THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia ( 1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general ( 2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently ( 2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem ( 2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers.
The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].
The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect ( 2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches ( 2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 ( Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.
Macedonia was THE PLACE from which it was written ( 2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life ( 2Co 1:8, 9), whether the reference be [PALEY] to the tumult at Ephesus ( Ac 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded ( 2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here ( 2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit ( 2Co 8:6).
The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to ( 2Co 4:7; 5:1-4; 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories ( 1Co 15:12, 32-36). These were the "fightings without," and "fears within" ( 2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them ( 2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" ( 2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself ( 2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul ( 1Co 2:3); and his rhetoric with the apostle's plain and unadorned style ( 2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only ( 1Co 1:2), but to all the churches also in Achaia ( 2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus ( 2Co 8:18, 19, 22).
2Co 1:1-24. THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED.
1. Timothy our brother--When writing to Timothy
himself, he calls him "my son" (
1Ti 1:18). Writing of him, "brother,"
and "my beloved son" (
1Co 4:17). He had been sent before to Macedonia, and
had met Paul at Philippi, when the apostle passed over from
Troas to Macedonia (compare
2Co 2:12, 13; see on 1Co
16:10, 11).
in all Achaia--comprising Hellas and
the Peloponnese. The Gentiles themselves, and Annæus
Gallio, the proconsul (
Ac 18:12-16), strongly testified their disapproval of
the accusation brought by the Jews against Paul. Hence, the
apostle was enabled to labor in the whole province of
Achaia with such success as to establish several churches
there (
1Th 1:8; 2Th 1:4), where, writing from Corinth, he
speaks of the "churches," namely, not only the
Corinthian, but others also--Athens, Cenchrea, and,
perhaps, Sicyon, Argos, &c. He addresses "the
Church in Corinth," directly, and all "the
saints" in the province, indirectly. In
Ga 1:2 all the "churches" are
addressed directly in the same circular Epistle.
Hence, here he does not say, all the churches, but
"all the saints."
3. This thanksgiving for his late deliverance forms a
suitable introduction for conciliating their favorable
reception of his reasons for not having fulfilled his
promise of visiting them (
2Co 1:15-24).
Father of mercies--that is, the SOURCE
of all mercies (compare
Jas 1:17; Ro 12:1).
comfort--which flows from His
"mercies" experienced. Like a true man of faith,
he mentions "mercies" and "comfort,"
before he proceeds to speak of afflictions (
2Co 1:4-6). The "tribulation" of believers is
not inconsistent with God's mercy, and does not beget
in them suspicion of it; nay, in the end they feel that He
is "the God of ALL comfort," that is, who imparts
the only true and perfect comfort in every
instance (
Ps 146:3, 5, 8; Jas 5:11).
4. us--idiomatic for me (
1Th 2:18).
that we may . . . comfort
them which are in any trouble--Translate, as the
Greek is the same as before, "tribulation."
The apostle lived, not to himself, but to the Church; so,
whatever graces God conferred on him, he considered granted
not for himself alone, but that he might have the greater
ability to help others [CALVIN]. So participation in all
the afflictions of man peculiarly qualified Jesus to be
man's comforter in all his various afflictions (
Isa 50:4-6; Heb 4:15).
5. sufferings--standing in contrast with
"salvation" (
2Co 1:6); as "tribulation" (distress of
mind), with comfort or
"consolation."
of Christ--Compare
Col 1:24. The sufferings endured, whether by
Himself, or by His Church, with which He considers Himself
identified (
Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21). Christ calls His
people's sufferings His own suffering: (1) because of
the sympathy and mystical union between Him and us (
Ro 8:17; 1Co 4:10); (2) They are borne for His sake;
(3) They tend to His glory (
Eph 4:1; 1Pe 4:14, 16).
abound in us--Greek,
"abound unto us." The order of the
Greek following words is more forcible than in
English Version, "Even so through Christ aboundeth
also our comfort." The sufferings (plural) are
many; but the consolation (though singular) swallows
up them all. Comfort preponderates in this Epistle above
that in the first Epistle, as now by the effect of the
latter most of the Corinthians had been much impressed.
6. we . . . afflicted . . . for your
consolation--exemplifying the communion of saints. Their
hearts were, so to speak, mirrors reflecting the likenesses
of each other (
Php 2:26, 27) [BENGEL]. Alike the afflictions and the
consolations of the apostle tend, as in him so in them, as
having communion with him, to their consolation (
2Co 1:4; 4:15). The Greek for
"afflicted" is the same as before, and ought to
be translated, "Whether we be in
tribulation."
which is effectual--literally,
"worketh effectually."
in the enduring, &c.--that is, in
enabling you to endure "the same sufferings which we
also suffer." Here follows, in the oldest manuscripts
(not as English Version in the beginning of
2Co 1:7), the clause, "And our hope is steadfast
on your behalf."
7. so shall ye be--rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
8, 9. Referring to the imminent risk of life which he ran
in Ephesus (
Ac 19:23-41) when the whole multitude were wrought up
to fury by Demetrius, on the plea of Paul and his
associates having assailed the religion of Diana of
Ephesus. The words (
2Co 1:9), "we had the sentence of death in
ourselves," mean, that he looked upon himself as a
man condemned to die [P ALEY]. ALFORD thinks the danger
at Ephesus was comparatively so slight that it cannot be
supposed to be the subject of reference here, without
exposing the apostle to a charge of cowardice, very unlike
his fearless character; hence, he supposes Paul refers to
some deadly sickness which he had suffered under (
2Co 1:9, 10). But there is little doubt that, had Paul
been found by the mob in the excitement, he would have been
torn in pieces; and probably, besides what Luke in Acts
records, there were other dangers of an equally distressing
kind, such as, "lyings in wait of the Jews" (
Ac 20:19), his ceaseless foes. They, doubtless, had
incited the multitude at Ephesus (
Ac 19:9), and were the chief of the "many
adversaries" and "[wild] beasts," which he
had to fight with there (
1Co 15:32; 16:9). His weak state of health at the time
combined with all this to make him regard himself as all
but dead (
2Co 11:29; 12:10). What makes my supposition probable
is, that the very cause of his not having visited Corinth
directly as he had intended, and for which he proceeds to
apologize (
2Co 1:15-23), was, that there might be time to see
whether the evils arising there not only from Greek, but
from Jewish disturbers of the Church (
2Co 11:29), would be checked by his first Epistle;
there not being fully so was what entailed on him the need
of writing this second Epistle. His not specifying this
here expressly is just what we might expect in the
outset of this letter; towards the close, when he had won
their favorable hearing by a kindly and firm tone, he gives
a more distinct reference to Jewish agitators (
2Co 11:22).
above strength--that is, ordinary,
natural powers of endurance.
despaired--as far as human help or
hope from man was concerned. But in respect to help from
God we were "not in despair" (
2Co 4:8).
9. But--"Yea."
in God which raiseth the dead--We had
so given up all thoughts of life, that our only hope was
fixed on the coming resurrection; so in
1Co 15:32 his hope of the resurrection was what buoyed
him up in contending with foes, savage as wild beasts. Here
he touches only on the doctrine of the resurrection, taking
it for granted that its truth is admitted by the
Corinthians, and urging its bearing on their practice.
10. doth deliver--The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
11. helping together by prayer for us--rather,
"helping together on our behalf by your
supplication"; the words "for us" in the
Greek following "helping together," not
"prayer."
that for the gift, &c.--literally,
"That on the part of many persons the gift (literally,
'gift of grace'; the mercy) bestowed upon us
by means of (that is, through the prayers of) many may be
offered thanks for (may have thanks offered for it) on our
behalf."
12. For--reason why he may confidently look for their
prayers for him.
our rejoicing--Greek, "our
glorying." Not that he glories in the testimony of his
conscience, as something to boast of; nay, this
testimony is itself the thing in which his glorying
consists.
in simplicity--Most of the oldest
manuscripts read, "in holiness." English
Version reading is perhaps a gloss from
Eph 6:5 [ALFORD]. Some of the oldest manuscripts and
versions, however, support it.
godly sincerity--literally,
"sincerity of God"; that is, sincerity as in the
presence of God (
1Co 5:8). We glory in this in spite of all our
adversities. Sincerity in Greek implies the
non-admixture of any foreign element. He had no sinister or
selfish aims (as some insinuated) in failing to visit them
as he had promised: such aims belonged to his adversaries,
not to him (
2Co 2:17). "Fleshly wisdom" suggests tortuous
and insincere courses; but the "grace of God,"
which influenced him by God's gifts (
Ro 12:3; 15:15), suggests holy straightforwardness and
sincere faithfulness to promises (
2Co 1:17-20), even as God is faithful to His promises.
The prudence which subserves selfish interests, or employs
unchristian means, or relies on human means more than on
the Divine Spirit, is "fleshly wisdom."
in the world--even in relation to the
world at large, which is full of disingenuousness.
more abundantly to you-ward-- (
2Co 2:4). His greater love to them would lead him to
manifest, especially to them, proofs of his sincerity,
which his less close connection with the world did
not admit of his exhibiting towards it.
13. We write none other things (in this Epistle) than what
ye read (in my former Epistle [BENGEL]; present,
because the Epistle continued still to be read in
the Church as an apostolic rule). CONYBEARE and HOWSON
think Paul had been suspected of writing privately to some
individuals in the Church in a different strain from that
of his public letters; and translates, "I write
nothing else to you but what ye read openly (the
Greek meaning, 'ye read aloud,' namely,
when Paul's Epistles were publicly read in the
congregation,
1Th 5:27); yea, and what you acknowledge
inwardly."
or acknowledge--Greek, "or
even acknowledge." The Greek for
"read" and for "acknowledge" are words
kindred in sound and root. I would translate, "None
other things than what ye know by reading (by comparing my
former Epistle with my present Epistle), or even know as a
matter of fact (namely, the consistency of my acts with my
words)."
even to the end--of my life. Not
excluding reference to the day of the Lord (end of
2Co 1:14; 1Co 4:5).
14. in part--In contrast to "even to the end":
the testimony of his life was not yet completed
[THEOPHYLACT and BENGEL]. Rather, "in part," that
is, some of you, not all [GROTIUS, ALFORD]. So in
2Co 2:5; Ro 11:25. The majority at Corinth had shown a
willing compliance with Paul's directions in the first
Epistle: but some were still refractory. Hence arises the
difference of tone in different parts of this Epistle. See
Introduction.
your rejoicing--your subject of
glorying or boast. "Are" (not merely
shall be) implies the present recognition of one
another as a subject of mutual glorying: that
glorying being about to be realized in its fulness
"in the day (of the coming) of the Lord Jesus."
15. in this confidence--of my character for sincerity being
"acknowledged" by you (
2Co 1:12-14).
was minded--I was intending.
before--"to come unto you
before" visiting Macedonia (where he now was). Compare
Note, see on 1Co
16:5; also see on 1Co
4:18, which, combined with the words here, implies that
the insinuation of some at Corinth, that he would not come
at all, rested on the fact of his having thus
disappointed them. His change of intention, and
ultimate resolution of going through Macedonia first, took
place before his sending Timothy from Ephesus into
Macedonia, and therefore (
1Co 4:17) before his writing the first Epistle. Compare
Ac 19:21, 22 (the order there is "Macedonia and
Achaia," not Achaia, Macedonia);
Ac 20:1, 2.
that ye might have a second
benefit--one in going to, the other in returning from,
Macedonia. The "benefit" of his visits consisted
in the grace and spiritual gifts which he was the means of
imparting (
Ro 1:11, 12).
16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other--perhaps in the lost Epistle ( 1Co 4:18; 5:9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
17. use lightness--Was I guilty of levity? namely, by
promising more than I performed.
or . . . according to the
flesh, that with me there should be yea, yea
. . . nay, nay?--The "or" expresses a
different alternative: Did I act with levity, or (on the
other hand) do I purpose what I purpose like worldly
(fleshly) men, so that my "yea" must at all costs
be yea, and my "nay" nay [BENGEL, WINER, CALVIN],
(
Mt 14:7, 9)? The repetition of the "yea" and
"nay" hardly agrees with ALFORD'S view,
"What I purpose do I purpose according to the
changeable purposes of the fleshly (worldly) man, that
there may be with me the yea yea, and the nay nay (that is,
both affirmation and negation concerning the same
thing)?" The repetition will thus stand for the single
yea and nay, as in
Mt 5:37; Jas 5:12. But the latter passage implies that
the double "yea" here is not equivalent to the
single "yea": BENGEL'S view, therefore, seems
preferable.
18. He adds this lest they might think his DOCTRINE was
changeable like his purposes (the change in which he
admitted in
2Co 1:17, while denying that it was due to
"lightness," and at the same time implying that
not to have changed, where there was good reason,
would have been to imitate the fleshly-minded who at
all costs obstinately hold to their purpose).
true--Greek,
"faithful" (
1Co 1:9).
our word--the doctrine we
preach.
was not--The oldest manuscripts read
"is not."
yea and nay--that is, inconsistent
with itself.
19. Proof of the unchangeableness of the doctrine from the
unchangeableness of the subject of it, namely, Jesus
Christ. He is called "the Son of God" to show the
impossibility of change in One who is co-equal with God
himself (compare
1Sa 15:29; Mal 3:6).
by me . . . Silvanus and
Timotheus--The Son of God, though preached by different
preachers, was one and the same, unchangeable.
Silvanus is contracted into Silas (
Ac 15:22; compare
1Pe 5:12).
in him was yea--Greek,
"is made yea in Him"; that is, our
preaching of the Son of God is confirmed as true in Him
(that is, through Him; through the miracles
wherewith He has confirmed our preaching) [GROTIUS]; or
rather, by the witness of the Spirit which He has given (
2Co 1:21, 22) and of which miracles were only one, and
that a subordinate manifestation.
20. Rather, How many soever be the promises of God, in Him
is the "yea" ("faithfulness in His
word": contrasted with the "yea and
nay,"
2Co 1:19, that is, inconstancy as to one's
word).
and in him Amen--The oldest
manuscripts read, "Wherefore through Him is
the Amen"; that is, In Him is faithfulness
("yea") to His word, "wherefore through
Him" is the immutable verification of it
("Amen"). As "yea" is His word,
so "Amen" is His oath, which makes our
assurance of the fulfilment doubly sure. Compare "two
immutable things (namely, His word and His oath) in which
it was impossible for God to lie" (
Heb 6:18; Re 3:14). The whole range of Old Testament
and New Testament promises are secure in their fulfilment
for us in Christ.
unto the glory of God by
us--Greek, "for glory unto God by us"
(compare
2Co 4:15), that is, by our ministerial labors; by us
His promises, and His unchangeable faithfulness to them,
are proclaimed. C ONYBEARE takes the "Amen" to be
the Amen at the close of thanksgiving: but then "by
us" would have to mean what it cannot mean here,
"by us and you."
21. stablisheth us . . . in Christ--that is, in
the faith of Christ--in believing in Christ.
anointed us--As "Christ" is
the "Anointed" (which His name means), so
"He hath anointed (Greek,
"chrisas") us," ministers and
believing people alike, with the Spirit (
2Co 1:22; 1Jo 2:20, 27). Hence we become "a sweet
savor of Christ" (
2Co 2:15).
22. sealed--A seal is a token assuring the
possession of property to one; "sealed" here
answers to "stablisheth us" (
2Co 1:21; 1Co 9:2).
the earnest of the Spirit--that is,
the Spirit as the earnest (that is, money given by a
purchaser as a pledge for the full payment of the sum
promised). The Holy Spirit is given to the believer now as
a first instalment to assure him his full inheritance as a
son of God shall be his hereafter (
Eph 1:13, 14). "Sealed with that Holy
Spirit of promise which is the earnest of our
inheritance until the redemption of the purchased
possession" (
Ro 8:23). The Spirit is the pledge of the fulfilment of
"all the promises" (
2Co 1:20).
23. Moreover I--Greek, "But I (for my
part)," in contrast to GOD who hath assured us of
His promises being hereafter fulfilled certainly (
2Co 1:20-22).
call God--the all-knowing One, who
avenges wilful unfaithfulness to promises.
for a record upon my soul--As a
witness as to the secret purposes of my soul, and a
witness against it, if I lie (
Mal 3:5).
to spare you--in order not to come in
a rebuking spirit, as I should have had to come to you, if
I had come then.
I came not as yet--Greek,
"no longer"; that is, I gave up my purpose of
then visiting Corinth. He wished to give them time for
repentance, that he might not have to use severity towards
them. Hence he sent Titus before him. Compare
2Co 10:10, 11, which shows that his detractors
represented him as threatening what he had not courage to
perform (
1Co 4:18, 19).
24. Not for that--that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Ro 15:13; Php 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow ( 2Co 2:1, 2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith ( Ro 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" ( Ro 15:13). I want nothing more, not to lord it over your faith.
2Co 2:1-17. REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM.
1. with myself--in contrast to "you" (
2Co 1:23). The same antithesis between Paul and them
appears in
2Co 2:2.
not come again . . . in
heaviness--"sorrow"; implying that he had
already paid them one visit in sorrow
since his coming for the first time to Corinth. At that
visit he had warned them "he would not spare if he
should come again" (see on 2Co
13:2; compare
2Co 12:14; 13:1). See
Introduction to the first Epistle. The "in
heaviness" implies mutual pain; they grieving
him, and he them. Compare
2Co 2:2, "I make you sorry," and
2Co 2:5, "If any have caused grief (sorrow)."
In this verse he accounts for having postponed his visit,
following up
2Co 1:23.
2. For--proof that he shrinks from causing them
sorrow ("heaviness").
if I--The "I" is emphatic.
Some detractor may say that this (
2Co 2:1) is not my reason for not coming as I proposed;
since I showed no scruple in causing "heaviness,"
or sorrow, in my Epistle (the first Epistle to the
Corinthians). But I answer, If I be the one to cause
you sorrow, it is not that I have any pleasure in doing so.
Nay, my object was that he "who was made sorry by
me" (namely, the Corinthians in general,
2Co 2:3; but with tacit reference to the incestuous
person in particular) should repent, and so "make
me glad," as has actually taken place; "for
. . . who is he then that?" &c.
3. I wrote this same unto you--namely, that I would not
come to you then (
2Co 2:1), as, if I were to come then, it would have to
be "in heaviness" (causing sorrow both to
him and them, owing to their impenitent state). He refers
to the first Epistle (compare
1Co 16:7; compare
1Co 4:19, 21; 5:2-7, 13).
sorrow from them of whom I ought to
rejoice--that is, sorrow from their impenitence,
when he ought, on the contrary, to have joy from
their penitent obedience. The latter happy effect was
produced by his first Epistle, whereas the former would
have been the result, had he then visited them as he
had originally proposed.
having confidence . . . that
my joy is the joy of you all--trusting that you, too, would
feel that there was sufficient reason for the postponement,
if it interfered with our mutual joy [ALFORD]. The
communion of saints, he feels confident in them
"ALL" (his charity overlooking, for the moment
the small section of his detractors at Corinth,
1Co 13:7), will make his joy (
2Co 2:2) their joy.
4. So far from my change of purpose being due to
"lightness" (
2Co 1:17), I wrote my letter to you (
2Co 2:3) "out of much affliction (Greek,
'trouble') and anguish of heart, and with many
tears."
not that ye should be
grieved--Translate, "be made sorry," to accord
with the translation,
2Co 2:2. My ultimate and main object was, "not
that ye might be made sorry," but that through sorrow
you might be led to repentance, and so to joy, redounding
both to you and me (
2Co 2:2, 3). I made you sorry before going to you, that
when I went it might not be necessary. He is easily made
sorry, who is admonished by a friend himself weeping
[BENGEL].
that ye might know the love--of which
it is a proof to rebuke sins openly and in season [ESTIUS],
(
Ps 141:5; Pr 27:6). "Love" is the source from
which sincere reproof springs; that the Corinthians might
ultimately recognize this as his motive, was the
apostle's aim.
which I have more abundantly unto
you--who have been particularly committed to me by God (
Ac 18:10; 1Co 4:15; 9:2).
5. grief . . . grieved--Translate as before,
"sorrow . . . made sorry." The
"any" is a delicate way of referring to the
incestuous person.
not . . . me, but in
part--He has grieved me only in part (compare
2Co 1:14; Ro 11:25), that is, I am not the sole
party aggrieved; most of you, also, were
aggrieved.
that I may not overcharge--that I may
not unduly lay the weight of the charge on you all, which I
should do, if I made myself to be the sole party aggrieved.
ALFORD punctuates, "He hath not made sorry me, but in
part (that I press not too heavily; namely, on him) you
all." Thus "you all" is in contrast to
"me"; and "in part" is explained
in the parenthetical clause.
6. Sufficient--without increasing it, which would only
drive him to despair (
2Co 2:7), whereas the object of the punishment was,
"that (his) spirit might be saved" in the last
day.
to such a man--a milder designation of
the offender than if he had been named [MEYER].
Rather, it expresses estrangement from such a one
who had caused such grief to the Church, and scandal to
religion (
Ac 22:22; 1Co 5:5).
this punishment--His being
"delivered to Satan for the destruction of the
flesh"; not only excommunication, but bodily disease
(see on 1Co 5:4, 5).
inflicted of many--rather, "by
the majority" (the more part of you). Not by an
individual priest, as in the Church of Rome, nor by the
bishops and clergy alone, but by the whole body of the
Church.
7. with overmuch sorrow--Greek, "with HIS overmuch sorrow."
8. confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.
9. For--Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing ( 2Co 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [PALEY, Horæ Paulinæ]. The interchange of feeling is marked ( 2Co 2:4), "I wrote . . . that ye might know the love," &c.: here, "I did write, that I might know the proof of you."
10. Another encouragement to their taking on themselves the
responsibility of restoring the offender. They may be
assured of Paul's apostolic sanction to their doing
so.
for if I forgave anything, to whom I
forgave it--The oldest manuscripts read, "For even
what I have forgiven, if I have forgiven
anything."
for your sakes forgave I it--He
uses the past tense, as of a thing already determined on;
as in
1Co 5:3, "I have judged already"; or, as
speaking generally of forgiveness granted, or to be
granted. It is for your sakes I have forgiven, and do
forgive, that the Church (of which you are constituent
members) may suffer no hurt by the loss of a soul, and that
ye may learn leniency as well as faithfulness.
in the person of Christ--representing
Christ, and acting by His authority: answering to
1Co 5:4, "In the name of our Lord Jesus Christ
. . . my spirit, with the power of our Lord Jesus
Christ."
11. Literally, "That we may have no advantage gained
over us by Satan," namely, by letting one of our
members be lost to us through despair, we ourselves
furnishing Satan with the weapon, by our repulsive
harshness to one now penitent. The loss of a single sinner
is a common loss; therefore, in
2Co 2:10, he said, "for your sakes." Paul had
"delivered" the offender "to Satan for the
destruction of the flesh, that the Spirit might be
saved" (
1Co 5:5). Satan sought to destroy the spirit also: to
let him do so, would be to give him an advantage, and let
him overreach us.
not ignorant of his
devices--"Ignorant" and "devices" are
words akin in sound and root in Greek: we are not
without knowledge of his knowing schemes.
12. Paul expected to meet Titus at Troas, to receive the
tidings as to the effect of his first Epistle on the
Corinthian Church; but, disappointed in his expectation
there, he passed on to Macedonia, where he met him at
last (
2Co 7:5, 6, 7) The history (Acts) does not
record his passing through Troas, in going from Ephesus
to Macedonia; but it does in coming from that
country (
Ac 20:6); also, that he had disciples there (
Ac 20:7), which accords with the Epistle (
2Co 2:12, "a door was opened unto me of the
Lord"). An undesigned coincidence marking genuineness
[PALEY, Horæ Paulinæ]. Doubtless Paul
had fixed a time with Titus to meet him at Troas; and had
desired him, if detained so as not to be able to be at
Troas at that time, to proceed at once to Macedonia to
Philippi, the next station on his own journey. Hence,
though a wide door of Christian usefulness opened to him at
Troas, his eagerness to hear from Titus the tidings from
Corinth, led him not to stay longer there when the time
fixed was past, but he hastened on to Macedonia to meet him
there [BIRKS].
to preach--literally, "for
the Gospel." He had been at Troas before, but the
vision of a man from Macedonia inviting him to come over,
prevented his remaining there (
Ac 16:8-12). On his return to Asia, after the longer
visit mentioned here, he stayed seven days (
Ac 20:6).
and--that is, though Paul
would, under ordinary circumstances, have gladly stayed in
Troas.
door . . . opened
. . . of the Lord--Greek, "in
the Lord," that is, in His work, and by His gracious
Providence.
13. no rest in my spirit--rather, "no rest for
my spirit" (
Ge 8:9). As here his "spirit" had no rest; so
in
2Co 7:5, his "flesh." His "spirit"
under the Holy Spirit, hence, concluded that it was not
necessary to avail himself of the "door" of
usefulness at Troas any longer.
taking . . . leave of
them--the disciples at Troas.
14. Now--Greek, "But." Though we left
Troas disappointed in not meeting Titus there, and in
having to leave so soon so wide a door, "thanks be
unto God," we were triumphantly blessed in both the
good news of you from Titus, and in the victories of the
Gospel everywhere in our progress. The cause of triumph
cannot be restricted (as ALFORD explains) to the former;
for "always," and "in every place,"
show that the latter also is intended.
causeth us to triumph--The
Greek, is rather, as in
Col 2:15, "triumphs over us": "leadeth
us in triumph." Paul regarded himself as a signal
trophy of God's victorious power in Christ. His
Almighty Conqueror was leading him about, through all the
cities of the Greek and Roman world, as an illustrious
example of His power at once to subdue and to save. The foe
of Christ was now the servant of Christ. As to be led in
triumph by man is the most miserable, so to be led in
triumph by God is the most glorious, lot that can befall
any [TRENCH]. Our only true triumphs are God's triumphs
over us. His defeats of us are our only true victories
[ALFORD]. The image is taken from the triumphal procession
of a victorious general. The additional idea is
perhaps included, which distinguishes God's triumph
from that of a human general, that the captive is brought
into willing obedience (
2Co 10:5) to Christ, and so joins in the
triumph: God "leads him in triumph" as one
not merely triumphed over, but also as one
triumphing over God's foes with God (which last
will apply to the apostle's triumphant missionary
progress under the leading of God). So BENGEL: "Who
shows us in triumph, not [merely] as conquered, but as
the ministers of His victory. Not only the victory, but the
open 'showing' of the victory is marked: for there
follows, Who maketh manifest."
savour--retaining the image of a
triumph. As the approach of the triumphal procession was
made known by the odor of incense scattered far and
wide by the incense-bearers in the train, so God
"makes manifest by us" (His now at once triumphed
over and triumphing captives, compare
Lu 5:10, "Catch," literally, "Take
captive so as to preserve alive") the sweet savor of
the knowledge of Christ, the triumphant Conqueror (
Col 2:15), everywhere. As the triumph strikes
the eyes, so the savor the nostrils; thus every sense feels
the power of Christ's Gospel. This manifestation
(a word often recurring in his Epistles to the Corinthians,
compare
1Co 4:5) refutes the Corinthian suspicions of his
dishonestly, by reserve, hiding anything from
them (
2Co 2:17; 2Co 4:2).
15. The order is in Greek, "For (it is) of
Christ (that) we are a sweet savor unto God"; thus,
the "for" justifies his previous words (
2Co 2:14), "the savor of HIS (Christ's)
knowledge." We not only scatter the savor; but
"we are the sweet savor" itself (
So 1:3; compare
Joh 1:14, 16; Eph 5:2; 1Jo 2:27).
in them that are saved--rather,
"that are being saved . . . that are
perishing" (see on 1Co
1:18). As the light, though it blinds in darkness the
weak, is for all that still light; and honey, though it
taste bitter to the sick, is in itself still sweet; so the
Gospel is still of a sweet savor, though many perish
through unbelief [CHRYSOSTOM, Homilies, 5.467], (
2Co 4:3, 4, 6). As some of the conquered foes led in
triumph were put to death when the procession reached the
capitol, and to them the smell of the incense was the
"savor of death unto death," while to those saved
alive, it was the "savor of life," so the Gospel
was to the different classes respectively.
and in them--in the case of them.
"Those being saved" (
2Co 3:1-4:2): "Those that are perishing" (
2Co 4:3-5).
16. savour of death unto death . . . of life unto
life--an odor arising out of death (a mere
announcement of a dead Christ, and a virtually
lifeless Gospel, in which light unbelievers regard the
Gospel message), ending (as the just and natural
consequence) in death (to the unbeliever); (but to
the believer) an odor arising out of life
(that is, the announcement of a risen and living
Saviour), ending in life (to the believer) (
Mt 21:44; Lu 2:34; Joh 9:39).
who is sufficient for these
things?--namely, for diffusing aright everywhere the savor
of Christ, so diverse in its effects on believers and
unbelievers. He here prepares the way for one purpose of
his Epistle, namely, to vindicate his apostolic mission
from its detractors at Corinth, who denied his sufficiency.
The Greek order puts prominently foremost the
momentous and difficult task assigned to him, "For
these things, who is sufficient?" He answers his own
question (
2Co 3:5, 6), "Not that we are sufficient of
ourselves, but our sufficiency is of God, who hath
made us able (Greek, 'sufficient')
ministers," &c.
17. not as many-- (
2Co 11:18; Php 2:21). Rather, "the
many," namely, the false teachers of whom he
treats (tenth through twelfth chapters, especially
2Co 11:13; 1Th 2:3).
which corrupt--Greek,
"adulterating, as hucksters do wine for gain" (
2Co 4:2; Isa 1:22; 2Pe 2:3, "Make
merchandise of you").
as of sincerity . . . as of
God--as one speaking from (out of) sincerity, as from (that
is, by the command of, and so in dependence on) God.
in Christ's--as united to Him in
living membership, and doing His work (compare
2Co 12:19). The whole Gospel must be delivered
such as it is, without concession to men's corruptions,
and without selfish aims, if it is to be blessed with
success (
Ac 20:27).
2Co 3:1-18. THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION.
1. Are we beginning again to recommend ourselves (
2Co 5:12) (as some of them might say he had done in his
first Epistle; or, a reproof to "some" who had
begun doing so)!
commendation--recommendation. (Compare
2Co 10:18). The "some" refers to particular
persons of the "many" (
2Co 2:17) teachers who opposed him, and who came to
Corinth with letters of recommendation from other churches;
and when leaving that city obtained similar letters from
the Corinthians to other churches. The thirteenth canon of
the Council of Chalcedon (A.D. 451) ordained that
"clergymen coming to a city where they were unknown,
should not be allowed to officiate without letters
commendatory from their own bishop." The history (
Ac 18:27) confirms the existence of the custom here
alluded to in the Epistle: "When Apollos was disposed
to pass into Achaia [Corinth], the brethren [of
Ephesus] wrote, exhorting the disciples to receive
him." This was about two years before the Epistle,and
is probably one of the instances to which Paul
refers, as many at Corinth boasted of their being followers
of Apollos (
1Co 1:12).
2. our epistle--of recommendation.
in our hearts--not letters borne
merely in the hands. Your conversion through my
instrumentality, and your faith which is "known of all
men" by widespread report (
1Co 1:4-7), and which is written by memory and
affection on my inmost heart and is borne about wherever I
go, is my letter of recommendation (
1Co 9:2).
known and read--words akin in root,
sound, and sense (so
2Co 1:13). "Ye are known to be my converts
by general knowledge: then ye are known more
particularly by your reflecting my doctrine in your
Christian life." The handwriting is first
"known," then the Epistle is "read"
[GROTIUS] (
2Co 4:2; 1Co 14:25). There is not so powerful a sermon
in the world, as a consistent Christian life. The eye of
the world takes in more than the ear. Christians' lives
are the only religious books the world reads. I GNATIUS
[Epistle to the Ephesians, 10] writes, "Give
unbelievers the chance of believing through you. Consider
yourselves employed by God; your lives the form of language
in which He addresses them. Be mild when they are angry,
humble when they are haughty; to their blasphemy oppose
prayer without ceasing; to their inconsistency, a steadfast
adherence to your faith."
3. declared--The letter is written so legibly that it can
be "read by all men" (
2Co 3:2). Translate, "Being manifestly shown to be
an Epistle of Christ"; a letter coming manifestly from
Christ, and "ministered by us," that is, carried
about and presented by us as its (ministering) bearers to
those (the world) for whom it is intended: Christ is the
Writer and the Recommender, ye are the letter recommending
us.
written not with ink, but with the
Spirit of the living God--Paul was the ministering pen or
other instrument of writing, as well as the ministering
bearer and presenter of the letter. "Not with
ink" stands in contrast to the letters of commendation
which "some" at Corinth (
2Co 3:1) used. "Ink" is also used here to
include all outward materials for writing, such as the
Sinaitic tables of stone were. These, however, were not
written with ink, but "graven" by "the
finger of God" (
Ex 31:18; 32:16). Christ's Epistle (His believing
members converted by Paul) is better still: it is written
not merely with the finger, but with the
"Spirit of the living God"; it is
not the "ministration of death" as the law, but
of the "living Spirit" that "giveth
life" (
2Co 3:6-8).
not in--not on tables (tablets)
of stone, as the ten commandments were written (
2Co 3:7).
in fleshy tables of the heart--ALL the
best manuscripts read, "On [your] hearts [which
are] tables of flesh." Once your hearts were
spiritually what the tables of the law were physically,
tables of stone, but God has "taken away the stony
heart out of your flesh, given you a heart of flesh"
(fleshy, not fleshly, that is, carnal; hence
it is written, "out of your flesh" that
is, your carnal nature),
Eze 11:19; 36:26. Compare
2Co 3:2, "As ye are our Epistle written in our
hearts," so Christ has in the first instance made you
"His Epistle written with the Spirit in (on) your
hearts." I bear on my heart, as a testimony to all
men, that which Christ has by His Spirit written in your
heart [A LFORD]. (Compare
Pr 3:3; 7:3; Jer 31:31-34). This passage is quoted by
PALEY [Horæ Paulinæ] as illustrating one
peculiarity of Paul's style, namely, his going off
at a word into a parenthetic reflection: here it is on
the word "Epistle." So "savor,"
2Co 2:14-17.
4. And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' 2Co 3:5, 6; 2Co 2:16 --to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' 2Co 4:1), we have through Christ (not through ourselves, compare 2Co 3:18) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare Ac 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
5. The Greek is, "Not that we are (even yet
after so long experience as ministers) sufficient to think
anything OF ourselves as (coming) FROM ourselves; but our
sufficiency is (derived) FROM God."
"From" more definitely refers to the
source out of which a thing comes; "of" is
more general.
to think--Greek, to
"reason out" or "devise"; to attain
to sound preaching by our reasonings
[THEODORET]. The "we" refers here to
ministers (
2Pe 1:21).
anything--even the least. We cannot
expect too little from man, or too much from God.
6. able--rather, as the Greek is the same,
corresponding to
2Co 3:5, translate, "sufficient as
ministers" (
Eph 3:7; Col 1:23).
the new testament--"the new
covenant" as contrasted with the Old
Testament or covenant (
1Co 11:25; Ga 4:24). He reverts here again to the
contrast between the law on "tables of stone,"
and that "written by the Spirit on fleshly tables of
the heart" (
2Co 3:3).
not of the letter--joined with
"ministers"; ministers not of the mere literal
precept, in which the old law, as then understood,
consisted; "but of the Spirit," that is, the
spiritual holiness which lay under the old law, and
which the new covenant brings to light (
Mt 5:17-48) with new motives added, and a new
power of obedience imparted, namely, the Holy Spirit
(
Ro 7:6). Even in writing the letter of the New
Testament, Paul and the other sacred writers were ministers
not of the letter, but of the spirit. No piety of
spirit could exempt a man from the yoke of the letter of
each legal ordinance under the Old Testament; for God had
appointed this as the way in which He chose a devout Jew to
express his state of mind towards God. Christianity, on the
other hand, makes the spirit of our outward observances
everything, and the letter a secondary consideration (
Joh 4:24). Still the moral law of the ten commandments,
being written by the finger of God, is as obligatory now as
ever; but put more on the Gospel spirit of
"love," than on the letter of a servile
obedience, and in a deeper and fuller spirituality (
Mt 5:17-48; Ro 13:9). No literal precepts could fully
comprehend the wide range of holiness which LOVE, the work
of the Holy Spirit, under the Gospel, suggests to the
believer's heart instinctively from the word understood
in its deep spirituality.
letter killeth--by bringing home the
knowledge of guilt and its punishment, death;
2Co 3:7, "ministration of death" (
Ro 7:9).
spirit giveth life--The spirit of the
Gospel when brought home to the heart by the Holy Spirit,
gives new spiritual life to a man (
Ro 6:4, 11). This "spirit of life" is for us
in Christ Jesus (
Ro 8:2, 10), who dwells in the believer as a
"quickening" or "life-giving Spirit"
(
1Co 15:45). Note, the spiritualism of rationalists is
very different. It would admit no "stereotyped
revelation," except so much as man's own inner
instrument of revelation, the conscience and reason, can
approve of: thus making the conscience judge of the written
word, whereas the apostles make the written word the judge
of the conscience (
Ac 17:11; 1Pe 4:1). True spirituality rests on the
whole written word, applied to the soul by the Holy Spirit
as the only infallible interpreter of its far-reaching
spirituality. The letter is nothing without the
spirit, in a subject essentially spiritual. The
spirit is nothing without the letter, in a
record substantially historical.
7. the ministration of death--the legal dispensation,
summed up in the Decalogue, which denounces death
against man for transgression.
written and engraven in
stones--There is no "and" in the Greek.
The literal translation is, "The ministration of death
in letters," of which "engraven on
stones" is an explanation. The preponderance of oldest
manuscripts is for the English Version reading. But
one (perhaps the oldest existing manuscript) has "in
the letter," which refers to the preceding words (
2Co 3:6), "the letter killeth," and
this seems the probable reading. Even if we read as
English Version, "The ministration of death
(written) in letters," alludes to the literal
precepts of the law as only bringing us the knowledge
of sin and "death," in contrast to
"the Spirit" in the Gospel bringing us
"life" (
2Co 3:6). The opposition between "the
letters" and "the Spirit" (
2Co 3:8) confirms this. This explains why the phrase in
Greek should be "in letters," instead of
the ordinary one which English Version has
substituted, "written and."
was glorious--literally, "was
made (invested) in glory," glory was the atmosphere
with which it was encompassed.
could not steadfastly
behold--literally, "fix their eyes on."
Ex 34:30, "The skin of his face shone; and they
were AFRAID to come nigh him." "Could
not," therefore means here, "for FEAR." The
"glory of Moses' countenance" on Sinai passed
away when the occasion was over: a type of the transitory
character of the dispensation which he represented (
2Co 3:11), as contrasted with the permanency of the
Christian dispensation (
2Co 3:11).
8. be rather glorious--literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.
9. ministration of condemnation--the law regarded in the
"letter" which "killeth" (
2Co 3:6; Ro 7:9-11). The oldest existing manuscript
seems to read as English Version. But most of the
almost contemporary manuscripts, versions, and Fathers,
read, "If to the ministration of condemnation there be
glory."
the ministration of righteousness--the
Gospel, which especially reveals the righteousness of God
(
Ro 1:17), and imputes righteousness to men through
faith in Christ (
Ro 3:21-28; 4:3, 22-25), and imparts righteousness by
the Spirit (
Ro 8:1-4).
exceed--"abound."
10. For even the ministration of condemnation, the law, 2Co 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made . . . had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.
11. was glorious--literally, "was with glory"; or
"marked by glory."
that which remaineth--abideth (
Re 14:6). Not "the ministry," but the Spirit,
and His accompaniments, life and righteousness.
is glorious--literally, "is in
glory." The Greek "with" or
"by" is appropriately applied to that of which
the glory was transient. "In" to that of
which the glory is permanent. The contrast of the Old and
New Testaments proves that Paul's chief opponents at
Corinth were Judaizers.
12. such hope--of the future glory, which shall result from
the ministration of the Gospel (
2Co 3:8, 9).
plainness of speech--openness; without
reserve (
2Co 2:17; 4:2).
13. We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [ELLICOTT and others]. The view of Ex 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But ALFORD'S view does not accord with 2Co 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here ( 2Co 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Ro 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see ( Isa 6:10; Ac 28:26, 27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil ( 2Co 3:14-17) [CAMERON].
14-18. Parenthetical: Of Christians in general. He
resumes the subject of the ministry,
2Co 4:1.
minds--Greek, "mental
perceptions"; "understandings."
blinded--rather, "hardened."
The opposite to "looking steadfastly at the end"
of the law (
2Co 3:13). The veil on Moses' face is
further typical of the veil that is on their
hearts.
untaken away . . . which
veil--rather, "the same veil . . .
remaineth untaken away [literally, not unveiled], so
that they do not see THAT it (not the veil as
English Version, but 'THE OLD TESTAMENT,' or
covenant of legal ordinances) is done away (
2Co 3:7, 11, 13) in Christ" or, as BENGEL,
"Because it is done away in Christ," that is, it
is not done away save in Christ: the veil therefore
remains untaken away from them, because they will
not come to Christ, who does away, with the law as a mere
letter. If they once saw that the law is done away in Him,
the veil would be no longer on their hearts in reading it
publicly in their synagogues (so "reading" means,
Ac 15:21). I prefer the former.
15. the veil is--rather, "a veil lieth upon their heart" (their understanding, affected by the corrupt will, Joh 8:43; 1Co 2:14). The Tallith was worn in the synagogue by every worshipper, and to this veil hanging over the breast there may be an indirect allusion here (see on 1Co 11:4): the apostle making it symbolize the spiritual veil on their heart.
16. Moses took off the veil on entering into the presence of the Lord. So as to the Israelites whom Moses represents, "whensoever their heart (it) turns (not as English Version, 'shall turn') to the Lord, the veil is (by the very fact; not as English Version, 'shall be') taken away." Ex 34:34 is the allusion; not Ex 34:30, 31, as ALFORD thinks. Whenever the Israelites turn to the Lord, who is the Spirit of the law, the veil is taken off their hearts in the presence of the Lord: as the literal veil was taken off by Moses in going before God: no longer resting on the dead letter, the veil, they by the Spirit commune with God and with the inner spirit of the Mosaic covenant (which answers to the glory of Moses' face unveiled in God's presence).
17. the Lord--Christ (
2Co 3:14, 16; 2Co 4:5).
is that Spirit--is THE Spirit, namely,
that Spirit spoken of in
2Co 3:6, and here resumed after the parenthesis (
2Co 3:7-16): Christ is the Spirit and "end"
of the Old Testament, who giveth life to it, whereas
"the letter killeth" (
1Co 15:45; Re 19:10, end).
where the Spirit of the Lord is--in a
man's "heart" (
2Co 3:15; Ro 8:9, 10).
there is liberty-- (
Joh 8:36). "There," and there only.
Such cease to be slaves to the letter, which they were
while the veil was on their heart. They are free to serve
God in the Spirit, and rejoice in Christ Jesus (
Php 3:3): they have no longer the spirit of bondage,
but of free sonship (
Ro 8:15; Ga 4:7). "Liberty" is opposed to the
letter (of the legal ordinances), and to the veil, the
badge of slavery: also to the fear which the
Israelites felt in beholding Moses' glory
unveiled (
Ex 34:30; 1Jo 4:18).
18. But we all--Christians, as contrasted with the Jews who
have a veil on their hearts, answering to Moses' veil
on his face. He does not resume reference to
ministers till
2Co 4:1.
with open face--Translate, "with
unveiled face" (the veil being removed
at conversion): contrasted with "hid" (
2Co 4:3).
as in a glass--in a mirror, namely,
the Gospel which reflects the glory of God and Christ (
2Co 4:4; 1Co 13:12; Jas 1:23, 25).
are changed into the same
image--namely, the image of Christ's glory, spiritually
now (
Ro 8:29; 1Jo 3:3); an earnest of the bodily change
hereafter (
Php 3:21). However many they be, believers all reflect
the same image of Christ more or less: a proof of
the truth of Christianity.
from glory to glory--from one degree
of glory to another. As Moses' face caught a reflection
of God's glory from being in His presence, so believers
are changed into His image by beholding Him.
even as, &c.--Just such a
transformation "as" was to be expected
from "the Lord the Spirit" (not as English
Version, "the Spirit of the Lord") [ALFORD]
(
2Co 3:17): "who receives of the things of Christ,
and shows them to us" (
Joh 16:14; Ro 8:10, 11). (Compare as to hereafter,
Ps 17:15; Re 22:4).
2Co 4:1-18. HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN.
For he preaches Christ, not himself: the human vessel is frail that God may have the glory; yet, though frail, faith and the hope of future glory sustain him amidst the decay of the outward man.
1. Therefore--Greek, "For this cause":
Because we have the liberty-giving Spirit of the Lord, and
with unveiled face behold His glory (
2Co 3:17, 18).
seeing we have this
ministry--"The ministration of the Spirit" (
2Co 3:8, 9): the ministry of such a spiritual,
liberty-giving Gospel: resuming
2Co 3:6, 8.
received mercy--from God, in having
had this ministry conferred on us (
2Co 3:5). The sense of "mercy" received from
God, makes men active for God (
1Ti 1:11-13).
we faint not--in boldness of speech
and action, and patience in suffering (
2Co 4:2, 8-16, &c.).
2. renounced--literally, "bid farewell to."
of dishonesty--rather, "of
shame." "I am not ashamed of the Gospel of
Christ" (
Ro 1:16). Shame would lead to hiding (
2Co 4:3); whereas "we use great plainness of
speech" (
2Co 3:12); "by manifestation of the
truth." Compare
2Co 3:3, "manifestly declared." He
refers to the disingenuous artifices of "many"
teachers at Corinth (
2Co 2:17; 3:1; 11:13-15).
handling . . .
deceitfully--so "corrupt" or adulterate
"the word of God" (
2Co 2:17; compare
1Th 2:3, 4).
commending--recommending ourselves:
recurring to
2Co 3:1.
to--to the verdict of.
every man's conscience-- (
2Co 5:11). Not to men's carnal judgment, as those
alluded to (
2Co 3:1).
in the sight of God-- (
2Co 2:17; Ga 1:10).
3. But if--Yea, even if (as I grant is the case).
hid--rather (in reference to
2Co 3:13-18), "veiled." "Hid"
(Greek,
Col 3:3) is said of that withdrawn from view
altogether. "Veiled," of a thing within reach of
the eye, but covered over so as not to be seen. So
it was in the case of Moses' face.
to them--in the case only of them: for
in itself the Gospel is quite plain.
that are lost--rather, "that are
perishing" (
1Co 1:18). So the same cloud that was "light"
to the people of God, was "darkness" to the
Egyptian foes of God (
Ex 14:20).
4. In whom--Translate, "In whose case."
god of this world--The worldly make
him their God (
Php 3:19). He is, in fact, "the prince of
the power of the air, the spirit that ruleth in the
children of disobedience" (
Eph 2:2).
minds--"understandings":
"mental perceptions," as in
2Co 3:14.
them which believe not--the same as
"them that are lost" (or "are
perishing"). Compare
2Th 2:10-12. SOUTH quaintly says, "when the
malefactor's eyes are covered, he is not far from his
execution" (
Es 7:8). Those perishing unbelievers are not merely
veiled, but blinded (
2Co 3:14, 15): Greek, not "blinded,"
but "hardened."
light of the glorious gospel of
Christ--Translate, "The illumination
(enlightening: the propagation from those
already enlightened, to others of the light) of the
Gospel of the glory of Christ." "The glory of
Christ" is not a mere quality (as
"glorious" would express) of the Gospel; it is
its very essence and subject matter.
image of God--implying identity of
nature and essence (
Joh 1:18; Col 1:15; Heb 1:3). He who desires to see
"the glory of God," may see it "in the face
of Jesus Christ" (
2Co 4:6; 1Ti 6:14-16). Paul here recurs to
2Co 3:18. Christ is "the image of God," into
which "same image" we, looking on it in the
mirror of the Gospel, are changed by the Spirit; but this
image is not visible to those blinded by Satan [A LFORD].
5. For--Their blindness is not our fault, as if we had
self-seeking aims in our preaching.
preach . . . Christ
. . . the Lord--rather, "Christ as
Lord," and ourselves as your servants, &c.
"Lord," or "Master," is
the correlative term to "servants."
6. For--proof that we are true servants of Jesus unto
you.
commanded the light--Greek,
"By speaking the word, commanded light" (
Ge 1:3).
hath shined--rather, as Greek,
"is He who shined." (It is God)
who commanded light, &c., that shined,
&c., (
Job 37:15): Himself our Light and Sun, as well as the
Creator of light (
Mal 4:2; Joh 8:12). The physical world answers to the
spiritual.
in our hearts--in themselves
dark.
to give the light--that is, to
propagate to others the light, &c., which is
in us (compare Note, see on
2Co 4:4).
the glory of God--answering to
"the glory of Christ" (see on
2Co 4:4).
in the face of Jesus Christ--Some of
the oldest manuscripts retain "Jesus." Others
omit it. Christ is the manifestation of the glory of God,
as His image (
Joh 14:9). The allusion is still to the brightness on
Moses' "face." The only true and full
manifestation of God's brightness and glory is "in
the face of Jesus" (
Heb 1:3).
7. "Lest any should say, How then is it that we
continue to enjoy such unspeakable glory in a mortal
body? Paul replies, this very fact is one of the most
marvellous proofs of God's power, that an earthen
vessel could bear such splendor and keep such a
treasure" [CHRYSOSTOM, Homilies, 8.496, A].
The treasure or "the light of the knowledge of the
glory of God." The fragile "earthen vessel"
is the body, the "outward man" (
2Co 4:16; compare
2Co 4:10), liable to afflictions and death. So the
light in Gideon's pitchers, the type (
Jud 7:16-20, 22). The ancients often kept their
treasures in jars or vessels of earthenware. "There
are earthen vessels which yet may be clean; whereas a
golden vessel may be filthy" [BENGEL].
that the excellency of the power,
&c.--that the power of the ministry (the Holy
Spirit), in respect to its surpassing
"excellency," exhibited in winning souls (
1Co 2:4) and in sustaining us ministers, might be
ascribed solely to God, we being weak as earthen vessels.
God often allows the vessel to be chipped and broken, that
the excellency of the treasure contained, and of the power
which that treasure has, may be all His (
2Co 4:10, 11; Joh 3:30).
may be of God . . . not of
us--rather, as Greek, "may be God's
(may be seen and be thankfully [
2Co 4:15] acknowledged to belong to God), and
not (to come) from us." The power not merely
comes from God, but belongs to Him
continually, and is to be ascribed to him.
8. Greek, "BEING hard pressed, yet not
inextricably straitened; reduced to inextricable
straits" (nominative to "we have,"
2Co 4:7).
on every side--Greek, "in
every respect" (compare
2Co 4:10, "always";
2Co 7:5). This verse expresses inward
distresses;
2Co 4:9, outward distresses (
2Co 7:5). "Without were fightings;
within were fears." The first clause in each
member of the series of contrasted participles, implies the
earthiness of the vessels; the second clause,
the excellency of the power.
perplexed, but not in
despair--Greek, "not utterly
perplexed." As perplexity refers to the future,
so "troubled" or "hard pressed" refers
to the present.
9. not forsaken--by God and man. Jesus was forsaken by
both; so much do His sufferings exceed those of His people
(
Mt 27:46).
cast down--or "struck down";
not only "persecuted," that is, chased as
a deer or bird (
1Sa 26:20), but actually struck down as with a
dart in the chase (
Heb 11:35-38). The Greek "always" in
this verse means, "throughout the whole time"; in
2Co 4:11 the Greek is different, and means,
"at every time," "in every case when the
occasion occurs."
10. bearing about in the body the dying of the Lord
Jesus--that is, having my body exposed to being put to
death in the cause of Jesus (the oldest manuscripts omit
"the Lord"), and having in it the marks of such
sufferings, I thus bear about wheresoever I go, an image of
the suffering Saviour in my own person (
2Co 4:11; 2Co 1:5; compare
1Co 15:31). Doubtless, Paul was exposed to more dangers
than are recorded in Acts (compare
2Co 7:5; 11:26). The Greek for "the
dying" is literally, "the being made a
corpse," such Paul regarded his body, yet a corpse
which shares in the life-giving power of Christ's
resurrection, as it has shared in His dying and
death.
that the life also of Jesus might be
made manifest in our body--rather, "may be." The
name "Jesus," by itself is often repeated here as
Paul seems, amidst sufferings, peculiarly to have felt its
sweetness. In
2Co 4:11 the same words occur with the variation,
"in our mortal flesh. The fact of a dying,
corpse-like body being sustained amidst such trials,
manifests that "the (resurrection) life also," as
well as the dying, "of Jesus," exerts its power
in us. I thus bear about in my own person an image of the
risen and living, as well as of the suffering,
Saviour. The "our" is added here to
"body," though not in the beginning of the verse.
"For the body is ours not so much in death, as
in life" [BENGEL].
11. we which live--in the power of Christ's
"life" manifested in us, in our whole man body as
well as spirit (
Ro 8:10, 11; see on 2Co 4:10;
compare
2Co 5:15). Paul regards his preservation amidst so many
exposures to "death," by which Stephen and James
were cut off, as a standing miracle (
2Co 11:23).
delivered unto--not by chance; by the
ordering of Providence, who shows "the excellency of
His power" (
2Co 4:7), in delivering unto DEATH His living
saints, that He may manifest LIFE also in their dying
flesh. "Flesh," the very element of decay (not
merely their "body"), is by Him made to manifest
life.
12. The "death" of Christ manifested in the continual "perishing of our outward man" ( 2Co 4:16), works peculiarly in us, and is the means of working spiritual "life" in you. The life whereof we witness in our bodily dying, extends beyond ourselves, and is brought by our very dying to you.
13. Translate as Greek, "BUT having,"
&c., that is, not withstanding the trials just
mentioned, we having, &c.
the same spirit of faith, according as
it, &c.--Compare
Ro 8:15, on the usage of "spirit of faith."
The Holy Spirit acting on our spirit. Though "death
worketh in us, and life in you" (
2Co 4:12), yet as we have the same spirit of faith
as you, we therefore [believingly] look for the same
immortal life as you [E STIUS], and speak as
we believe. A LFORD not so well translates, "The
same . . . faith with that described
in the Scriptures" (
Ps 116:10). The balance of the sentence requires the
parallelism to be this, "According to that which is
written, I believed, and therefore have I spoken; we also
believe, and therefore speak," namely, without fear,
amidst "afflictions" and "deaths" (
2Co 4:17).
14. Knowing--by faith (
2Co 5:1).
shall raise up us also--at the
resurrection (
1Co 6:13, 14).
by Jesus--The oldest manuscripts have
"with Jesus."
present us--vividly picturing the
scene before the eyes (
Jude 24).
with you-- (
2Co 1:14; 1Th 2:19, 20; 3:13).
15. For--Confirming his assertion "with you" (
2Co 4:14), and "life . . . worketh in
you" (
2Co 4:12).
all things--whether the afflictions
and labors of us ministers (
2Co 4:8-11), or your prosperity (
2Co 4:12; 1Co 3:21, 22; 4:8-13).
for your sakes-- (
2Ti 2:10).
abundant grace, &c.--rather,
"That grace (the grace which preserves us in
trials and works life in you), being made the greater
(multiplied), by means of the greater number (of its
recipients), may cause the thanksgiving to abound to the
glory of God." [CHRYSOSTOM] (
2Co 1:11; 9:11, 12). The Greek is susceptible
also of this translation, "That grace, being made the
greater (multiplied) on account of the thanksgiving of the
greater number (for grace already received), may abound
(abundantly redound) to," &c. Thus the
Greek for "abound" has not to be taken in an
active sense, but in its ordinary neuter sense, and so the
other Greek words. Thanksgiving invites more
abundant grace (
2Ch 20:19-22; Ps 18:3; 50:23).
16. we faint not--notwithstanding our sufferings. Resuming
2Co 4:1.
outward man--the body, the
flesh.
perish--"is wearing away";
"is wasted away" by afflictions.
inward man--our spiritual and true
being, the "life" which even in our mortal bodies
(
2Co 4:11) "manifests the life of
Jesus."
is renewed--"is being
renewed," namely, with fresh "grace" (
2Co 4:15), and "faith" (
2Co 4:13), and hope (
2Co 4:17, 18).
17. which is but for a moment--"Our PRESENT light
(burden of) affliction" (so the Greek; compare
Mt 11:30), [ALFORD]. Compare "now for a
season . . . in heaviness" (
1Pe 1:6). The contrast, however, between this and the
" ETERNAL weight of glory" requires, I think, the
translation, "Which is but for the present passing
moment." So WAHL. "The lightness of
affliction" (he does not express
"burden" after "light"; the
Greek is "the light of affliction") contrasts
beautifully with the "weight of the
glory."
worketh--rather, "worketh
out."
a far more exceeding
and--rather, "in a surpassing and still more
surpassing manner" [ALFORD]; "more and more
exceedingly" [ELLICOTT, TRENCH, and others].
Greek, "in excess and to excess." The glory
exceeds beyond all measure the affliction.
18. look not at--as our aim.
things . . .
seen--"earthly things" (
Php 3:19). We mind not the things seen, whether
affliction or refreshment come, so as to be seduced by the
latter, or deterred by the former [C HRYSOSTOM].
things . . . not seen--not
"the invisible things" of
Ro 1:20, but the things which, though not seen now,
shall be so hereafter.
temporal--rather, "for a
time"; in contrast to eternal. English Version
uses "temporal" for temporary. The
Greek is rightly translated in the similar passage,
"the pleasures of sin for a season."
2Co 5:1-21. THE HOPE ( 2Co 4:17, 18) OF ETERNAL GLORY IN THE RESURRECTION BODY.
Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.
1. For--Assigning the reason for the statement (
2Co 4:17), that affliction leads to exceeding
glory.
we know--assuredly (
2Co 4:14; Job 19:25).
if--For all shall not die; many
shall be "changed" without
"dissolution" (
1Co 15:51-53). If this daily delivering unto
death (
2Co 3:11) should end in actual death.
earthly--not the same as earthy
(
1Co 15:47). It stands in contrast to "in the
heavens."
house of this
tabernacle--rather, "house of the tabernacle."
"House" expresses more permanency than
belongs to the body; therefore the qualification, "of
the tabernacle" (implying that it is shifting,
not stationary), is added (compare
Job 4:19; 2Pe 1:13, 14). It thus answers to the
tabernacle in the wilderness. Its wooden frame and curtains
wore out in course of time when Israel dwelt in Canaan, and
a fixed temple was substituted for it. The temple and the
tabernacle in all essentials were one; there was the same
ark, the same cloud of glory. Such is the relation between
the "earthly" body and the resurrection body. The
Holy Spirit is enshrined in the believer's body as in a
sanctuary (
1Co 3:16). As the ark went first in taking down the
wilderness tabernacle, so the soul (which like the ark is
sprinkled with blood of atonement, and is the sacred
deposit in the inmost shrine,
2Ti 1:12) in the dissolution of the body; next the
coverings were removed, answering to the flesh; lastly, the
framework and boards, answering to the bones, which are
last to give way (
Nu 4:1-49). Paul, as a tent-maker, uses an image
taken from his trade (
Ac 18:3).
dissolved--a mild word for death, in
the case of believers.
we have--in assured prospect of
possession, as certain as if it were in our hands, laid up
"in the heavens" for us. The tense is
present (compare
Joh 3:36; 6:47, "hath").
a building of God--rather
"from God." A solid building, not a
temporary tabernacle or tent.
"Our" body stands in contrast to
"from God." For though our present body be
also from God, yet it is not fresh and perfect from
His hands, as our resurrection body shall be.
not made with hands--contrasted with
houses erected by man's hands (
1Co 15:44-49). So Christ's body is designated, as
contrasted with the tabernacle reared by Moses (
Mr 14:58; Heb 9:11). This "house" can only be
the resurrection body, in contrast to the
"earthly house of the tabernacle," our present
body. The intermediate state is not directly taken
into account. A comma should separate "eternal,"
and "in the heavens."
2. For in this--Greek, "For also in
this"; "herein" (
2Co 8:10). ALFORD takes it, "in this"
tabernacle.
2Co 5:4, which seems parallel, favors this. But the
parallelism is sufficiently exact by making "in this
we groan" refer generally to what was just said (
2Co 5:1), namely, that we cannot obtain our "house
in the heavens" except our "earthly
tabernacle" be first dissolved by death.
we groan-- (
Ro 8:23) under the body's weaknesses now and
liability to death.
earnestly desiring to be clothed
upon--translate, "earnestly longing to have
ourselves clothed upon," &c., namely, by being
found alive at Christ's coming, and so to escape
dissolution by death (
2Co 5:1, 4), and to have our heavenly body put on over
the earthly. The groans of the saints prove the existence
of the longing desire for the heavenly glory, a desire
which cannot be planted by God within us in vain, as doomed
to disappointment.
our house--different Greek from
that in
2Co 5:1; translate, "our habitation,"
"our domicile"; it has a more distinct reference
to the inhabitant than the general term
"house" (
2Co 5:1) [BENGEL].
from heaven--This domicile is
"from heaven" in its origin, and is to be
brought to us by the Lord at His coming again "from
heaven" (
1Th 4:16). Therefore this "habitation" or
"domicile" is not heaven itself.
3. If so be, &c.--Our "desire" holds good, should the Lord's coming find us alive. Translate, "If so be that having ourselves clothed (with our natural body, compare 2Co 5:4) we shall not be found naked (stripped of our present body)."
4. For--resuming
2Co 5:2.
being burdened: not for that--rather,
"in that we desire not to have ourselves
unclothed (of our present body), but clothed upon (with our
heavenly body).
that mortality, &c.--rather,
"that what is mortal (our mortal part) may be
swallowed up of (absorbed and transformed into) life."
Believers shrink from, not the consequences, but the
mere act of dying; especially as believing in the
possibility of their being found alive at the Lord's
coming (
1Th 4:15), and so of having their mortal body absorbed
into the immortal without death. Faith does not divest us
of all natural feeling, but subordinates it to higher
feeling. Scripture gives no sanction to the contempt for
the body expressed by philosophers.
5. wrought us--framed us by redemption, justification, and
sanctification.
for the selfsame
thing--"unto" it; namely, unto what is mortal of
us being swallowed up in life (
2Co 5:4).
who also--The oldest manuscripts omit
"also."
earnest of the Spirit--(See on 2Co 1:22). It is the Spirit (as
"the first-fruits") who creates in us the
groaning desire for our coming deliverance and glory (
Ro 8:23).
6. Translate as Greek, "Being therefore always
confident and knowing," &c. He had intended to
have made the verb to this nominative, "we are
willing" (rather, "well content"), but
digressing on the word "confident" (
2Co 5:6, 7), he resumes the word in a different form,
namely, as an assertion: "We are confident and well
content." "Being confident . . . we are
confident" may be the Hebraic idiom of
emphasis; as
Ac 7:34, Greek, "Having seen, I have
seen," that is, I have surely seen.
always--under all trials. BENGEL makes
the contrast between "always confident"
and "confident" especially at the prospect of
being "absent from the body." We are confident as
well at all times, as also most of all in the hope
of a blessed departure.
whilst . . . at home
. . . absent--Translate as Greek,
"While we sojourn in our home in the body, we
are away from our home in the Lord." The image
from a "house" is retained (compare
Php 3:20; Heb 11:13-16; 13:14).
7. we walk--in our Christian course here on earth.
not by sight--Greek, "not
by appearance." Our life is governed by faith in our
immortal hope; not by the outward specious
appearance of present things [TITTMANN, Greek
Synonyms of the New Testament]. Compare
"apparently," the Septuagint, "by
appearance,"
Nu 12:8. WAHL supports English Version.
2Co 4:18 also confirms it (compare
Ro 8:24; 1Co 13:12, 13). God has appointed in this life
faith for our great duty, and in the next, vision
for our reward [SOUTH] (
1Pe 1:8).
8. willing--literally, "well content." Translate also, "To go (literally, migrate) from our home in the body, and to come to our home with the Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body ( 2Co 5:2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home "with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state we may go to be "with the Lord" ( Php 1:23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming to take us to be with Him in soul and body ( 1Th 4:14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen; but not the mutual recognition of one another, until clothed with their visible bodies at the resurrection (compare 1Th 4:13-17), when they shall with joy recognize Christ's image in each other perfect.
9. Wherefore--with such a sure "confidence" of
being blessed, whether we die before, or be found alive at
Christ's coming.
we labour--literally, "make it
our ambition"; the only lawful ambition.
whether present or absent--whether we
be found at His coming present in the body, or absent from
it.
accepted--Greek,
"well-pleasing."
10. appear--rather, "be made manifest," namely,
in our true character. So "appear," Greek,
"be manifested" (
Col 3:4; compare
1Co 4:5). We are at all times, even now, manifest to
God; then we shall be so to the assembled
intelligent universe and to ourselves: for the judgment
shall be not only in order to assign the everlasting
portion to each, but to vindicate God's righteousness,
so that it shall be manifest to all His creatures, and even
to the conscience of the sinner himself.
receive--His reward of grace
proportioned to "the things done," &c. (
2Co 9:6-9; 2Jo 8). Though salvation be of grace purely,
independent of works, the saved may have a greater or less
reward, according as he lives to, and labors for,
Christ more or less. Hence there is scope for the holy
"ambition" (see on 2Co 5:9;
Heb 6:10). This verse guards against the Corinthians
supposing that all share in the house "from
heaven" (
2Co 5:1, 2). There shall be a searching judgment which
shall sever the bad from the good, according to their
respective,deeds, the motive of the deeds being
taken into account, not the mere external act; faith and
love to God are the sole motives recognized by God as sound
and good (
Mt 12:36, 37; 25:35-45),
done in his body--The Greek may
be, "by the instrumentality of the body"; but
English Version is legitimate (compare Greek,
Ro 2:27). Justice requires that substantially the
same body which has been the instrument of the
unbelievers' sin, should be the object of punishment. A
proof of the essential identity of the natural and the
resurrection body.
11. terror of the Lord--the coming judgment, so full of
terrors to unbelievers [ESTIUS]. ELLICOTT and ALFORD, after
GROTIUS and BENGEL, translate, "The fear of the
Lord" (
2Co 7:1; Ec 12:13; Ac 9:31; Ro 3:18; Eph 5:21).
persuade--Ministers should use the
terrors of the Lord to persuade men, not to rouse
their enmity (
Jude 23). BENGEL, ESTIUS, and ALFORD explain:
"Persuade men" (by our whole lives,
2Co 5:13), namely, of our integrity as ministers. But
this would have been expressed after "persuade,"
had it been the sense. The connection seems as follows: He
had been accused of seeking to please and win men, he
therefore says (compare
Ga 1:10), "It is as knowing the terror (or
fear) of the Lord that we persuade men; but (whether
men who hear our preaching recognize our sincerity
or not) we are made manifest unto God as acting on such
motives (
2Co 4:2); and I trust also in your consciences."
Those so "manifested" need have no
"terror" as to their being "manifested
(English Version, 'appear') before the
judgment-seat" (
2Co 5:10).
12. For--the reason why he leaves the manifestation of his
sincerity in preaching to their consciences (
2Co 3:1), namely, his not wishing to
"commend" himself again.
occasion to glory-- (
2Co 1:14), namely, as to our sincerity.
in appearance--Greek,
"face" (compare
1Sa 16:7). The false teachers gloried in their
outward appearance, and in external recommendations (
2Co 11:18) their learning, eloquence, wisdom, riches,
not in vital religion in their heart. Their
conscience does not attest their inward sincerity, as mine
does (
2Co 1:12).
13. be--rather as Greek, "have been." The
contrast is between the single act implied by the past
tense, "If we have ever been beside
ourselves," and the habitual state implied by the
present, "Or whether we be sober," that
is, of sound mind. beside ourselves--The accusation
brought by Festus against him (
Ac 26:24). The holy enthusiasm with which he spake of
what God effected by His apostolic ministry, seemed to many
to be boasting madness.
sober--humbling myself before you, and
not using my apostolic power and privileges.
to God . . . for your
cause--The glorifying of his office was not for his own,
but for God's glory. The abasing of himself was in
adaptation to their infirmity, to gain them to Christ (
1Co 9:22).
14. For--Accounting for his being "beside
himself" with enthusiasm: the love of Christ towards
us (in His death for us, the highest proof of it,
Ro 5:6-8), producing in turn love in us to Him, and not
mere "terror" (
2Co 5:11).
constraineth us--with irresistible
power limits us to the one great object to the
exclusion of other considerations. The Greek implies
to compress forcibly the energies into one channel.
Love is jealous of any rival object engrossing the
soul (
2Co 11:1-3).
because we thus judge--literally,
"(as) having judged thus"; implying a judgment
formed at conversion, and ever since regarded as a settled
truth.
that if--that is, that since.
But the oldest manuscripts omit "if." "That
one died for all (Greek, 'in behalf of
all')." Thus the following clause will be,
"Therefore all (literally, 'the all,'
namely, for whom He 'died') died." His
dying is just the same as if they all died; and in
their so dying, they died to sin and self, that they might
live to God their Redeemer, whose henceforth they are (
Ro 6:2-11; Ga 2:20; Col 3:3; 1Pe 4:1-3).
15. they which live--in the present life (
2Co 4:11, "we which live") [ALFORD]; or, they
who are thus indebted to Him for life of soul as well as
body [M ENOCHIUS].
died for them--He does not add,
"rose again for them," a phrase not found in
Paul's language [BENGEL]. He died in their
stead, He arose again for their good,
"for (the effecting of) their
justification" (
Ro 4:25), and that He might be their Lord (
Ro 14:7-9). ELLICOTT and ALFORD join "for
them" with both "died" and "rose
again"; as Christ's death is our death, so
His resurrection is our resurrection; Greek,
"Who for them died and rose again."
not henceforth--Greek, "no
longer"; namely, now that His death for them has taken
place, and that they know that His death saves them from
death eternal, and His resurrection life brings spiritual
and everlasting life to them.
16. Wherefore--because of our settled judgment (
2Co 5:14),
henceforth--since our knowing
Christ's constraining love in His death for us.
know we no man after the flesh--that
is, according to his mere worldly and external relations
(
2Co 11:18; Joh 8:15; Php 3:4), as distinguished from
what he is according to the Spirit, as a "new
creature" (
2Co 5:17). For instance, the outward distinctions of
Jew or Gentile, rich or poor, slave or free, learned or
unlearned, are lost sight of in the higher life of those
who are dead in Christ's death, and alive with Him in
the new life of His resurrection (
Ga 2:6; 3:28).
yea, though--The oldest manuscripts
read, "if even."
known Christ after the flesh--Paul
when a Jew had looked for a temporal reigning, not a
spiritual, Messiah. (He says "Christ," not
Jesus: for he had not known personally Jesus in the
days of His flesh, but he had looked for Christ or the
Messiah). When once he was converted he no longer
"conferred with flesh and blood" (
Ga 1:16). He had this advantage over the Twelve, that
as one born out of due time he had never known Christ save
in His heavenly life. To the Twelve it was "expedient
that Christ should go away" that the Comforter should
come, and so they might know Christ in the higher spiritual
aspect and in His new life-giving power, and not merely
"after the flesh," in the carnal aspect of Him
(
Ro 6:9-11; 1Co 15:45; 1Pe 3:18; 4:1, 2). Doubtless
Judaizing Christians at Corinth prided themselves on the
mere fleshly (
2Co 11:18) advantage of their belonging to Israel, the
nation of Christ, or on their having seen Him in the flesh,
and thence claimed superiority over others as having a
nearer connection with Him (
2Co 5:12; 2Co 10:7). Paul here shows the true aim
should be to know Him spiritually as new creatures (
2Co 5:15, 17), and that outward relations towards Him
profit nothing (
Lu 18:19-21; Joh 16:7, 22; Php 3:3-10). This is at
variance with both Romish Mariolatry and
transubstantiation. Two distinct Greek verbs are
used here for "know"; the first
("know we no man") means "to be
personally acquainted with"; the latter ("known
Christ . . . know . . . more") is
to recognize, or estimate. Paul's
estimate of Christ, or the expected Messiah, was
carnal, but is so now no more.
17. Therefore--connected with the words in
2Co 5:16, "We know Christ no more after the
flesh." As Christ has entered on His new heavenly life
by His resurrection and ascension, so all who are "in
Christ" (that is, united to Him by faith as the branch
is In the vine) are new creatures (
Ro 6:9-11). "New" in the Greek implies
a new nature quite different from anything previously
existing, not merely recent, which is expressed by a
different Greek word (
Ga 6:15).
creature--literally,
"creation," and so the creature resulting
from the creation (compare
Joh 3:3, 5; Eph 2:10; 4:23; Col 3:10, 11). As we are
"in Christ," so "God was in Christ" (
2Co 5:19): hence He is Mediator between God and
us.
old things--selfish, carnal views
(compare
2Co 5:16) of ourselves, of other men, and of
Christ.
passed away--spontaneously, like the
snow of early spring [BENGEL] before the advancing
sun.
behold--implying an allusion to
Isa 43:19; 65:17.
18. all--Greek, "THE."
things--all our privileges in this new
creation (
2Co 5:14, 15).
reconciled us--that is, restored
us ("the world,"
2Co 5:19) to His favor by satisfying the claims
of justice against us. Our position judicially considered
in the eye of the law is altered, not as though the
mediation of Christ had made a change in God's
character, nor as if the love of God was produced by the
mediation of Christ; nay, the mediation and sacrifice of
Christ was the provision of God's love, not its moving
cause (
Ro 8:32). Christ's blood was the price paid at the
expense of God Himself, and was required to reconcile the
exercise of mercy with justice, not as separate, but as the
eternally harmonious attributes in the one and the same God
(
Ro 3:25, 26). The Greek "reconcile" is
reciprocally used as in the Hebrew Hithpahel
conjugation, appease, obtain the favor of.
Mt 5:24, "Be reconciled to thy brother"; that
is, take measures that he be reconciled to thee, as well as
thou to him, as the context proves. Diallagethi,
however (
Mt 5:24), implying mutual reconciliation, is
distinct from Katallagethi here, the latter
referring to the change of status wrought in
one of the two parties. The manner of God reconciling
the world to Himself is implied (
2Co 5:19), namely, by His "not imputing their
trespasses to them." God not merely, as subsequently,
reconciles the world by inducing them to lay aside their
enmity, but in the first instance, does so by satisfying
His own justice and righteous enmity against sin (
Ps 7:11). Compare
1Sa 29:4, "Reconcile himself unto his
master"; not remove his own anger against his master,
but his master's against him [A RCHBISHOP MAGEE,
Atonement]. The reconciling of men to God by
their laying aside their enmity is the consequence of God
laying aside His just enmity against their sin, and follows
at
2Co 5:20.
to us--ministers (
2Co 5:19, 20).
19. God was in Christ, reconciling--that is, God was BY
Christ (in virtue of Christ's intervention)
reconciling," &c. Was reconciling" implies
the time when the act of reconciliation was being carried
into effect (
2Co 5:21), namely, when "God made Jesus, who knew
no sin, to be sin for us." The compound of
"was" and the participle "reconciling,"
instead of the imperfect (Greek), may also imply the
continuous purpose of God, from before the
foundation of the world, to reconcile man to Himself, whose
fall was foreseen. The expression " IN Christ"
for "by Christ" may be used to imply
additionally that God was IN Christ (
Joh 10:38; 14:10), and so by Christ (the
God-man) was reconciling . . . The Greek
for "by" or "through" Christ
(the best manuscripts omit "Jesus"),
2Co 5:18, is different. "In" must mean here
in the person of Christ. The Greek
Katallasson implies "changing" or
altering the judicial status from one of condemnation
to one of justification. The atonement
(at-one-ment), or reconciliation, is the
removal of the bar to peace and acceptance with a holy God,
which His righteousness interposed against our sin. The
first step towards restoring peace between us and God was
on God's side (
Joh 3:16). The change therefore now to be
effected must be on the part of offending man, God the
offended One being already reconciled. It is man, not God,
who now needs to be reconciled, and to lay aside his enmity
against God (
Ro 5:10, 11). ("We have received the
atonement" [Greek, reconciliation], cannot
mean "We have received the laying aside of our
own enmity"). Compare
Ro 3:24, 25.
the world--all men (
Col 1:20; 1Jo 2:2). The manner of the
reconciling is by His "not imputing to men their
trespasses," but imputing them to Christ the
Sin-bearer. There is no incongruity that a father should be
offended with that son whom he loveth, and at that time
offended with him when he loveth him. So, though God loved
men whom He created, yet He was offended with them when
they sinned, and gave His Son to suffer for them, that
through that Son's obedience He might be reconciled to
them (reconcile them to Himself, that is, restore them WITH
JUSTICE to His favor) [BISHOP PEARSON, Exposition of the
Creed].
hath committed unto us--Greek,
"hath put into our hands." "Us," that
is, ministers.
20. for Christ . . . in Christ's stead--The
Greek of both is the same: translate in both cases
"on Christ's behalf."
beseech . . . pray--rather,
"entreat [plead with you] . . .
beseech." Such "beseeching" is uncommon in
the case of "ambassadors," who generally stand on
their dignity (compare
2Co 10:2; 1Th 2:6, 7).
be ye reconciled to God--English
Version here inserts "ye," which is not in
the original, and which gives the wrong impression, as if
it were emphatic thus: God is reconciled to you, be
ye reconciled to God. The Greek expresses rather,
God was the RECONCILER in Christ . . . let this
reconciliation then have its designed effect. Be
reconciled to God, that is, let God reconcile you to
Himself (
2Co 5:18, 19).
21. For--omitted in the oldest manuscripts. The grand
reason why they should be reconciled to God, namely, the
great atonement in Christ provided by God, is stated
without the "for" as being part of the message
of reconciliation (
2Co 5:19).
he--God.
sin--not a sin offering, which
would destroy the antithesis to "righteousness,"
and would make "sin" be used in different senses
in the same sentence: not a sinful person, which
would be untrue, and would require in the antithesis
"righteous men," not "righteousness";
but "sin," that is, the representative
Sin-bearer (vicariously) of the aggregate sin of
all men past, present, and future. The sin of the world is
one, therefore the singular, not the plural,
is used; though its manifestations are manifold (
Joh 1:29). "Behold the Lamb of God, that taketh
away the SIN of the world." Compare "made a curse
for us,"
Ga 3:13.
for us--Greek, "in our
behalf." Compare
Joh 3:14, Christ being represented by the brazen
serpent, the form, but not the substance,
of the old serpent. At His death on the cross the
sin-bearing for us was consummated.
knew no sin--by personal experience
(
Joh 8:46) [ALFORD].
Heb 7:26; 1Pe 2:22; 1Jo 3:5.
might be made--not the same
Greek as the previous "made." Rather,
"might become."
the righteousness of God--Not merely
righteous, but righteousness itself; not merely
righteousness, but the righteousness of God, because
Christ is God, and what He is we are (
1Jo 4:17), and He is "made of God unto us
righteousness." As our sin is made over to Him, so His
righteousness to us (in His having fulfilled all the
righteousness of the law for us all, as our representative,
Jer 23:6; 1Co 1:30). The innocent was punished
voluntarily as if guilty, that the guilty might be
gratuitously rewarded as if innocent (
1Pe 2:24). "Such are we in the sight of God the
Father, as is the very Son of God himself"
[HOOKER].
in him--by virtue of our standing in
Him, and in union with Him [ALFORD].
2Co 6:1-18. HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION.
1. workers together--with God (
Ac 15:4; 1Co 3:9). Not only as
"ambassadors."
beseech--entreat (
2Co 5:20). He is describing his ministry, not exhorting
directly.
you also--rather, "WE ALSO (as
well as God,
2Co 5:20) beseech" or "entreat you":
2Co 6:14, 15, on to
2Co 7:1, is part of this entreaty or exhortation.
in vain--by making the grace of God a
ground for continuance in sin (
2Co 6:3). By a life of sin, showing that the word of
reconciliation has been in vain, so far as you are
concerned (
Heb 12:15; Jude 4). "The grace of God" here,
is "the reconciliation" provided by God's
love (
2Co 5:18, 19; compare
Ga 2:2).
2. For--God's own promise is the ground of our
exhortation.
he saith--God the Father saith
to God the Son, and so to all believers who are regarded as
one with Him.
heard thee--In the eternal purposes of
my love I have hearkened to thy prayer for the salvation of
thy people (compare
Joh 17:9, 15, 20, 24).
accepted . . . accepted--The
Greek of the latter is more emphatic,
"well-accepted." What was "an
accepted time" in the prophecy (
Isa 49:8, Hebrew, "in the season of
grace") becomes "the well-accepted
time" in the fulfilment (compare
Ps 69:13). As it is God's time of
receiving sinners, receive ye His grace:
accept (
2Co 6:1) the word of reconciliation in His
accepted time.
in the day of salvation--"in
a day of salvation" (
Lu 4:18, 19, 21; 19:42; Heb 3:7).
3. Resuming the connection with 2Co 6:1, interrupted by the parenthetical 2Co 6:2. "Giving no offense" (compare 1Co 10:33), "approving ourselves," and all the other participles down to 2Co 6:10, are nominatives to "we also entreat you" ( 2Co 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [ALFORD]. "Offense" would be given, if we were without "patience" and the other qualifications which he therefore subjoins (compare Ro 14:13).
4. Translate, to mark the true order of the Greek
words, "in everything, as God's ministers
recommending ourselves," that is, that our hearers may
give our message a favorable hearing, through our
consistency in every respect, not that they may glorify us.
Alluding to
2Co 3:1, he implies, We commend ourselves, not
like them by word, but by deed.
patience-- (
2Co 12:12). Put first. "Pure-minded" follows
(
2Co 6:6). Three triplets of trials exercising the
"patience" (patient endurance) follow:
Afflictions (or "tribulations"), necessities,
distresses (or "straits"); stripes,
imprisonments, tumults; labors, watchings, fastings. The
first triplet expresses afflictions generally; the second,
those in particular arising from the violence of men; the
third, those which he brought on himself directly or
indirectly.
5. stripes-- (
2Co 11:23, 24; Ac 16:23).
imprisonments-- (
2Co 11:23). He had been, doubtless, elsewhere
imprisoned besides at Philippi when he wrote this
Epistle.
tumults-- (
Ac 13:50; 14:5, 19; 16:22; and recently
Ac 19:23-41).
labours--in the cause of Christ (
2Co 11:23; Ro 16:12).
watchings-- (
2Co 11:27). Sleepless nights.
fastings--The context here refers to
his trials, rather than devotional exercises
(compare
2Co 11:27). Thus "foodlessness" would seem to
be the sense (compare
1Co 4:11; Php 4:12). But the usual sense of the
Greek is fasts, in the strict sense; and in
2Co 11:27 it is spoken of independently of "hunger
and thirst." (Compare
Lu 2:37; Ac 10:30; 14:23). However,
Mt 15:32; Mr 8:3, justify the sense, more favored by
the context, foodlessness, though a rare use of the
word. GAUSSEN remarks "The apostles combine the
highest offices with the humblest exterior: as everything
in the Church was to be cast in the mould of death and
resurrection, the cardinal principle throughout
Christianity."
6. By . . . by, &c.--rather, as Greek,
"In . . . in," implying not the
instrument, but the sphere or element in which his ministry
moved.
knowledge--spiritual: in Gospel
mysteries, unattainable by mere reason (
1Co 2:6-16; 2Co 3:6, 17, 18).
long-suffering . . .
kindness--associated with "charity" or
"love" (
1Co 13:4), as here.
by the Holy Ghost--in virtue of His
influences which produce these graces, and other gifts,
"love unfeigned" being the foremost of them.
7. By the word of truth, by the power of God--rather,
"IN . . . in," &c. As to "the
word of truth" (compare
2Co 4:2; Col 1:5), and "the (miraculous) power of
God" (
2Co 4:7);
1Co 2:4, "in demonstration of the Spirit and of
power."
by the armour--Greek,
"through" or "by means of the armor."
"Righteousness," which is the breastplate
alone in
Eph 6:13-17, here is made the whole Christian
panoply (compare
2Co 10:4).
on . . . right
. . . and . . . left--that is, guarding
on every side.
8. Translate, "Through glory and dishonor (disgrace)," namely, from those in authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting us absent [B ENGEL]. Regarded "as deceivers" by those who, not knowing ( 2Co 6:9), dishonor and give us an evil report; "as true," by those who "know" ( 2Co 6:9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.
9. unknown . . . yet well
known--"unknown" in our true character to those
who "evil report" of us, "well known"
to those who hold us in "good report" (
2Co 6:8). CONYBEARE explains, "Unknown by men, yet
acknowledged by God" (
1Co 13:12). Perhaps both God and men (believers)
are intended as knowing him (
2Co 5:11; 11:6).
dying . . . live-- (
2Co 1:9; 4:10, 11; 11:23). Compare GAUSSEN'S
remark, see on 2Co 6:5.
"Behold" calls attention to the fact as something
beyond all expectation.
chastened . . . not
killed--realizing
Ps 118:18.
10. The "as" no longer is used to express the
opinion of his adversaries, but the real state of him and
his fellow laborers.
making many rich--Spiritually (
1Co 1:5), after the example of our Lord, who "by
His poverty made many rich" (
2Co 8:9).
having nothing--Whatever of earthly
goods we have, and these are few, we have as though we had
not; as tenants removable at will, not owners (
1Co 7:30).
possessing all things--The
Greek implies firm possession, holding fast in
possession (compare
1Co 3:21, 22). The things both of the present and of
the future are, in the truest sense, the believer's in
possession, for he possesses them all in Christ, his
lasting possession, though the full fruition of them
is reserved for the future eternity.
11. mouth . . . open unto you--I use no concealment, such as some at Corinth have insinuated ( 2Co 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, "O Corinthians" (compare Php 4:15). The enlargement of his heart towards them ( 2Co 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare 1Ki 4:29; Ps 119:32; Isa 60:5).
12. Any constraint ye feel towards me, or narrowness of
heart, is not from want of largeness of heart on my part
towards you, but from want of it on your part towards
me.
bowels--that is, affections (compare
2Co 12:15).
not straitened in us--that is, for
want of room in our hearts to take you in.
13. Translate, "As a recompense in the same kind
. . . be enlarged also yourselves"
[ELLICOTT]. "In the same way" as my heart is
enlarged towards you (
2Co 6:11), and "as a recompense" for it (
Ga 4:12).
I speak as unto my children--as
children would naturally be expected to recompense
their parents' love with similar love.
14. Be not--Greek, "Become
not."
unequally yoked--"yoked with one
alien in spirit." The image is from the symbolical
precept of the law (
Le 19:19), "Thou shalt not let thy cattle gender
with a diverse kind"; or the precept (
De 22:10), "Thou shalt not plough with an ox and
an ass together." Compare
De 7:3, forbidding marriages with the heathen; also
1Co 7:39. The believer and unbeliever are utterly
heterogeneous. Too close intercourse with unbelievers
in other relations also is included (
2Co 6:16; 1Co 8:10; 10:14).
fellowship--literally,
"share," or "participation."
righteousness--the state of the
believer, justified by faith.
unrighteousness--rather, as always
translated elsewhere, "iniquity"; the state of
the unbeliever, the fruit of unbelief.
light--of which believers are the
children (
1Th 5:5).
15. Belial--Hebrew, "worthlessness,
unprofitableness, wickedness." As Satan is opposed to
God, and Antichrist to Christ; Belial being here opposed to
Christ, must denounce all manner of Antichristian
uncleanness [BENGEL].
he that believeth with an
infidel--Translate, "a believer with an
unbeliever."
16. agreement--accordance of sentiments (compare
1Ki 18:21; Eph 5:7, 11).
the temple of God--that is, you
believers (
1Co 3:16; 6:19).
with idols--Compare Dagon before the
ark (
1Sa 5:2-4).
as--"even as God
said." Quotation from
Le 26:12; Jer 31:33; 32:38; Eze 37:26, 27; compare
Mt 28:20; Joh 14:23.
walk in them--rather,
"among them." As "dwell" implies
the divine presence, so "walk," the divine
operation. God's dwelling in the body and soul
of saints may be illustrated by its opposite, demoniacal
possession of body and soul.
my people--rather, "they shall be
to me a people."
17. Quoted from
Isa 52:11, with the freedom of one inspired, who gives
variations sanctioned by the Holy Spirit.
be ye separate--"be
separated" (
Ho 4:17).
touch not the unclean thing--rather,
"anything unclean" (
2Co 7:1; Mic 2:10). Touching is more polluting,
as implying participation, than seeing.
receive you--The Greek implies,
"to myself"; as persons heretofore out of doors,
but now admitted within (
2Co 5:1-10). With this accords the clause, "Come
out from among them," namely, so as to be
received to me. So
Eze 20:41, "I will accept you"; and
Zep 3:19, "gather her that was driven out."
"The intercourse of believers with the world should
resemble that of angels, who, when they have been sent a
message from heaven, discharge their office with the utmost
promptness, and joyfully fly back home to the presence of
God" (
1Co 7:31; 5:9, 10).
18. Translate, "I will be to you in the relation
of a Father, and ye shall be to me in the relation
of sons and daughters." This is a still more
endearing relation than (
2Co 6:16), "I will be their God, and they
. . . My people." Compare the promise
to Solomon (
1Ch 28:6; Isa 43:6; Re 21:3, 7; Jer 31:1, 9).
Lord Almighty--The Lord the
Universal Ruler: nowhere else found but in Revelation.
The greatness of the Promiser enhances the greatness of the
promises.
2Co 7:1-16. SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS.
1. cleanse ourselves--This is the conclusion of the
exhortation (
2Co 6:1, 14; 1Jo 3:3; Re 22:11).
filthiness--"the unclean
thing" (
2Co 6:17).
of the flesh--for instance,
fornication, prevalent at Corinth (
1Co 6:15-18).
and spirit--for instance,
idolatry, direct or indirect (
1Co 6:9; 8:1, 7; 10:7, 21, 22). The spirit (
Ps 32:2) receives pollution through the flesh, the
instrument of uncleanness.
perfecting holiness--The cleansing
away impurity is a positive step towards holiness (
2Co 6:17). It is not enough to begin; the end crowns
the work (
Ga 3:3; 5:7; Php 1:6).
fear of God--often conjoined with the
consideration of the most glorious promises (
2Co 5:11; Heb 4:1). Privilege and promise go hand in
hand.
2. Receive us--with enlarged hearts (
2Co 6:13).
we have wronged . . .
corrupter . . . defrauded no man--(compare
2Co 7:9). This is the ground on which he asks their
reception of (making room for) him in their hearts. We
wronged none by an undue exercise of apostolic
authority;
2Co 7:13 gives an instance in point. We have corrupted
none, namely, by beguilements and flatteries, while
preaching "another Gospel," as the false teachers
did (
2Co 11:3, 4). We have defrauded none by "making a
gain" of you (
2Co 12:17). Modestly he leaves them to supply the
positive good which he had done; suffering all things
himself that they might be benefited (
2Co 7:9, 12; 2Co 12:13).
3. In excusing myself, I do not accuse you, as though you
suspected me of such things [MENOCHIUS], or as though you
were guilty of such things; for I speak only of the false
apostles [ESTIUS and Greek commentators]. Rather,
"as though you were ungrateful and treacherous"
[BEZA].
I have said before--in
2Co 6:11, 12; compare
Php 1:7.
die and live with you--the height of
friendship. I am ready to die and live with you and for you
(
Php 1:7, 20, 24; 2:17, 18). Compare as to Christ,
Joh 10:11.
4. boldness of speech--(compare
2Co 6:11).
glorying of you--Not only do I speak
with unreserved openness to you, but I glory
(boast) greatly to others in your behalf, in
speaking of you.
filled with comfort--at the report of
Titus (
2Co 7:6, 7, 9, 13; 2Co 1:4).
exceeding joyful--Greek, I
overabound with joy (
2Co 7:7, 9, 16).
our tribulation--described in
2Co 7:5; also in
2Co 4:7, 8; 6:4, 5.
5. Greek, "For also" (for "even"). This verse is thus connected with 2Co 2:12, 13, "When I came to Troas, I had no rest in my spirit"; so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings" with adversaries "without" ( 1Co 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" ( 2Co 11:26). Compare 2Co 4:8; De 32:25, to which he seems to allude.
6. Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort.
7. when he told us--Greek, "telling us."
We shared in the comfort which Titus felt in recording your
desire (
2Co 7:13). He rejoiced in telling the news;
we in hearing them [ALFORD].
earnest desire--Greek,
"longing desire," namely, to see me
[GROTIUS]; or, in general, towards me, to please
me.
mourning--over your own remissness in
not having immediately punished the sin (
1Co 5:1, &c.) which called forth my rebuke.
fervent mind--Greek,
"zeal" (compare
2Co 7:11; Joh 2:17).
toward me--Greek, "for
me"; for my sake. They in Paul's behalf
showed the zeal against the sin which Paul would have shown
had he been present.
rejoiced the more--more than before,
at the mere coming of Titus.
8. with a letter--Greek, "in the letter"
namely, the first Epistle to the Corinthians.
I do not repent, though I did
repent--Translate, "I do not regret it, though
I did regret it." The Greek words for
regret and repent are distinct. Paul was
almost regretting, through parental tenderness, his having
used rebukes calculated to grieve the Corinthians; but now
that he has learned from Titus the salutary effect produced
on them, he no longer regrets it.
for I perceive, &c.--This is
explanatory of "I did repent" or "regret
it," and is parenthetical ("for I perceive
that that Epistle did make you sorry, though it was but
for a season").
9. Now I rejoice--Whereas "I did repent" or
regret having made you sorry by my letter, I rejoice NOW,
not that ye were caused sorrow, but that your sorrow
resulted in your repentance.
ye sorrowed--rather, as before,
"ye were made sorry."
after a godly manner--literally,
"according to God," that is, your sorrow having
regard to God, and rendering your mind conformable to God
(
Ro 14:22; 1Pe 4:6).
that--Translate in Greek order,
"to the end that (compare
2Co 11:9) ye might in nothing receive damage from
us," which ye would have received, had your sorrow
been other than that "after a godly manner" (
2Co 7:10).
10. worketh . . . worketh--In the best
Greek reading the translation is, "worketh
(simply) . . . worketh out."
"Sorrow" is not repentance, but, where it is
"godly," "worketh" it; that is,
contributes or tends to it (the same
Greek word is in
Ro 13:10). The "sorrow of the world" (that
is, such as is felt by the worldly) "worketh
out," as its result at last, (eternal)
death (the same Greek verb is in
2Co 4:17; also see on 2Co
4:17).
repentance . . . not to be
repented of--There is not in the Greek this play on
words, so that the word qualified is not
"repentance" merely, but "repentance unto
salvation"; this, he says, none will ever
regret, however attended with "sorrow" at the
time. "Repentance" implies a coming to
a right mind; "regret" implies merely
uneasiness of feeling at the past or present, and is
applied even to the remorse of Judas (
Mt 27:3; Greek, "stricken with
remorse," not as English Version,
"repented himself"); so that, though always
accompanying repentance, it is not always accompanied by
repentance. "Repentance" removes the impediments
in the way of "salvation" (to which
"death," namely, of the soul, is opposed).
"The sorrow of the world" is not at the
sin itself, but at its penal consequences: so
that the tears of pain are no sooner dried up, than the
pleasures of ungodliness are renewed. So Pharaoh,
Ex 9:27, 28-30; and Saul,
1Sa 15:23-30. Compare
Isa 9:13; Re 16:10, 11. Contrast David's
"godly sorrow,"
2Sa 12:13, and Peter's,
Mt 26:75.
11. Confirmation of
2Co 7:10 from the Corinthians' own
experience.
carefulness--solicitude, literally,
"diligence"; opposed to their past negligence in
the matter.
in you--Greek "for
you."
yea--not only "carefulness"
or diligence, but also "clearing of
yourselves," namely, to me by Titus: anxiety to show
you disapproved of the deed.
indignation--against the
offender.
fear--of the wrath of God, and of
sinning any more [S CLATER and CALVIN]; fear of Paul
[GROTIUS], (
1Co 4:2, 19-21).
vehement desire--longing for
restoration to Paul's approval [CONYBEARE and HOWSON].
"Fear" is in spite of one's self.
"Longing desire" is spontaneous, and implies
strong love and an aspiration for correction [C ALVIN].
"Desire" for the presence of Paul, as he
had given them the hope of it (
1Co 4:19; 16:5) [GROTIUS and ESTIUS].
zeal--for right and for God's
honor against what is wrong. Or, "for the good of the
soul of the offender" [BENGEL].
revenge--Translate,
"Exacting of punishment" (
1Co 5:2, 3). Their "carefulness" was
exhibited in the six points just specified: "clearing
of themselves," and "indignation" in
relation to themselves; "fear" and "vehement
desire" in respect to the apostle; "zeal"
and "revenge" in respect to the offender
[BENGEL]; (compare
2Co 7:7).
In all--the respects just
stated.
clear--Greek, "pure,"
namely, from complicity in the guilty deed. "Approved
yourselves," Greek, "commended
yourselves." Whatever suspicion of complicity rested
on you (
1Co 5:2, 6) through your former remissness, you have
cleared off by your present strenuousness in reprobating
the deed.
12. though I wrote unto you--"making you sorry with my
letter" (
2Co 7:8).
his cause that suffered wrong--the
father of the incestuous person who had his father's
wife (
1Co 5:1). The father, thus it seems, was alive.
that our care for you, &c.--Some
of the oldest manuscripts read thus, "That YOUR care
for us might be made manifest unto you," &c. But
the words, "unto you," thus, would be rather
obscure; still the obscurity of the genuine reading may
have been the very reason for the change being made by
correctors into the reading of English Version.
ALFORD explains the reading: "He wrote in order to
bring out their zeal on his behalf (that is, to obey his
command), and make it manifest to themselves in
God's sight, that is, to bring out among them
their zeal to regard and obey him." But some of the
oldest manuscripts and versions (including the
Vulgate and old Italian) support English
Version. And the words, "to you," suit it
better than the other reading.
2Co 2:4, "I wrote . . . that ye might
know the love which I have more abundantly unto
you," plainly accords with it, and disproves
ALFORD'S assertion that English Version is
inconsistent with the fact as to the purpose of his
letter. His writing, he says, was not so much for the sake
of the individual offender, or the individual offended, but
from his "earnest care" or concern for the
welfare of the Church.
13. The oldest manuscripts read thus, "Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus," &c. (compare 2Co 7:7).
14. anything--that is, at all.
I am not ashamed--"I am not put
to shame," namely, by learning from Titus that you did
not realize the high character I gave him of you.
as . . . all things
. . . in truth, even so our boasting
. . . is found a truth--As our speaking in
general to you was true (
2Co 1:18), so our particular boasting to Titus
concerning you is now, by his report, proved to be
truth (compare
2Co 9:2). Some oldest manuscripts read expressly,
"concerning you"; this in either reading is the
sense.
15. his inward affection--literally, "bowels"
(compare
2Co 6:12; Php 1:8; 2:1; Col 3:12).
obedience-- (
2Co 2:9).
fear and trembling--with trembling
anxiety to obey my wishes, and fearful lest there should be
aught in yourselves to offend him and me (
2Co 7:11; compare
1Co 2:3).
16. therefore--omitted in the oldest manuscripts. The
conclusion is more emphatical without it.
that I have confidence in you in all
things--rather, as Greek, "that in everything I
am of good courage concerning (literally, 'in
the case of') you," as contrasted with my former
doubts concerning you.
2Co 8:1-24. THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION.
1. we do you to wit--we make known to you.
the grace of God bestowed on the
churches of Macedonia--Their liberality was not of
themselves naturally, but of God's grace bestowed on
them, and enabling them to be the instrument of God's
"grace" to others (
2Co 8:6, 19). The importance given in this Epistle to
the collection, arose as well from Paul's engagement
(
Ga 2:10), as also chiefly from his hope to conciliate
the Judaizing Christians at Jerusalem to himself and the
Gentile believers, by such an act of love on the part of
the latter towards their Jewish brethren.
2. trial of affliction--The Greek expresses,
"in affliction (or, 'tribulation') which
tested them"; literally, "in a great testing
of affliction."
abundance of their joy--The greater
was the depth of their poverty, the greater was the
abundance of their joy. A delightful contrast in terms, and
triumph, in fact, of spirit over flesh.
their deep poverty--Greek,
"their poverty down to the death of it."
abounded unto the riches of their
liberality--another beautiful contrast in terms: their
poverty had the effect, not of producing stinted gifts,
but of "abounding in the riches of
liberality" (not as Margin,
"simplicity"; though the idea of
singleness of motive to God's glory and man's
good, probably enters into the idea); (compare
Ro 12:8, and Margin;
2Co 9:11, Margin; see on 2Co
9:13;
Jas 1:5).
3-5. they were willing--rather, supply from
2Co 8:5, the ellipsis thus, "According to their
power . . . yea, and beyond their power, THEY
GAVE."
of themselves--not only not being
besought, but themselves beseeching us.
4. that we would receive--omitted in the oldest manuscripts. Translate therefore, "Beseeching of us . . . the grace and fellowship of (that is, to grant them the favor of sharing in) the ministering unto the saints." The Macedonian contributions must have been from Philippi, because Philippi was the only church that contributed to Paul's support ( Php 4:10, 15, 16).
5. And this they did, not as we hoped--Translate,
"And not as we hoped (that is, far beyond our hopes),
but their own selves gave they first to the Lord."
"First," not indicating priority of time, but
first of all, above all in importance. The giving of
themselves takes precedency of their other gifts, as being
the motive which led them to the latter (
Ro 15:16).
by the will of God--not
"according to the will of God," but
"moved by the will of God, who made them
willing" (
Php 2:13). It is therefore called (
2Co 8:1), "the grace of God."
6. Insomuch that--As we saw the Macedonians' alacrity
in giving, we could not but exhort Titus, that as we
collected in Macedonia, so he in Corinth should complete
the work of collecting which he had already begun there,
lest ye, the wealthy people of Corinth, should be outdone
in liberality by the poor Macedonians.
as he had begun--Greek,
"previously begun," namely, the collection
at Corinth, before the Macedonians began to
contribute, during the visit to Corinth from which he had
just returned.
finish in you the same grace--complete
among you this act of grace or beneficence on your
part.
also--as well as other things which he
had to do among them [ALFORD].
7. in faith-- (
2Co 1:24).
utterance--(See on 1Co 1:5). Not as ALFORD,
"doctrine" or "word."
knowledge-- (
1Co 8:1).
diligence--in everything that is
good.
your love to us--literally, "love
from you (that is, on your part) in us" (that is,
which has us for its object; which is felt in the case
of us).
8. not by commandment--"not by way of
commandment."
but by occasion of the forwardness of
others, and &c.--rather, "But by (mention of) the
forwardness of others (as an inducement to you), and to
prove (literally, 'proving') the sincerity of your
love." The Greek is "by means
of," not "on account of the
forwardness," &c. BENGEL, ELLICOTT, and others
translate, "By means of the forwardness of
others, proving the sincerity of your love ALSO." The
former is the simpler construction in the Greek.
9. ye know the grace--the act of gratuitous love whereby
the Lord emptied Himself of His previous heavenly glory (
Php 2:6, 7) for your sakes.
became poor--Yet this is not demanded
of you (
2Co 8:14); but merely that, without impoverishing
yourselves, you should relieve others with your abundance.
If the Lord did so much more, and at so much heavier a
cost, for your sakes; much more may you do an act of love
to your brethren at so little a sacrifice of self.
might be rich--in the heavenly glory
which constitutes His riches, and all other things, so far
as is really good for us (compare
1Co 3:21, 22).
10. advice--Herein he does not (as some misinterpret the
passage) disclaim inspiration for the advice he gives; but
under the Spirit, states that it is his "opinion"
[ALFORD] or "judgment" [ELLICOTT, and others],
not a command, that so their offering might be free
and spontaneous.
this--my giving you an advice,
not a command.
who have begun before--"seeing
that ye have begun before" the
Macedonian churches; "a year ago" should be
connected with this clause.
not only to do, but also to be
forward--There were three steps: (1) the
forwardness, more literally, "the will"; (2)
the setting about it, literally, "doing
it"; (3) completion of it [ALFORD]. In the two
former, not only the act, but the intention,
the Corinthians preceded the Macedonians. BENGEL
explains, "Not only to do" FOR THE PAST YEAR,
"but also to be forward" or willing FOR
THIS YEAR. E LLICOTT translates, "already,"
instead of "before": "Ye began already a
year ago, not only to do, but also to be forward." It
appears hence, that something had been done in the matter a
year before; other texts, however, show the collection was
not yet paid (compare
2Co 8:11 and 2Co 9:5, 7). This agrees with one, and
only one supposition, namely, that every man had laid by in
store the fund from which he was afterwards to contribute,
the very case which is shown by
1Co 16:2 to have existed [PALEY, Horæ
Paulinæ].
11. perform--"complete the doing also" (see on 2Co 8:10).
a readiness to will--Greek,
"the readiness of will"; referring
to
2Co 8:10, where the Greek for "to be
forward," ought to be translated as here, "to
will."
performance--"completion"
[ALFORD], The godly should show the same zeal to finish, as
well as to begin well, which the worldly exhibit in their
undertakings (
Jer 44:25).
12. For--Following up the rule "out of that which ye
have" (
2Co 8:11), and no more.
a willing mind--rather, as
Greek, "the readiness," namely, to will,
referring to
2Co 8:11.
accepted--Greek "favorably
accepted."
according to that a man hath--The
oldest manuscripts omit "a man." Translate,
"According to whatsoever it have"; the willing
mind, or "readiness" to will, is personified
[A LFORD]. Or better, as BENGEL, "He is
accepted according to whatsoever he have"; so
2Co 9:7, The Lord loveth a cheerful giver."
Compare as to David,
1Ki 8:18. God accepts the will for the deed. He judges
not according to what a man has the opportunity to do, but
according to what he would do if he had the opportunity
(compare
Mr 14:8; and the widow's mite,
Lu 21:3, 4).
13. For--Supply from 2Co 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.
14. by an equality--"by the rule of equality"
[ALFORD]: literally, "Out of equality."
now at this time--Greek,
"at the present juncture" or season.
that their abundance also--The
Greek being distinct from the previous
"that," translate, "in order that,"
namely, at another season, when your relative
circumstances may be reversed. The reference is solely to
temporal wants and supplies. Those, as BENGEL, who
quote
Ro 15:27 for interpreting it of spiritual supplies from
the Jews to the Gentiles, forget that
Ro 15:27 refers to the past benefit spiritually,
which the Jews have conferred on the Gentiles, as a motive
to gratitude on the part of the latter, not to a
prospective benefit to be looked for from the former,
which the text refers to.
15. ( Ex 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. HOWARD].
16, 17. Returning to the subject of
2Co 8:6.
for you--Translate, "Which put
the same earnest care for you into the heart of
Titus," as was in myself. My care for you led me to
"desire" him (
2Co 8:6, 17, "exhortation," the same
Greek); but Titus had of himself the same care,
whence he "accepted (gladly) my exhortation" (
2Co 8:17) to go to you (
2Co 8:6).
17. being more forward--more earnest than to need such
exhortation.
he went--Greek, "went
forth." We should say, he is going
forth; but the ancients put the past tense in letter
writing, as the things will have been past by the time that
the correspondent, receives the letter. "Of his own
accord," that is, it is true he has been exhorted by
me to go, but he shows that he has anticipated my desires,
and already, "of his own accord," has desired to
go.
18. the brother, whose praise is in the gospel--whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was ( Ac 20:6). Not a Macedonian, as appears from 2Co 9:4. Of all Paul's "companions in travel" ( 2Co 8:19; Ac 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe ( Ac 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Ac 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare 2Co 12:18; Phm 24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [BENGEL].
19. not that only--not only praised in all the
churches.
chosen--by vote: so the
Greek.
of the churches--therefore these
companions of Paul are called "messengers of the
churches" (
2Co 8:23).
to travel--to Jerusalem.
with this grace--Greek,
"in the case of this grace," or
"gift."
to the glory of the same Lord--The
oldest manuscripts omit "same."
declaration of your ready mind--The
oldest manuscripts read, "our," not your.
This and the previous clause, "to the glory of the
same Lord," do not follow "administered by
us," but "chosen of the churches to travel,"
&c. The union of the brother with Paul in this affair
of the collection was done to guard against suspicions
injurious "to the glory" of the Lord. It was also
done in order to produce a "readiness" on the
part of Paul and the brother to undertake the office which
each, by himself, would have been less ready to undertake,
for fear of suspicions arising (
2Co 8:20) as to their appropriation of any of the
money.
20. Avoiding--taking precautions against this.
in this abundance--in the case of
this abundance.
21. The Septuagint (
Pr 3:4; Ro 12:17). The oldest manuscripts read,
"For we provide."
honest things--"things
honorable."
22. This second brother, BIRKS supposes to be
Trophimus: for a Macedonian is not meant (
2Co 9:4) probably the same as was sent before with
Titus (
2Co 12:18); and therefore sent from Ephesus, and
probably an Ephesian: all this is true of Trophimus.
oftentimes . . . in many
things--Join and translate as in the Greek,
"many times in many things."
upon the great confidence which I have
in you--"through the great confidence WHICH HE HAS
towards you" [ALFORD]. BENGEL better supports
English Version, "We have sent . . .
through the confidence WHICH WE FEEL in regard to your
liberality."
23. fellow helper concerning you--Greek,
"fellow worker towards you."
our brethren--the two mentioned in
2Co 8:18, 22.
messengers--rather, as the
Greek, "apostles": in the less strict sense
(
Ac 14:14).
of the churches--sent by the churches,
as we are by the Lord (
Php 2:25). There was in the synagogue an ecclesiastical
officer, called "the angel of the Church," whence
the title seems derived (compare
Re 2:1).
24. The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."
2Co 9:1-15. REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD.
1. For--connected with
2Co 8:16: "Show love to the messengers of the
churches; for as concerns the ministration for the saints,
it is superfluous for me to write to you who are so
forward already."
write--emphatical: It is superfluous
to "write," for you will have witnesses present
[BENGEL].
2. ready a year ago--to send off the money, owing to the
apostle's former exhortation (
1Co 16:1, 2).
your zeal--Greek, "the
zeal from you," that is, on your part; propagated from
you to others.
provoked--that is, stimulated.
very many--Greek, "the
greater number," namely, of the Macedonians.
3. have I sent--we should say, "I send"; whereas
the ancients put it in the past, the time which it would be
by the time that the letter arrived.
the brethren-- (
2Co 8:18, 22) --Titus and the two others.
should be in vain in this
behalf--"should be proved futile in this
particular," however true in general (
2Co 7:4). A tacit compliment, softening the sharp
monition.
as I said--as I was saying (
2Co 9:2).
4. if they of Macedonia--rather as Greek, "if
Macedonians."
unprepared--with your collection; see
2Co 9:2, "ready," Greek,
"prepared."
we, not to say ye--Ye would
naturally feel more ashamed for yourselves, than we (who
boasted of you) would for you.
confident boasting--The oldest
manuscripts read simply "confidence," namely, in
your liberality.
5. that they would go before--Translate, "that they
should," &c.
whereof ye had notice before--rather,
"promised before"; "long announced by me to
the Macedonians" (
2Co 9:2) [BENGEL]. "Your promised bounty" [E
LLICOTT and others].
not as of
covetousness--Translate, "not as matter of
covetousness," which it would be, if you gave
niggardly.
6. I say--ELLICOTT and others supply the ellipsis
thus: "But remember this."
bountifully--literally,
"with," or "in
blessings." The word itself implies a
beneficent spirit in the giver (compare
2Co 9:7, end), and the plural implies the
abundance and liberality of the gifts. "The
reaping shall correspond to the proportions and spirit of
the sowing" [BENGEL]. Compare
Eze 34:26, "Showers of blessing."
7. according as he purposeth in his heart--Let the full consent of the free will go with the gift [ALFORD]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" ( Pr 22:9; 11:25; Isa 32:8).
8. all grace--even in external goods, and even while ye
bestow on others [BENGEL].
that--"in order that."
God's gifts are bestowed on us, not that we may have
them to ourselves, but that we may the more "abound in
good works" to others.
sufficiency--so as not to need the
help of others, having yourselves from God "bread for
your food" (
2Co 9:10).
in all things--Greek,
"in everything."
every good work--of charity to others,
which will be "your seed sown" (
2Co 9:10).
9. As it is written--realizing the highly blessed character
portrayed in
Ps 112:9.
He--the "good man" (
Ps 112:5).
dispersed--as seed sown with full and
open hand, without anxious thought in what direction each
grain may fall. It is implied also that he has
always what he may disperse [BENGEL]. So in
Ps 112:9.
the poor--The Greek word is
found here only in New Testament, "one in straitened
circumstances, who earns his bread by labor." The word
usually employed means "one so poor as to live by
begging."
his righteousness--Here
"beneficence": the evidence of his being
righteous before God and man. Compare
De 24:13; Mt 6:1, "alms"; Greek,
"righteousness."
remaineth--unexhausted and unfailing.
10. Translate, as in
Isa 55:10, "He that ministereth (supplieth) seed
to the sower and bread for food" (literally,
"bread for eating").
minister--rather future, as the oldest
manuscripts, "Shall minister (supply) and
multiply."
your seed--your means for
liberality.
the fruits of your righteousness--the
heavenly rewards for your Christian charity (
Mt 10:42). Righteousness shall be itself the reward,
even as it is the thing rewarded (
Ho 10:12; Mt 5:6; 6:33).
11. Compare
2Co 9:8.
bountifulness--Greek,
"single-minded liberality." Translated
"simplicity,"
Ro 12:8.
causeth through us--literally,
"worketh through us"; that is, through our
instrumentality as the distributors.
thanksgiving--on the part of the
recipients.
12. Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."
13. by--through occasion of.
experiment--Translate, "the
experience" [ELLICOTT and others]. Or, "the
experimental proof" of your Christian character,
afforded by "this ministration."
they--the recipients.
for your professed
subjection--Greek, "for the subjection of your
profession"; that is, your subjection in accordance
with your profession, in relation to the Gospel. Ye yield
yourselves in willing subjection to the Gospel precepts,
evinced in acts, as well as in profession.
your liberal
distribution--Greek, "the liberality of your
contribution in relation to them," &c.
14. Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God ( 2Co 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.
15. his unspeakable gift--the gift of His own Son, which includes all other inferior gifts ( 2Co 8:9; Ro 8:32). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake?
2Co 10:1-18. HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE.
1. I Paul myself--no longer "we," "us,"
"our" (
2Co 9:11): I who am represented by depreciators
as "base," I, the same Paul, of my own
accord "beseech you"; or rather
"entreat," "exhort" you for your
sake. As "I beseech you" (a distinct
Greek verb,
2Co 10:2) for my sake.
by the meekness and gentleness of
Christ--He mentions these graces of Christ especially (
Ps 18:35; Mt 11:29), as on account of his imitation of
them in particular he was despised [GROTIUS]. He entreats
them by these, in order to show that though he must have
recourse to more severe measures, he is naturally inclined
to gentle ones after Christ's example [M ENOCHIUS].
"Meekness" is more in the mind internally;
"gentleness" in the external behavior, and in
relation to others; for instance, the condescending
yieldingness of a superior to an inferior, the former
not insisting on his strict rights [T RENCH]. BENGEL
explains it, "By the meekness and gentleness
derived by me from Christ," not from my own
nature: he objects to understanding it of
Christ's meekness and gentleness, since nowhere
else is "gentleness" attributed to Him. But
though the exact Greek word is not applied to Him,
the idea expressed by it is (compare
Isa 40:11; Mt 12:19, 20).
in presence--in personal appearance
when present with you.
base--Greek, "lowly";
timid, humbly diffident: opposed to "bold."
"Am" stands here by ironical concession for
"am reputed to be" (compare
2Co 10:10).
2. I beseech you--Intimating that, as he can beseech
in letters, so he can be severe in their presence.
that I may not be--that I may not
have to be bold, &c.
with that confidence--that
authoritative sternness.
I think--I am minded to
be.
as if we walked according to the
flesh--His Corinthian detractors judged of him by
themselves, as if he were influenced by fleshly motives,
the desire of favor or fear of giving offense, so as not to
exercise his authority when present.
3. For--Reason why they should regard him "beseeching" them ( 2Co 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" ( 2Co 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [ALFORD].
4. A confutation of those who try to propagate their creed
by force and persecution (compare
Lu 9:54-56).
weapons--for punishing offending
members (
2Co 10:6; 1Co 4:21; 5:5, 13); boldness of speech,
ecclesiastical discipline (
2Co 10:8; 2Co 13:10), the power of the word, and of the
sacraments, the various extraordinary gifts of the
Spirit.
carnal--Translate,
"fleshly," to preserve the allusion to
2Co 10:2, 3.
mighty through God--Greek,
"mighty to God," that is, mighty before God: not
humanly, but divinely powerful. The power is not ours, but
God's. Compare "fair to God," that is,
divinely fair (
Ac 7:20, Margin). Also above (
2Co 2:15), "unto God a sweet savor."
"The efficacy of the Christian religion proves its
truth" [BENGEL].
pulling down--As the Greek is
the same as in
2Co 10:5, translate, "casting down." Compare
Jer 1:10: the inspired servants of God inherit the
commission of the Old Testament prophets.
strongholds-- (
Pr 21:22); namely, in which sinners entrench themselves
against reproof; all that opposes itself to Christ; the
learning, and eloquence, and philosophical subtleties on
which the Corinthians prided themselves. So Joshua's
trumpet blast was "mighty" under God to overthrow
the walls of Jericho.
5. imaginations--rather, "reasonings." Whereas
"thought" expresses men's own purpose
and determination of living after their own pleasure
[TITTMANN].
high thing--So it ought to be
translated (
Ro 8:39). A distinct Greek word from that in
Eph 3:18, "height," and
Re 21:16, which belongs to God and heaven from whence
we receive nothing hurtful. But "high thing" is
not so much "height" as something made
high, and belongs to those regions of air where the
powers of darkness ::exalt themselves" against Christ
and us (
Eph 2:2; 6:12; 2Th 2:4).
exalteth itself--
2Th 2:4 supports English Version rather than the
translation of E LLICOTT, &c., "is lifted
up." Such were the high towers of Judaic
self-righteousness, philosophic speculations, and
rhetorical sophistries, the "knowledge" so much
prized by many (opposed to "the knowledge of
God"), which endangered a section of the Corinthian
Church.
against the knowledge of God--True
knowledge makes men humble. Where there is exaltation of
self, there knowledge of God is wanting [BENGEL]. Arrange
the words following thus: "Bringing every thought
(that is, intent of the mind or will) into captivity
to the obedience of Christ," that is, to obey Christ.
The three steps of the apostle's spiritual warfare are:
(1) It demolishes what is opposed to Christ; (2) It leads
captive; (3) It brings into obedience to Christ (
Ro 1:5; 16:26). The "reasonings" (English
Version, "imaginations") are utterly
"cast down." The "mental intents"
(English Version, "thoughts") are taken
willing captives, and tender the voluntary obedience of
faith to Christ the Conqueror.
6. Translate, "Having ourselves (that is,
being) in readiness to exact punishment for all
disobedience," &c. We have this in store for the
disobedient: it will be brought into action in due
time.
when your obedience, &c.--He
charitably assumes that most of the Corinthian Church will
act obediently; therefore he says "YOUR
obedience." But perhaps some will act otherwise; in
order, therefore, to give all an opportunity of joining the
obedient, he will not prematurely exact punishment, but
wait until the full number of those gathered out to Christ
has been "completed," and the remainder have been
proved incorrigible. He had acted already so at Corinth (
Ac 18:6-11; compare
Ex 32:34; Mt 13:28-30).
7. Do ye regard mere outward appearance (mere external
recommendations, personal appearance, voice, manner,
oratory of teachers present face to face, such as
they admired in the false teachers to the disparagement of
Paul,
2Co 10:10; see on 2Co 5:12)?
Even in outward bearing when I shall be
present with you (in contrast to "by
letters,"
2Co 10:9) I will show that I am more really armed with
the authority of Christ, than those who arrogate to
themselves the title of being peculiarly
"Christ's" (
1Co 1:12). A Jewish emissary seems to have led this
party.
let him of himself think this
again--He may "of himself," without needing to be
taught it in a more severe manner, by "thinking
again," arrive at "this" conclusion,
"that even as," &c. Paul modestly demands for
himself only an equal place with those whom he had begotten
in the Gospel [BENGEL].
8. "For even if I were to boast somewhat more
exceedingly (than I do,
2Co 10:3-6) of our (apostolic) authority (
2Co 10:6; 2Co 13:10) . . . I should not be
put to shame (by the fact; as I should be if my authority
proved to be without foundation: my threats of punishment
not being carried into effect)."
for edification . . . not
for . . . destruction--Greek, "for
building up . . . not for . . . CASTING
DOWN" (the same Greek as in
2Co 10:5): the image of a building as in
2Co 10:4, 5. Though we "cast down
reasonings," this is not in order to destroy, but
really to build up ("edify"), by removing
those things which are hindrances to edification, and
testing what is unsound, and putting together all that is
true in the building [C HRYSOSTOM].
9. I say this lest I should seem to be terrifying you, as children, with empty threats [BENGEL]. ESTIUS explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and 2Co 10:10, 11 confirm BENGEL'S view.
10. letters--implying that there had been already more
letters of Paul received by the Corinthians than the one we
have, namely, First Corinthians; and that they contained
strong reproofs.
say they--Greek, "says
one," "such a one" (
2Co 10:11) seems to point to some definite individual.
Compare
Ga 5:10; a similar slanderer was in the Galatian
Church.
weak-- (
2Co 12:7; 1Co 2:3). There was nothing of majesty or
authority in his manner; he bore himself tremblingly among
them, whereas the false teachers spoke with authoritative
bearing and language.
11. think this--"consider this."
such will we be--or
"are," in general, not merely shall we be at our
next visit.
12. "We do not presume (irony) to judge ourselves
among, or in comparison with, some of them that commend
themselves." The charge falsely brought against him of
commending himself (
2Co 3:1; 5:12), really holds good of the false
teachers. The phrase, "judge ourselves of the
number," is drawn from the testing of athletes and
senators, the "approved" being set down on the
roll [WAHL].
measuring themselves by
themselves--"among themselves": to
correspond to the previous verb, "judge ourselves
among them." Instead of measuring themselves by
the public standard, they measure themselves by one made by
themselves: they do not compare themselves with others who
excel them, but with those like themselves: hence their
high self-esteem. The one-eyed is easily king among the
blind.
are not wise--with all their boasted
"wisdom" (
1Co 1:19-26), they are anything but "wise."
13. not boast . . . without . . .
measure--Greek, "to unmeasured bounds."
There is no limit to a man's high opinion of himself,
so long as he measures himself by himself (
2Co 10:13) and his fellows, and does not compare
himself with his superiors. It marks the personal
character of this Epistle that the word "boast"
occurs twenty-nine times in it, and only twenty-six times
in all the other Epistles put together. Undeterred by the
charge of vanity, he felt he must vindicate his apostolic
authority by facts [CONYBEARE and HOWSON]. It would be to
"boast of things without our measure," were we to
boast of conversions made by "other men's
labors" (
2Co 10:15).
distributed--apportioned
[ALFORD].
a measure--as a measure
[ALFORD].
to reach--"that we should reach
as far as even to you": not that he meant to go no
further (
2Co 10:16; Ro 15:20-24). Paul's "measure"
is the apportionment of his sphere of Gospel labors
ruled for him by God. A "rule" among the
so-called "apostolic canons" subsequently was,
that no bishop should appoint ministers beyond his own
limits. At Corinth no minister ought to have been received
without Paul's sanction, as Corinth was
apportioned to him by God as his apostolic
sphere. The Epistle here incidentally, and therefore
undesignedly, confirms the independent history, the Acts,
which represents Corinth as the extreme limit as yet of his
preaching, at which he had stopped, after he had
from Philippi passed southward successively through
Amphipolis, Apollonia, Thessalonica, Berea, and Athens
[PALEY, Horæ Paulinæ].
14. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."
15. "Not boasting to unmeasured bounds (that is, not
exceeding our own bounds by boasting) of (literally,
'in') other men's labors."
when--"As your faith goes on
increasing." The cause of his not yet reaching with
the Gospel the regions beyond Corinth, was the weakness as
yet of their faith. He desired not to leave the Corinthians
before the proper time, and yet not to put off preaching to
others too long.
enlarged by you--Greek,
"in your case." Our success in your case will
give us an important step towards further progress beyond
you (
2Co 10:16).
according to our rule--according to
our divinely assigned apportionment of the area or sphere
of our work; for "we stretch not ourselves beyond our
measure" (
2Co 10:14).
abundantly--Greek, "unto
exceeding abundance": so as to exceed the limits we
have yet reached (
2Co 10:16).
16. To--that is, so as to preach . . .
beyond you (and) not to boast, &c.
in another man's line of things
made ready to our hand--Do not connect "line of
things," &c.; but "boast of things,"
&c. To make this clearer, arrange the words thus,
"Not to boast as to things (already made by the
preaching of others) ready to our hand in another man's
line (that is, within the line, or sphere of labor,
apportioned by God to another)."
17. glorieth--Translate, to accord with 2Co 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord ( 1Co 1:31; 15:10).
18. (
Pr 27:2).
whom the Lord commendeth--to whom the
Lord has given as His "Epistle of commendation,"
the believers whom he has been the instrument of
converting: as was Paul's case (
2Co 3:1-3).
is approved--can stand the test of the
final trial. A metaphor from testing metals (
Ro 16:10; 1Co 11:19). So on the other hand those
finally rejected by the Lord are termed
"reprobate silver" (
Jer 6:30).
2Co 11:1-33. THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR.
1. Would to God--Translate as Greek, "I would
that."
bear with me--I may ask not
unreasonably to be borne with; not so the false apostles
(
2Co 11:4, 20).
my--not in the oldest
manuscripts.
folly--The Greek is a milder
term than that for "foolishness" in
1Co 3:19; Mt 5:22; 25:2. The Greek for
"folly" here implies imprudence; the
Greek for "foolishness" includes the idea of
perversity and wickedness.
and indeed bear--A request (so
2Co 11:16). But the Greek and the sense favor
the translation, "But indeed (I need not wish it, for)
ye do bear with me"; still I wish you to bear
with me further, while I enter at large into
self-commendations.
2. For I am jealous--The justification of his
self-commendations lies in his zealous care lest they
should fall from Christ, to whom he, as "the friend of
the Bridegroom" (
Joh 3:29), has espoused them; in order to lead them
back from the false apostles to Christ, he is obliged to
boast as an apostle of Christ, in a way which, but for the
motive, would be "folly."
godly jealousy--literally,
"jealousy of God" (compare
2Co 1:12, "godly sincerity," literally,
"sincerity of God"). "If I am immoderate, I
am immoderate to God" [BENGEL]. A jealousy which has
God's honor at heart (
1Ki 19:10).
I . . . espoused you--Paul
uses a Greek term applied properly to the
bridegroom, just as he ascribes to himself
"jealousy," a feeling properly belonging to the
husband; so entirely does he identify himself with
Christ.
present you as a chaste virgin
to Christ--at His coming, when the heavenly marriage
shall take place (
Mt 25:6; Re 19:7, 9). What Paul here says he desires to
do, namely, "present" the Church as "a
chaste virgin" to Christ, Christ Himself is
said to do in the fuller sense. Whatever ministers do
effectively, is really done by Christ (
Eph 5:27-32). The espousals are going on now. He
does not say "chaste virgins"; for not individual
members, but the whole body of believers conjointly
constitute the Bride.
3. I fear-- (
2Co 12:20); not inconsistent with love. His source of
fear was their yielding character.
subtilty--the utter foe of the
"simplicity" which is intent on ONE object,
Jesus, and seeks none "other," and no
"other" and different Spirit (
2Co 11:4); but loves him with tender SINGLENESS OF
AFFECTION. Where Eve first gave way, was in mentally
harboring for a moment the possibility insinuated by the
serpent, of GOD not having her truest interests at heart,
and of this "other" professing friend being more
concerned for her than God.
corrupted--so as to lose their virgin
purity through seducers (
2Co 11:4). The same Greek stands for
"minds" as for "thoughts" (
2Co 10:5, also see on 2Co 10:5);
intents of the will, or mind. The oldest
manuscripts after "simplicity," add, "and
the purity" or "chastity."
in Christ--rather, "that is
towards Christ."
4. if, &c.--which in fact is impossible.
However, if it were possible, ye might then bear with them
(see on 2Co 11:1). But there can be
no new Gospel; there is but the one which I
first preached; therefore it ought not to be
"borne" by you, that the false teachers should
attempt to supersede me.
he that cometh--the high-sounding
title assumed by the false teachers, who arrogated
Christ's own peculiar title (Greek,
Mt 11:3, and Heb 10:37), "He that is coming."
Perhaps he was leader of the party which assumed peculiarly
to be "Christ's" (
2Co 10:7; 1Co 1:12); hence his assumption of the
title.
preacheth . . . receive--is
preaching . . . ye are receiving.
Jesus--the "Jesus" of Gospel
history. He therefore does not say
"Christ," which refers to the
office.
another . . .
another--Greek, "another Jesus . . .
a different Spirit . . . a
different Gospel." Another implies a
distinct individual of the same kind; different
implies one quite distinct in kind.
which ye have not received--from
us.
spirit . . . received
. . . gospel . . . accepted--The will
of man is passive in RECEIVING the "Spirit"; but
it is actively concurrent with the will of God (which goes
before to give the good will) in ACCEPTING the
"Gospel."
ye might well bear with him--There
would be an excuse for your conduct, though a bad one (for
ye ought to give heed to no Gospel other than what ye have
already heard from me,
Ga 1:6, 7); but the false teachers do not even pretend
they have "another Jesus" and a "different
Gospel" to bring before you; they merely try to
supplant me, your accredited Teacher. Yet ye not only
"bear with" them, but prefer them.
5. For--My claim is superior to that of the false teachers,
"For," &c.
I suppose--I reckon [ALFORD].
I was not--Greek, "That I
have not been, and am not."
the very chiefest apostles--James,
Peter, and John, the witnesses of Christ's
transfiguration and agony in Gethsemane. Rather,
"those overmuch apostles," those surpassers of
the apostles in their own esteem. This sense is proved
by the fact that the context contains no comparison between
him and the apostles, but only between him and the false
teachers;
2Co 11:6 also alludes to these, and not to the
apostles; compare also the parallel phrase, "false
apostles" (see on 2Co 11:13
and 2Co 12:11) [ALFORD].
6. rude--Greek, "a common man"; a
"laic"; not rhetorically trained; unskilled in
finish of diction.
1Co 2:1-4, 13; 2Co 10:10, 11, shows his words
were not without weight, though his
"speech" was deficient in oratorical artifice.
"Yet I am not so in my knowledge" (
2Co 12:1-5; Eph 3:1-5).
have been . . . made
manifest--Read with the oldest manuscripts, "We have
made things (Gospel truths) manifest," thus showing
our "knowledge." English Version would
mean, I leave it to yourselves to decide whether I be rude
in speech . . . : for we have been thoroughly
(literally, "in everything") made manifest among
you (literally, "in respect to you"; "in
relation to you"). He had not by reserve kept back his
"knowledge" in divine mysteries from them (
2Co 2:17; 4:2; Ac 20:20, 27).
in all things--The Greek rather
favors the translation, "among all men"; the
sense then is, we have manifested the whole truth among all
men with a view to your benefit [ALFORD]. But the
Greek in
Php 4:12, "In each thing and in all things,"
sanctions English Version, which gives a clearer
sense.
7. Have I--literally, "OR have I?" Connected with
2Co 11:6, "Or will any of you make it an objection
that I have preached to you gratuitously?" He leaves
their good feeling to give the answer, that this, so far
from being an objection, was a decided superiority in him
above the false apostles (
1Co 9:6-15).
abasing myself--in my mode of living,
waiving my right of maintenance, and earning it by manual
labor; perhaps with slaves as his fellow laborers (
Ac 18:3; Php 4:12).
ye . . .
exalted--spiritually, by your admission to Gospel
privileges.
because--"in that."
gospel of God--"of God"
implies its divine glory to which they were admitted.
freely--"without charge."
8. I robbed--that is, took from them in order to spare you
more than what was their fair share of contribution to my
maintenance, for example, the Philippian Church (
Php 4:15, 16).
wages--"subsidy."
to do you service--Greek,
"with a view to ministration to you"; compare
"supplied" (Greek, "in
addition"),
2Co 11:9, implying, he brought with him from the
Macedonians, supplies towards his maintenance at Corinth;
and (
2Co 11:9) when those resources failed
("when I wanted") he received a new
supply, while there, from the same source.
9. wanted--"was in want."
chargeable--Greek,
"burdensome," literally, "to torpify,"
and so to oppress. JEROME says it is a Cilician word
(
2Co 12:14, 16).
the brethren which came--rather, as
Greek, "the brethren when they
came." Perhaps Timotheus and Silas (
Ac 8:1, 5). Compare
Php 4:15, 16, which refers to donations received from
the Philippians (who were in Macedonia) at two distinct
periods ("once and again"), one at Thessalonica,
the other after his departure from Macedonia, that is, when
he came into Achaia to Corinth (from the church in which
city he would receive no help); and this "in the
beginning of the Gospel," that is, at its first
preaching in these parts. Thus all three, the two Epistles
and history, mutually, and no doubt undesignedly, coincide;
a sure test of genuineness.
supplied--Greek, "supplied
in addition," namely, in addition to their former
contributions; or as BENGEL, in addition to the supply
obtained by my own manual labor.
10. Greek, "There is (the) truth of Christ in
me that," &c. (
Ro 9:1).
no man shall stop me of--The oldest
manuscripts read, "This boasting shall not be
shut (that is, stopped) as regards me."
"Boasting is as it were personified . . .
shall not have its mouth stopped as regards me"
[ALFORD].
11. Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.
12. I will do--I will continue to decline
help.
occasion--Greek,
"the occasion," namely, of misrepresenting
my motives, which would be afforded to my detractors, if I
accepted help.
that wherein they glory, they may be
found even as we--BENGEL joins this clause with "the
occasion," namely, of glorying or
boasting; the occasion "that they may be found (a
point wherein they glory) even as we," that is, quite
as disinterested, or virtually, quite as gain-seeking and
self-seeking. It cannot mean that the false teachers taught
gratuitously even as Paul (compare
2Co 11:20; 1Co 9:12). ALFORD less clearly explains by
reference to
2Co 11:18, &c., where the "glorying" here
is taken up and described as "glorying after the
flesh"; thus it means, that in the matters of which
they beast they may be found even as we, that is, we may
been a fair and equal footing; that there may be no
adventitious comparisons made between us, arising out
of misrepresentations of my course of procedure, but
that in every matter of boasting we may be fairly compared
and judged by facts; FOR (
2Co 11:13) realities they have none, no weapons but
misrepresentation, being false apostles.
13. For--reason why he is unwilling they should be thought
like him [BENGEL].
such--they and those like them.
false apostles--those "overmuch
apostles" (see on 2Co 11:5) are
no apostles at all.
deceitful workers--pretending to be
"workmen" for the Lord, and really seeking their
own gain.
14. is transformed--rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants ( Lu 22:54; Eph 6:12).
15. no great thing--no difficult matter.
if his ministers also--as well as
himself.
righteousness--answering to
"light" (
2Co 11:14); the manifestation wherewith God reveals
Himself in Christ (
Mt 6:33; Ro 1:17).
end--The test of things is the
end which strips off every specious form into which
Satan's agents may now "transform" themselves
(compare
Php 3:19, 21).
according to their works--not
according to their pretensions.
16. I say again--again taking up from
2Co 11:1 the anticipatory apology for his
boasting.
if otherwise--but if ye will not grant
this; if ye will think me a fool.
yet as a fool--"yet even as a
fool receive me"; grant me the indulgent hearing
conceded even to one suspected of folly. The Greek
denotes one who does not rightly use his mental powers; not
having the idea of blame necessarily attached to it; one
deceived by foolish vanities, yet boasting himself
[TITTMANN], (
2Co 11:17, 19).
that I--The oldest manuscripts read,
"that I, too," namely, as well as
they, may boast myself.
17. not after the Lord--By inspired guidance he
excepts this "glorying" or "boasting"
from the inspired authoritativeness which belongs to all
else that he wrote; even this boasting, though undesirable
in itself, was permitted by the Spirit, taking into account
its aim, namely, to draw off the Corinthians from their
false teachers to the apostle. Therefore this passage gives
no proof that any portion of Scripture is uninspired. It
merely guards against his boasting being made a
justification of boasting in general, which is not
ordinarily "after the Lord," that is, consistent
with Christian humility.
foolishly--Greek, "in
foolishness."
confidence of boasting-- (
2Co 9:4).
18. many--including the "false teachers."
after the flesh--as fleshly men are
wont to boast, namely, of external advantages, as their
birth, doings, &c. (compare
2Co 11:22).
I will glory also--that is, I also
will boast of such fleshly advantages, to show you that
even in these I am not their inferiors, and therefore ought
not to be supplanted by them in your esteem; though these
are not what I desire to glory in (
2Co 10:17).
19. gladly--willingly. Irony. A plea why they should "bear with" ( 2Co 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" ( 1Co 4:8, 10; Paul's real view of their wisdom was very different, 1Co 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.
20. For--Ye may well "bear with" fools; for ye
even "bear with" oppressors. Translate, "Ye
bear with them."
a man--as the false apostles do.
bring you into bondage--to himself.
Translate "brings," not "bring"; for
the case is not merely a supposed case, but a case actually
then occurring. Also "devours" (namely, by
exactions,
Mt 23:24; Ps 53:4), "takes,"
"exalts," "smites."
take of you--So the
Greek for "take" is used for "take away
from" (
Re 6:4). ALFORD translates, as in
2Co 12:16, "catches you."
exalt himself--under the pretext of
apostolic dignity.
smite you on the face--under the
pretext of divine zeal. The height of insolence on their
part, and of servile endurance on yours (
1Ki 22:24; Ne 13:25; Lu 22:64; Ac 23:2; 1Ti 3:3).
21. as concerning reproach--rather, "by way of
dishonor (that is, self-disparagement) I say
it."
as though we . . . weak--in
not similarly (
2Co 11:20) showing our power over you. "An
ironical reminiscence of his own abstinence when among them
from all these acts of self-exaltation at their
expense" (as if such abstinence was weakness) [A
LFORD]. The "we" is emphatically contrasted with
the false teachers who so oppressively displayed their
power. I speak so as though WE had been weak when with you,
because we did not show our power this way. Howbeit (we are
not really weak; for), whereinsoever any is bold
. . . I am bold also.
22. Hebrews . . . Israelites . . . the seed of Abraham--A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" ( Ro 9:4); "the seed of Abraham," to the claim to a share in the Messiah ( Ro 11:1; 9:7). Compare Php 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.
23. I speak as a fool--rather, as Greek, "I
speak as if beside myself"; stronger than
"as a fool."
I am more--namely, in respect to the
credentials and manifestations of my ministry, more
faithful and self-denying; and richer in tokens of
God's recognition of my ministry. Old authorities read
the order thus, "In prisons above measures, in stripes
more abundantly" (English Version, less
accurately, "more frequent").
Ac 16:23-40 records one case of his imprisonment with
stripes. C LEMENT OF ROME [First Epistle to the
Corinthians] describes him as having suffered bonds
seven times.
in death oft-- (
2Co 4:10; Ac 9:23; 13:50; 14:5, 6, 19; 17:5, 13).
24. De 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [BENGEL]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.
25. The beating by Roman magistrates at Philippi (
Ac 16:23) is the only one recorded in Acts, which does
not profess to give a complete journal of his life, but
only a sketch of it in connection with the design of the
book, namely, to give an outline of the history of the
Gospel Church from its foundation at Jerusalem, to the
period of its reaching Rome, the capital of the Gentile
world.
once was I stoned-- (
Ac 14:19).
thrice . . .
shipwreck--before the shipwreck at Melita (
Ac 27:44). Probably in some of his voyages from Tarsus,
where he stayed for some time after his conversion, and
from which, as being a seafaring place, he was likely to
make missionary voyages to adjoining places (
Ac 9:30; 11:25; Ga 1:21).
a night and a day . . . in
the deep--probably in part swimming or in an open boat.
26. In--rather, "By": connected with
2Co 11:23, but now not with "in," as there,
and as in
2Co 11:27, where again he passes to the idea of
surrounding circumstances or environments [ALFORD, ELLICOTT
and others].
waters--rather, as Greek,
"rivers," namely, perils by the flooding of
rivers, as on the road often traversed by Paul between
Jerusalem and Antioch, crossed as it is by the torrents
rushing down from Lebanon. So the traveller Sport lost his
life.
robbers--perhaps in his journey from
Perga to Antioch in Pisidia. Pisidia was notorious for
robbers; as indeed were all the mountains that divided the
high land of Asia from the sea.
the heathen--Gentiles.
in the city--Damascus,
Ac 9:24, 25; Jerusalem,
Ac 9:29; Ephesus,
Ac 19:23.
false brethren-- (
Ga 2:4).
27. fastings--voluntary, in order to kindle
devotions (
Ac 13:2, 3; 14:23; 1Co 9:27); for they are
distinguished from "hunger and thirst," which
were involuntary [GROTIUS]. However, see on 2Co 6:5. The context refers solely to
hardships, not to self-imposed devotional
mortification. "Hunger and thirst" are not
synonymous with "foodlessness" (as the
Greek of "fasting" means), but are its
consequences.
cold . . .
nakedness--"cold" resulting from
"nakedness," or insufficient clothing, as the
Greek often means: as "hunger and thirst"
result from "foodlessness." (Compare
Ac 28:2; Ro 8:35). "When we remember that he who
endured all this was a man constantly suffering from infirm
health (
2Co 4:7-12; 12:7-10; Ga 4:13, 14), such heroic
self-devotion seems almost superhuman" [CONYBEARE and
HOWSON].
28. without--"Beside" trials falling on me
externally, just recounted, there is "that which
cometh upon me (literally, the impetuous concourse to
me of business; properly, a crowd rising up against
one again and again, and ready to bear him down), the
care of all the churches" (including those not yet
seen in the flesh,
Col 2:1): an internal and more weighty anxiety.
But the oldest manuscripts for "that which
cometh," read, "the pressure":
"the pressing care-taking" or
"inspection that is upon me daily." A LFORD
translates, "Omitting what is BESIDES"; namely,
those other trials besides those recounted. But the
Vulgate, ESTIUS, and BENGEL, support English
Version.
the care--The Greek implies,
"my anxious solicitude for all the
churches."
29. I . . . weak--in condescending sympathy with
the weak (
1Co 9:22). "Care generates sympathy, which
causes the minister of Christ personally to enter into the
feelings of all his people, as if he stood in their
position, so as to accommodate himself to all" [C
ALVIN].
offended--by some stumbling-block put
in his way by others: the "weak" is most liable
to be "offended."
I burn not--The "I" in the
Greek is emphatic, which it is not in the former
clause, "I am not weak." I not only enter into
the feeling of the party offended, but I burn with
indignation at the offender, I myself taking up his
cause as my own. "Who meets with a stumbling-block and
I am not disturbed even more than himself" [NEANDER].
30. glory of . . . infirmities--A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket ( 2Co 11:33). A character utterly incompatible with that of an enthusiast (compare 2Co 12:5, 9, 10).
31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke ( Ac 9:25) afterwards recorded it (compare Ga 1:20), [BENGEL]. It may ALSO refer to the revelation in 2Co 12:1, standing in beautiful contrast to his humiliating escape from Damascus.
32. governor--Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [NEANDER]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [A LFORD].
2Co 12:1-21. REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING.
1. He proceeds to illustrate the "glorying in
infirmities" (
2Co 11:30). He gave one instance which might expose him
to ridicule (
2Co 11:33); he now gives another, but this one
connected with a glorious revelation of which it was the
sequel: but he dwells not on the glory done to himself, but
on the infirmity which followed it, as displaying
Christ's power. The oldest manuscripts read, "I
MUST NEEDS boast (or glory) though it be not expedient;
for I will come." The "for" gives a
proof that it is "not expedient to boast": I will
take the case of revelations, in which if anywhere boasting
might be thought harmless. "Visions" refers to
things seen: "revelations," to things
heard (compare
1Sa 9:15) or revealed in any way. In
"visions" their signification was not always
vouchsafed; in "revelations" there was always an
unveiling of truths before hidden (
Da 2:19, 31). All parts of Scripture alike are matter
of inspiration; but not all of revelation.
There are degrees of revelation; but not of
inspiration.
of--that is, from the Lord;
Christ,
2Co 12:2.
2. Translate, "I know," not "I
knew."
a man--meaning himself. But he
purposely thus distinguishes between the rapt and
glorified person of
2Co 12:2, 4, and himself the infirmity-laden
victim of the "thorn in the flesh" (
2Co 12:7). Such glory belonged not to him, but
the weakness did. Nay, he did not even know whether
he was in or out of the body when the glory was put upon
him, so far was the glory from being his [ALFORD].
His spiritual self was his highest and truest self: the
flesh with its infirmity merely his temporary self (
Ro 7:25). Here, however, the latter is the prominent
thought.
in Christ--a Christian (
Ro 16:7).
above--rather, simply "fourteen
years ago." This Epistle was written A.D. 55-57.
Fourteen years before will bring the vision to A.D. 41-43,
the time of his second visit to Jerusalem (
Ac 22:17). He had long been intimate with the
Corinthians, yet had never mentioned this revelation
before: it was not a matter lightly to be spoken of.
I cannot tell--rather as Greek,
"I know not." If in the body, he must have
been caught up bodily; if out of the body, as seems
to be Paul's opinion, his spirit must have been
caught up out of the body. At all events he recognizes the
possibility of conscious receptivity in disembodied
spirits.
caught up-- (
Ac 8:39).
to the third heaven--even to,
&c. These raptures (note the plural,
"visions," "revelations,"
2Co 12:1) had two degrees: first he was caught
up "to the third heaven," and from thence to
"Paradise" (
2Co 12:4) [CLEMENT OF ALEXANDRIA, Miscellanies,
5.427], which seems to denote an inner recess of the third
heaven [BENGEL] (
Lu 23:43; Re 2:7). Paul was permitted not only to
"hear" the things of Paradise, but to see also in
some degree the things of the third heaven (compare
"visions,"
2Co 12:1). The occurrence TWICE of "whether in the
body . . . I know not, God knoweth," and of
"lest I should be exalted above measure," marks
two stages in the revelation. "Ignorance of the
mode does not set aside the certain knowledge of the
fact. The apostles were ignorant of many
things" [B ENGEL]. The first heaven is that of the
clouds, the air; the second, that of the stars, the
sky; the third is spiritual (
Eph 4:10).
3. Translate, "I know."
out of--Most of the oldest manuscripts
read "apart from."
4. unspeakable--not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable ( Ex 34:6; Isa 6:3). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them ( Joh 3:12; 1Co 2:9). A man may hear and know more than he can speak.
5. of myself--concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.
6. For--Not but that I might glory as to "myself"
(
2Co 12:5); "FOR if I should desire to glory, I
shall not be a fool"; for I have things to glory, or
boast of which are good matter for glorying of (not mere
external fleshly advantages which when he gloried in [
2Co 11:1-33] he termed such glorying "folly,"
2Co 11:1, 16, 17).
think of me--Greek, "form
his estimate respecting me."
heareth of me--Greek,
"heareth aught from me." Whatever haply he
heareth from me in person. If on account of healing a
cripple (
Ac 14:12, 13), and shaking off a viper (
Ac 28:5), the people thought him a god, what would they
have not done, if he had disclosed those revelations?
[ESTIUS]. I wish each of you to estimate me by "what
he sees" my present acts and "hears"
my teaching to be; not by my boasting of past
revelations. They who allow themselves to be thought of
more highly than is lawful, defraud themselves of the honor
which is at God's disposal [BENGEL] (
Joh 5:44; 12:43).
7. exalted above measure--Greek, "overmuch
uplifted." How dangerous must self-exaltation be, when
even the apostle required so much restraint!
[BENGEL].
abundance--Greek, "the
excess"; exceeding greatness.
given . . . me--namely, by
God (
Job 5:6; Php 1:29).
thorn in the flesh-- (
Nu 33:55; Eze 28:24). ALFORD thinks it to be the same
bodily affliction as in
Ga 4:13, 14. It certainly was something personal,
affecting him individually, and not as an apostle: causing
at once acute pain (as "thorn" implies)
and shame ("buffet": as slaves are
buffeted,
1Pe 2:20).
messenger of Satan--who is permitted
by God to afflict His saints, as Job (
Job 2:7; Lu 13:16).
to buffet me--In Greek,
present: to buffet me even now continuously. After
experiencing the state of the blissful angels, he is now
exposed to the influence of an evil angel. The chastisement
from hell follows soon upon the revelation from heaven. As
his sight and hearing had been ravished with
heavenly "revelations," so his touch is
pained with the "thorn in the flesh."
8. For--"concerning this thing."
thrice--To his first and second prayer
no answer came. To his third the answer came, which
satisfied his faith and led him to bow his will to
God's will. So Paul's master, Jesus, thrice
prayed on the Mount of Olives, in resignation to the
Father's will. The thorn seems (from
2Co 12:9, and Greek,
2Co 12:7, "that he may buffet me") to
have continued with Paul when he wrote, lest still he
should be "overmuch lifted up."
the Lord--Christ. Escape from the
cross is not to be sought even indirectly from Satan (
Lu 4:7). "Satan is not to be asked to spare
us" [BENGEL].
9. said--literally, "He hath said," implying that
His answer is enough [ALFORD].
is sufficient--The trial must endure,
but the grace shall also endure and never fail thee
[ALFORD], (
De 33:25). The Lord puts the words into Paul's
mouth, that following them up he might say, "O Lord,
Thy grace is sufficient for me" [B ENGEL].
my strength--Greek,
"power."
is made perfect--has its most perfect
manifestation.
in weakness--Do not ask for sensible
strength, FOR My power is perfected in man's
"strengthlessness" (so the Greek). The
"for" implies, thy "strengthlessness"
(the same Greek as is translated
"weakness"; and in
2Co 12:10, "infirmities") is the very element
in which My "power" (which moves coincident with
"My grace") exhibits itself more perfectly. So
that Paul instead of desiring the infirmity to
"depart," "rather" henceforth
"glories in infirmities, that the power of
Christ may rest (Greek, 'tabernacle upon,'
cover my infirmity all over as with a tabernacle; compare
Greek,
Joh 1:12) upon" him. This effect of Christ's
assurance on him appears,
2Co 4:7; 1Co 2:3, 4; compare
1Pe 4:14. The "My" is omitted in some of the
oldest manuscripts; the sense is the same,
"power" (referring to God's power) standing
absolutely, in contrast to "weakness" (put
absolutely, for man's weakness). Paul often repeats the
word "weakness" or "infirmity" (the
eleventh, twelfth, and thirteenth chapters) as being
Christ's own word. The Lord has more need of our
weakness than of our strength: our strength is often His
rival; our weakness, His servant, drawing on His resources,
and showing forth His glory. Man's extremity is
God's opportunity; man's security is Satan's
opportunity. God's way is not to take His children out
of trial, but to give them strength to bear up against it
(
Ps 88:7; Joh 17:15).
10. take pleasure in--too strongly. Rather as the
Greek, "I am well contented in."
infirmities--the genus. Two
pairs of species follow, partly coming from
"Satan's messenger," partly from men.
reproaches--"insults."
when--in all the cases just
specified.
then--then especially.
strong--"powerful" in
"the power of Christ" (
2Co 12:9; 2Co 13:4; Heb 11:34).
11. in glorying--omitted in the oldest manuscripts. "I
am become a fool." He sounds a retreat [BENGEL].
ye--emphatic. "It is YE who have
compelled me; for I ought to have been commended by
you," instead of having to commend myself.
am I behind--rather as Greek,
"was I behind" when I was with you?
the very chiefest--rather, as in
2Co 11:5, "those overmuch apostles."
though I be nothing--in myself (
1Co 15:9, 10).
12. Truly, &c.--There is understood some such clause as
this, "And yet I have not been commended by
you."
in all patience, in signs,
&c.--The oldest manuscripts omit "in."
"Patience" is not one of the "signs,"
but the element IN which they were wrought: endurance of
opposition which did not cause me to leave off working
[ALFORD]. Translate, "I N . . . patience, BY
signs," &c. His mode of expression is modest,
putting himself, the worker, in the background, "were
wrought," not "I wrought." As the
signs have not been transmitted to us, neither has the
apostleship. The apostles have no literal successors
(compare
Ac 1:21, 22).
mighty deeds--palpable works of divine
omnipotence. The silence of the apostles in fourteen
Epistles, as to miracles, arises from the design of those
Epistles being hortatory, not controversial. The passing
allusions to miracles in seven Epistles prove that the
writers were not enthusiasts to whom miracles seem
the most important thing. Doctrines were with them
the important matter, save when convincing adversaries. In
the seven Epistles the mention of miracles is not
obtrusive, but marked by a calm air of assurance, as of
facts acknowledged on all hands, and therefore
unnecessary to dwell on. This is a much stronger proof of
their reality than if they were formally and obtrusively
asserted. Signs and wonders is the regular formula of the
Old Testament, which New Testament readers would
necessarily understand of supernatural works. Again, in the
Gospels the miracles are so inseparably and congruously
tied up with the history, that you cannot deny the former
without denying the latter also. And then you have a
greater difficulty than ever, namely, to account for the
rise of Christianity; so that the infidel has something
infinitely more difficult to believe than that which he
rejects, and which the Christian more rationally accepts.
13. wherein you were inferior--that is, were treated with
less consideration by me than were other churches.
I myself--I made a gain of you
neither myself, nor by those others whom I
sent, Titus and others (
2Co 12:17, 18).
wrong--His declining support from the
Corinthians might be regarded as the denial to them of a
privilege, and a mark of their spiritual inferiority, and
of his looking on them with less confidence and love
(compare
2Co 11:9, 11).
14. the third time--See
Introduction to the first Epistle. His
second visit was probably a short one (
1Co 16:7), and attended with humiliation through the
scandalous conduct of some of his converts (compare
2Co 12:21; 2Co 2:1). It was probably paid during his
three years' sojourn at Ephesus, from which he could
pass so readily by sea to Corinth (compare
2Co 1:15, 16; 13:1, 2). The context here implies
nothing of a third preparation to come; but, "I
am coming, and the third time, and will not burden you this
time any more than I did at my two previous
visits" [A LFORD].
not yours, but you-- (
Php 4:17).
children . . . parents--Paul
was their spiritual father (
1Co 4:14, 15). He does not, therefore, seek earthly
treasure from them, but lays up the best
treasure (namely, spiritual) "for their
souls" (
2Co 12:15).
15. I will . . . spend--all I have.
be spent--all that I am. This is more
than even natural parents do. They "lay up
treasures for their children." But I spend not
merely my treasures, but myself.
for you--Greek, "for your
souls"; not for your mere bodies.
the less I be loved--Love rather
descends than ascends [BENGEL]. Love him as a true friend
who seeks your good more than your good will.
16. I did not burden you--The "I" in the Greek is emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted: "But, you may say, granted that I did not burden you myself; nevertheless, being crafty, I caught you (in my net) with guile"; namely, made a gain of you by means of others ( 1Th 2:3).
17. Paul's reply: You know well I did not. My associates were as distinterested as myself. An important rule to all who would influence others for good.
18. I desired Titus--namely, to go unto you. Not the
mission mentioned
2Co 8:6, 17, 22; but a mission previous to this
Epistle, probably that from which he had just returned
announcing to Paul their penitence (
2Co 7:6-16).
a brother--rather "OUR
(literally, 'the') brother"; one well known to
the Corinthians, and perhaps a Corinthian; probably one of
the two mentioned in
2Co 8:18, 22.
same spirit--inwardly.
steps--outwardly.
19. Again--The oldest manuscripts read, "This long time ye think that we are excusing ourselves unto you? (Nay). It is before God (as opposed to 'unto you') that we speak in Christ" ( 2Co 2:17). English Version Greek text was a correction from 2Co 3:1; 5:12.
20. For--Assigning cause why they needed to be thus spoken
to "for their edification"; namely, his fear that
at his coming he should find them "not such as he
would," and so he should be found by them "such
as they would not" like, namely, severe in punishing
misconduct.
debates--Greek,
"strifes," "contentions."
envyings--The oldest manuscripts read
"envying," singular.
strifes--"factions,"
"intrigues," "factious schemes" [WAHL].
Ambitious self-seeking; from a Greek root,
"to work for hire."
backbitings, whisperings--open
"slanderings," and "whispering
backbitings" (
Ga 5:20).
swellings--arrogant elation; puffing
up of yourselves.
Jude 16, "great swelling words" (
2Pe 2:18).
21. my God--his God, however trying the humiliation
that was in store for him.
will humble me--The indicative implies
that the supposition will actually be so. The
faithful pastor is "humbled" at, and
"bewails" the falls of his people, as though they
were his own.
sinned already--before my last coming
[BENGEL], that is, before the second visit which he paid,
and in which he had much at Corinth to rebuke.
have not repented--shall not have
repented [ALFORD].
uncleanness--for example, of married
persons (
1Th 4:7).
fornication--among the unmarried.
2Co 13:1-14. HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT.
1. This is the third time I am coming to you--not merely
preparing to come to you. This proves an
intermediate visit between the two recorded in
Ac 18:1; 20:2.
In the mouth of two or three witnesses
shall every word be established--Quoted from
De 19:15, Septuagint. "I will judge not
without examination, nor will I abstain from punishing upon
due evidence" [C ONYBEARE and HOWSON]. I will no
longer be among you "in all patience" towards
offenders (
2Co 12:12). The apostle in this case, where ordinary
testimony was to be had, does not look for an immediate
revelation, nor does he order the culprits to be cast out
of the church before his arrival. Others understand the
"two or three witnesses" to mean his two or
three visits as establishing either (1) the truth of
the facts alleged against the offenders, or (2) the reality
of his threats. I prefer the first explanation to either of
the two latter.
2. Rather, "I have already said (at my second visit),
and tell you (now) beforehand, AS (I did) WHEN I WAS
PRESENT THE SECOND TIME, SO also NOW in my absence (the
oldest manuscripts omit the 'I write,' which here
wrongly follows in English Version Greek text) to
them which heretofore have sinned (namely, before my second
visit,
2Co 12:21), and to all others (who have sinned since my
second visit, or are in danger of sinning)." The
English Version, "as if I were present the
second time," namely, this next time, is quite
inconsistent with
2Co 13:1, "this is the third time I am
coming to you," as Paul could not have called the same
journey at once "the second" and "the third
time" of his coming. The antithesis between "the
second time" and "now" is palpable.
if I come again, &c.--that is,
whensoever I come again (
Ac 20:2). These were probably the very words of his
former threat which he now repeats again.
3. Since--The reason why he will not spare: Since ye
challenge me to give a "proof" that Christ speaks
in me. It would be better if ye would "prove
your own selves" (
2Co 13:5). This disproves the assertion of some that
Scripture nowhere asserts the infallibility of its writers
when writing it.
which--"who" (Christ).
is not weak--in relation to you, by me
and in this very Epistle, in exercising upon you strong
discipline.
mighty in you--has given many proofs
of His power in miracles, and even in punishing offenders
(
2Co 5:11, 20, 21). Ye have no need to put me to the
proof in this, as long ago Christ has exhibited great
proofs of His power by me among you (
2Co 12:12) [GROTIUS]. It is therefore not me, but
Christ, whom ye wrong: it is His patience that ye try in
despising my admonitions, and derogating from my authority
[C ALVIN].
4. though--omitted in some of the oldest manuscripts; then
translate, "For He was even crucified,"
&c.
through weakness--Greek,
"from weakness"; that is, His assumption of our
weakness was the source, or necessary condition,
from which the possibility of His crucifixion flowed
(
Heb 2:14; Php 2:7, 8).
by--Greek, "from";
"owing to."
the power of God--the Father (
Ro 1:4; 6:4; Eph 1:20).
weak in him--that is, in virtue of our
union with Him, and after His pattern, weakness
predominates in us for a time (exhibited in our
"infirmities" and weak "bodily
presence,"
2Co 10:10; 12:5, 9, 10; and also in our not putting
into immediate exercise our power of punishing offenders,
just as Christ for a time kept in abeyance His
power).
we shall live with him--not only
hereafter with Him, free from our present infirmities, in
the resurrection life (
Php 3:21), but presently in the exercise of our
apostolic authority against offenders, which flows to us
in respect to you from the power of God,
however "weak" we now seem to you. "With
Him," that is, even as He now exercises His power in
His glorified resurrection life, after His weakness for a
time.
5. Examine--Greek, "Try (make trial of)
yourselves."
prove your own selves--This should be
your first aim, rather than "seeking a proof of Christ
speaking in me" (
2Co 13:3).
your own selves--I need not speak much
in proof of Christ being in me, your minister (
2Co 13:3), for if ye try your own selves ye will
see that Christ is also in you [CHRYSOSTOM], (
Ro 8:10). Finding Christ dwelling in yourselves by
faith, ye may well believe that He speaks in me, by whose
ministry ye have received this faith [ESTIUS]. To doubt it
would be the sin of Israel, who, after so many miracles and
experimental proofs of God's presence, still cried (
Ex 17:7), "Is the Lord among us or not?"
(Compare
Mr 8:11).
except ye be reprobates--The
Greek softens the expression, "somewhat
reprobates," that is, not abiding the
"proof" (alluding to the same word in the
context); failing when tested. Image from metals (
Jer 6:30; Da 5:27; Ro 1:28).
6. we . . . not reprobates--not unable to abide the proof to which ye put us ( 2Co 13:6). "I trust that" your own Christianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," 2Co 13:5) as sufficient "proof" that ye are not reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If ye doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my apostleship.
7. I pray--The oldest manuscripts read, "we
pray."
not that we should appear
approved--not to gain credit for ourselves, your ministers,
by your Christian conduct; but for your good [ALFORD]. The
antithesis to "reprobates" leads me to prefer
explaining with BENGEL, "We do not pray
that we may appear approved," by
restraining you when ye do evil; "but that ye should
do what is right" (English Version,
"honest").
though we be as reprobates--though we
be thereby deprived of the occasion for exercising our
apostolic power (namely, in punishing), and so may appear
"as reprobates" (incapable of affording
proof of Christ speaking in us).
8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power ( 2Co 13:10).
9. are glad--Greek, "rejoice."
when we are weak--having no occasion
for displaying our power; and so seeming "weak,"
as being compassed with "infirmities" (
2Co 10:10; 11:29, 30).
ye . . .
strong--"mighty" in faith and the fruits of the
Spirit.
and--not in the oldest
manuscripts.
we wish--Greek, "pray
for."
your perfection--literally,
"perfect restoration"; literally, that of a
dislocated limb. Compare
2Co 13:11, "Be perfect," the same
Greek word; also in
1Co 1:10, "perfectly joined together";
Eph 4:12, "the perfecting of the saints."
10. Therefore--because I wish the "sharpness" to
be in my letters rather than in deeds
[CHRYSOSTOM].
edification . . . not to
destruction--for building up . . . not for
casting down. To "use sharpness" would seem
to be casting down, rather than building up;
therefore he prefers not to have to use it.
11. farewell--meaning in Greek also
"rejoice"; thus in bidding farewell he returns to
the point with which he set out, "we are helpers of
your joy" (
2Co 1:24; Php 4:4).
Be perfect--Become perfect by filling
up what is lacking in your Christian character (
Eph 4:13).
be of good comfort-- (
2Co 1:6; 7:8-13; 1Th 4:18).
14. The benediction which proves the doctrine of the Divine
Trinity in unity. "The grace of Christ" comes
first, for it is only by it we come to "the love of
God" the Father (
Joh 14:6). The variety in the order of Persons proves
that "in this Trinity none is afore or after
other" [Athanasian Creed].
communion--joint fellowship, or
participation, in the same Holy Ghost, which joins in one
catholic Church, His temple, both Jews and Gentiles.
Whoever has "the fellowship of the Holy Ghost,"
has also "the grace of our Lord Jesus Christ,"
and "the love of God"; and vice versa. For the
three are inseparable, as the three Persons of the Trinity
itself [CHRYSOSTOM]. The doctrine of the Trinity was not
revealed clearly and fully till Christ came, and the whole
scheme of our redemption was manifested in Him, and we know
the Holy Three in One more in their relations to us
(as set forth summarily in this benediction), than in their
mutual relations to one another (
De 29:29).
Amen--omitted in the oldest
manuscripts. Probably added subsequently for the exigencies
of public joint worship.