungeon (2Ti 4:9-18).28 Besides those things that are without
( χωρις των παρεκτος). 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 ( η επιστασις μο η καθ' ημεραν). For this vivid word επιστασις see Act 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 ( η μεριμνα πασων των εκκλησιων). Objective genitive after μεριμνα (distractions in different directions, from μεριζω) for which word see on Mat 13:22. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.29 I burn
( πυρουμα). Present passive indicative of πυροω, old verb to inflame (from πυρ, fire). When a brother stumbles, Paul is set on fire with grief.30 The things that concern my weakness
( τα της ασθενειας μου). Like the list above.31 I am not lying
( ου ψευδομα). The list seems so absurd and foolish that Paul takes solemn oath about it (cf. 2Co 1:23). For the doxology see Rom 1:25; Rom 9:5.32 The governor under Aretas
( ο εθναρχης Hαρετα). 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 ( εφρουρε). Imperfect active of φρουρεω, old verb (from φρουρος, a guard) to guard by posting sentries. In Act 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 ( πιασα). Doric first aorist active infinitive of πιεζω (Luk 6:38) for which see on Act 3:7.33 Through a window
( δια θυριδος). For this late word see on Act 20:9, the only N.T. example.Was I let down ( εχαλασθην). First aorist passive of χαλαω, the very word used by Luke in Act 9:25.In a basket ( εν σαργανη). Old word for rope basket whereas Luke (Act 9:25) has εν σφυριδ (the word for the feeding of the 4,000 while κοφινος 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.1 I must needs glory
( καυχασθα δε). This is the reading of B L Latin Syriac, but Aleph D Bohairic have δε while K M read δη. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient ( ου συμφερον).Visions ( οπτασιας). Late word from οπταζω. See on Luk 1:22; Act 26:19.Revelations of the Lord ( αποκαλυψεις Κυριου). Unveilings (from αποκαλυπτω as in Rev 1:1). See on 2Th 1:7; 1Co 1:7; 1Co 14:26. Paul had both repeated visions of Christ (Act 9:3; Act 16:9; Act 18:9; Act 22:17; Act 27:23) and revelations. He claimed to speak by direct revelation (1Co 11:23; 1Co 15:3; Gal 1:12; Eph 3:3, etc.).2 I know a man
( οιδα ανθρωπον). 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 ( προ ετων δεκατεσσαρων). Idiomatic way of putting it, the preposition προ (before) before the date (Robertson, Grammar, p. 621f.) as in field*\fldinst HYPERLINK "tw://bible.*?id=43.12.1" Joh 12:1. The date was probably while Paul was at Tarsus (Act 9:30; Act 11:25). We have no details of that period. Caught up ( αÏÏαγενÏα). Second aorist passive participle of αÏÏαζÏ, to seize (see on Mat 11:12). Even to the third heaven ( εÏÏ ÏÏιÏÎ¿Ï Î¿Ï ÏÎ±Î½Î¿Ï ). 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).3 I do not know
( ουκ οιδα). Paul declines to pass on his precise condition in this trance. We had best leave it as he has told it.4 Into Paradise
( εις παραδεισον). See on Luk 23:43 for this interesting word. Paul apparently uses paradise as the equivalent of the third heaven in verse 2Co 12:2. 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 ( αρρητα ρηματα). Old verbal adjective ( α privative, ρητος from ρεω), only here in N.T.Not lawful ( ουκ εξον). Copula εστιν omitted. Hence Paul doesnot give these words.5 But on mine own behalf
( υπερ δε εμαυτου). 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 (2Co 11:30).6 I shall not be foolish
( ουκ εσομα αφρων). Apparent contradiction to 2Co 11:1; 2Co 11:16. But he is here speaking of the Paul "caught up" in case he should tell the things heard (condition of the third class, εαν and first aorist subjunctive θελησω).Of me ( εις εμε). To my credit, almost like dative (cf. εν εμο in 1Co 14:11).7 By reason of the exceeding greatness
( τη υπερβολη). Instrumental case, "by the excess."That I should not be exalted overmuch ( ινα μη υπεραιρωμα). Present passive subjunctive in final clause of υπεραιρω, 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 ( σκολοπς τη σαρκ). 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 τη σαρκ 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 ( αγγελος Σατανα). Angel of Satan, the affliction personified.Buffet ( κολαφιζη). See on Mat 26:67; 1Co 4:11 for this late and rare word from κολαφος, 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.8 Concerning this thing
( υπερ τουτου). More likely, "concerning this messenger of Satan."That it might depart from me ( ινα αποστη αφ' εμου). Second aorist active (intransitive) subjunctive of αφιστημ in final clause, "that he stand off from me for good."9 He hath said
( ειρηκεν). 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 ( αρκε). Old word of rich meaning, perhaps kin to Latin arceo, to ward off against danger. Christ's grace suffices and abides.Is perfected ( τελειτα). Present passive indicative of τελεω, to finish. It is linear in idea. Power is continually increased as the weakness grows. See Phi 4:13 for this same noble conception. The human weakness opens the way for more of Christ's power and grace.Most gladly rather ( ηδιστα μαλλον). Two adverbs, one superlative ( ηδιστα), one comparative ( μαλλον). "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 (Rom 5:2; 2Ti 4:6-8).May rest upon me ( επισκηνωση επ' εμε). Late and rare verb in first aorist active subjunctive with ινα (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. Luk 9:34), the power ( δυναμις) of the Lord Jesus.10 Wherefore I take pleasure
( διο ευδοκω). For this noble word see on Mat 3:17; 2Co 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phi 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" ( υπερ Χριστου).For when ( οταν γαρ). "For whenever," indefinite time.Then I am strong ( τοτε δυνατος ειμ). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.11 I am become foolish
( γεγονα αφρων). Perfect active indicative of γινομα. In spite of what he said in verse 2Co 12:6 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 2Co 11:1; 2Co 11:16. He has been swept on by the memory of the ecstasy.For I ought to have been commended by you ( εγω γαρ ωφειλον υφ' υμων συνιστασθα). Explanation of "ye compelled me." Imperfect active ωφειλον of οφειλω, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But συνιστασθα 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 (2Co 11:5), that he is no whit behind "the super-extra apostles" (the Judaizers), "though I am nothing" ( ε κα ουδεν ειμ). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. 1Co 15:9; 1Ti 1:15).12 Of an apostle
( του αποστολου). "Of the apostle" (definite article). Note the three words here for miracles wrought by Paul ( σημεια, signs, τερατα, wonders, δυναμεις, powers or miracles) as in Heb 2:4.13 Wherein ye were made inferior
( ο ησσωθητε). First aorist passive indicative of ησσοομα, the text of Aleph B D instead of the usual ηττηθητε from the common ητταομα to be inferior or less from the comparative ηττων. See ησσων in verse 2Co 12:15. Hο is the neuter accusative with the passive verb (Robertson, Grammar, p. 479).Forgive me this wrong ( χαρισασθε μο την αδικιαν ταυτην). Consummate irony to the stingy element in this church (cf. 2Co 11:9).14 Third time I am ready to come
( τριτον τουτο ετοιμως εχω). Had he been already twice or only once? He had changed his plans once when he did not go (2Co 1:15). He will not change his plans now. This looks as if he had only been once (that in 2Co 12:18). Note the third use of καταναρκαω (2Co 11:9; 2Co 12:13; 2Co 12:14). 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 ( ου τα υμων, αλλα υμας). The motto of every real preacher.To lay up ( θησαυριζειν). For this use of the verb see 1Co 16:2 (Mat 6:19-21; Jas 5:3).15 I will most gladly spend and be spent
( ηδιστα δαπανησω κα εκδαπανηθησομα). Both future active of old verb δαπαναω (Mar 5:26) to spend money, time, energy, strength and the future passive of εκδαπαναω, late compound to spend utterly, to spend out, ( εκ-), to spend wholly. Only here in N.T.16 I did not myself burden you
( εγω ου κατεβαρησα υμας). First aorist active of late verb καταβαρεω, to press a burden down on one. Only here in N.T.Crafty ( πανουργος). Old word from παν, all, and εργο, 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 ( δολω). Instrumental case of δολος, 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.17 Did I take advantage
( επλεονεκτησα). Paul goes right to the point without hedging. For this verb from πλεον and εχω, to have more, see on 2Co 2:11; 2Co 7:2.By any one of them ( τινα--δι' αυτου). An anacoluthon for τινα is left in the accusative without a verb and δι' αυτου takes up the idea, "as to any one by him."Whom ( ων). The genitive relative is attracted from the accusative ους into the case of the unexpressed antecedent τουτον). Μη expects the negative answer as does μητ in 2Co 12:18.18 The brother
( τον αδελφον). Probably the brother of Titus (cf. 2Co 8:18).Did Titus take advantage of you? ( μητ επλεονεκτησεν υμας Τιτοσ?). That puts the issue squarely.By the same Spirit ( τω αυτω πνευματ). 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" ( τοις αυτοις ιχνεσιν) is in locative case.19 Ye think all this time
( παλα δοκειτε). Progressive present indicative, "for a long time ye have been thinking."We are excusing ourselves ( απολογουμεθα). He is not just apologizing, but is in deadly earnest, as they will find out when he comes.20 Lest by any means, when I come, I should find you not such as I would
( μη πως ελθων ουχ οιους θελω ευρω υμας). An idiomatic construction after the verb of fearing ( φοβουμα) with μη πως as the conjunction and with ουχ as the negative of the verb ευρω (second aorist active subjunctive of ευρισκω), μη the conjunction, ουχ the negative. See Robertson, Grammar, p. 995.And I be found ( καγω ευρεθω). Same construction with first aorist passive subjunctive.Such as ye would not ( οιον ου θελετε). Neat change in voice just before and position of the negative here.Lest by any means ( μη πως). 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 ( καταλαλια). Late and rare word. In N.T. only here and 1Pe 2:1. If it only existed nowhere else!Whisperings ( ψιθυρισμο). Late word from ψιθυριζω, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecc 10:11). Only here in N.T.Swellings ( φυσιωσεις). From φυσιοω, 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 ( ακαταστασια). See on 2Co 6:5.21 When I come again
( παλιν ελθοντος μου). Genitive absolute. Paul assumes it as true.Lest my God humble me ( μη ταπεινωση με ο θεος μου). Negative final clause ( μη and first aorist active subjunctive), going back to φοβουμα in 2Co 12:20. 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 ( των προημαρτηκοτων). Genitive plural of the articular perfect active participle of προαμαρτανω to emphasize continuance of their sinful state as opposed to μη μετανοησαντων (did not repent) in the aorist tense.1 The third time I am coming
( τριτον ερχομα). Either the third that he had planned to come or that he had been twice. The warning is made by quoting Deu 19:15.2 As when I was present the second time
( ως παρων το δευτερον). This translation assumes the second visit as already made. It is a natural way to take the Greek ως παρων. But ως with παρων 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 2Co 1:15-23.If I come again ( εαν ελθω εις το παλιν). Condition of third class. The use of παλιν of itself suits the idea that Paul had not yet made the second visit as it means simply "again" or "back," but in Mat 26:44 we find παλιν εκ τριτου (again a third time) and so it is not decisive.3 A proof of Christ
( δοκιμην του Χριστου). He will give it to them. "I will not spare." He will show that Christ speaks "in me" ( εν εμο).4 But we shall live with him through the power of God
( αλλα ζησομεν συν αυτω εκ δυναμεως θεου). So real is Paul's sense of his union with Christ.5 Unless indeed ye be reprobate
( ε μητ αδοκιμο εστε). Paul challenged his opposers in Corinth to try ( πειραζετε) themselves, to test ( δοκιμαζετε) themselves, whether they were "in the faith" ( εν τη πιστε), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" ( αδοκιμο, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, 1Co 9:27).6 That ye shall know
( οτ επιγνωσεσθε). Such a testing of themselves will give them full knowledge that Paul is notreprobate ( αδοκιμος). The best way for vacillating Christians to stop it is to draw close to Christ.7 Though we be as reprobate
( ημεις δε ως αδοκιμο ωμεν). Literally, "And that" ( ινα δε). Paul wishes them to do no wrong ( κακον μηδεν). He has no desire to exercise his apostolic authority and "appear approved" ( δοκιμο φανωμεν, second aorist passive subjunctive of φαινω). He had far rather see them do "the noble thing" ( το καλον) even if it should make him appear disapproved after all that he has said.8 Against the truth
( κατα της αληθειας). He means in the long run. We can hinder and hold down the truth by evil deeds (Rom 1:18), but in the end the truth wins.9 For we rejoice
( χαιρομεν γαρ). 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 ( υμων καταρτισιν). Late word from καταρτιζω, to fit, to equip (see verb in verse 2Co 13:11). In Plutarch, only here in N.T.10 That I may not when present deal sharply
( ινα παρων αποτομως χρησωμα). Late adverb from αποτομος, curt, cut off. In N.T. only here and Tit 1:13.12 With a holy kiss
( εν αγιω φιληματ). 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 The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all
( η χαρις του Κυριου Ιησου Χριστου κα η αγαπη του θεου κα η κοινωνια του αγιου πνευματος μετα παντων υμων). 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 Rom 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Act 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.