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Bible Commentaries
Alford's Greek Testament Critical Exegetical Commentary Alford's Greek Testament Commentary
Copyright Statement
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Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Alford, Henry. "Commentary on 2 Corinthians 1". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/commentaries/eng/hac/2-corinthians-1.html. 1863-1878.
Alford, Henry. "Commentary on 2 Corinthians 1". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/
Whole Bible (50)New Testament (18)Gospels Only (1)Individual Books (10)
Verse 1
1. διὰ θελ . θεοῦ ] see 1 Corinthians 1:1 , note.
ΤιμÏÎ¸ÎµÎ¿Ï á½ á¼Î´ .] So of Sosthenes, 1 Corinthians 1:1 ; ‘ one of οἱ á¼Î´ÎµÎ»Ïοί ;’ but perhaps in this case with peculiar emphasis: see 1 Corinthians 4:17 ; 1 Timothy 1:2 ; 1 Timothy 1:18 ; 2 Timothy 2:1 . On his being with Paul at this time, see Prolegg. to this Epistle, § ii. 4.
Ïὺν Ï . á¼Î³ . Ïá¾¶Ïιν .⦠] This, and the Epistle to the Galatians, were circular letters to all the believers in the respective countries: the variation of expression in the two cases ( Ïαá¿Ï á¼ÎºÎºÎ»Î·ÏÎ¯Î±Î¹Ï Ï . ÎαλαÏÎ¯Î±Ï , Gal 1:2 ) being accounted for by the circumstance that the matter of this Epistle concerned directly the church at Corinth , and indirectly all the saints in the province, whereas that to the Galatians, being to correct deeprooted Judaizing error, directly concerned all the churches of Galatia. Achaia comprehended Hellas and Peloponnesus; the province was so named by the Romans because they became possessed of them by subduing the Achæan league, Pausan. vii. 16. 7. See Acts 18:12 .
Verses 1-2
ΠΠΡÎΣ ÎÎΡÎÎÎÎÎΥΣ ÎΡÎΣ ÎÎΡÎÎÎÎÎΥΣ Î
1, 2. ] ADDRESS AND GREETING.
Verse 2
2 .] See 1 Corinthians 1:3 .
Verse 3
3. ] εá½Î» ., Blessed (above all others) is.â¦
ὠθ . κ . ÏÎ±Ï â¦ ] The God and Father of our Lord Jesus Christ . Here, as in ref. Rom., De Wette would render, ‘ God, and the Father ’.â¦, which grammatically is allowable; but I prefer the other rendering, on account of its greater verisimilitude and simplicity.
á½ Ï . Ï . οἰκÏÎ¹Ï .] Î¿á¼°ÎºÏ . can hardly be the gen. of the attribute , as De W. and Grot., seeing that Î¿á¼°ÎºÏ . is plural and refers to acts of mercy; but as Chrys., p. 421, ὠοἰκÏιÏÎ¼Î¿á½ºÏ ÏοÏοÏÏÎ¿Ï Ï á¼ÏÎ¹Î´ÎµÎ¹Î¾Î¬Î¼ÎµÎ½Î¿Ï : see ref. James. This meaning De W. himself recognizes in ὠθ . ÏάÏÎ·Ï ÏαÏακλ ., ‘the God who works all (possible) comfort,’ and refers to á½ Î¸Îµá½¸Ï Ï . á¼Î»ÏÎ¯Î´Î¿Ï , Romans 15:13 .
Verses 3-11
3 11 .] THANKSGIVING FOR DELIVERANCE FROM GREAT DANGER OF HIS LIFE: HIS ABILITY TO COMFORT OTHERS IN AFFLICTION. Commentators have endeavoured to assign a definite purpose to this opening of the Epistle. De Wette thinks that Paul had no definite purpose, except to pour out the thankfulness of his heart, and to begin by placing himself with his readers in a position of religious feeling and principle far above all discord and dissension. But I cannot agree with this. His purpose shews so plainly through the whole latter part of the chapter, that it is only consistent with 2Co 1:12-24 to find it beginning to be introduced here also. I believe that Chrys. has given the right account: á¼Î»ÏÏει λίαν αá½ÏÎ¿á½ºÏ Îº . á¼Î¸Î¿ÏÏβει Ïὸ μὴ ÏαÏαγενÎÏθαι á¼ÎºÎµá¿ Ïὸν á¼ÏÏÏÏολον , καὶ ÏαῦÏα á¼Ïαγγειλάμενον , á¼Î»Î»á½° Ïὸν á¼ ÏανÏα á¼Î½ Îακεδονίᾳ á¼Î½Î±Î»á¿¶Ïαι ÏÏÏνον , καὶ δοκεá¿Î½ αá½Ïῶν á¼ÏÎÏÎ¿Ï Ï ÏÏοÏεÏιμηκÎναι . διὰ ÏοῦÏο ÏÏá½¸Ï ÏοῦÏο á¼±ÏÏÎ¬Î¼ÎµÎ½Î¿Ï Ïὸ θοÏÏ Î²Îµá¿Î½ (al. á¼Î½Î¸Î¿Ïμοῦν ), λÎγει Ïὴν αἰÏίαν δι ʼ ἣν οὠÏαÏεγÎνεÏο · οὠμὴν á¼Î¾ εá½Î¸ÎµÎ¯Î±Ï αá½Ïὴν ÏίθηÏιν , οá½Î´á½² λÎγει á½ Ïι οἶδα μὲν á½ÏοÏÏÏÎ¼ÎµÎ½Î¿Ï á¼¥Î¾ÎµÎ¹Î½ , á¼Ïειδὴ δὲ διὰ Ïá½°Ï Î¸Î»Î¯ÏÎµÎ¹Ï á¼Î½ÎµÏοδίÏθην , ÏÏγγνÏÏε , κ . μὴ καÏαγνῶÏÎ Ïινα á½ÏεÏοÏίαν á¼¢ á¿¥á¾³Î¸Ï Î¼Î¯Î±Î½ ἡμῶν · á¼Î»Î» ʼ á¼ÏÎÏÏÏ Î±á½Ïὸ (al. ÏοῦÏο ) κ . μεγαλοÏÏεÏÎÏÏεÏον κ . á¼Î¾Î¹Î¿ÏιÏÏÏÏεÏον καÏαÏÎºÎµÏ Î¬Î¶ÎµÎ¹ , á¼ÏαίÏÏν Ïá¿ ÏαÏÎ±Î¼Ï Î¸Î¯á¾³ Ïὸ ÏÏᾶγμα , ἵνα μηδὲ á¼ÏÏÏá¿¶Ïι λοιÏὸν Ïὴν αἰÏίαν , δι ʼ ἣν á½ÏÏÎÏηÏε . Hom. i. p. 420. Calvin, somewhat differently: “Incipit ab hac gratiarum actione, partim ut Dei bonitatem prædicet, partim ut animet Corinthios suo exemplo ad persecutiones fortiter sustinendas: partim ut pia gloriatione se efferat adversus malignas obtrectationes pseudapostolorum.” But this does not touch the matter of the postponed journey to Corinth , which through the latter part of the chapter is coming more and more visibly into prominence, till it becomes the direct subject in 2 Corinthians 1:23 .
Verse 4
4 .] The Apostle in this Epistle uses mostly the first person plur ., perhaps as including Timothy, perhaps, inasmuch as he writes apostolically (cf. á¼¡Î¼á¾¶Ï ÏÎ¿á½ºÏ á¼ÏοÏÏÏÎ»Î¿Ï Ï , of himself and Apollos, 1Co 4:9 ), as speaking of the Apostles in common. This however will not explain all places where it occurs elsewhere: e.g. 1 Thessalonians 2:18 , ἠθελήÏαμεν á¼Î»Î¸Îµá¿Î½ ÏÏá½¸Ï á½Î¼á¾¶Ï , á¼Î³á½¼ μὲν Î Î±á¿¦Î»Î¿Ï , καὶ á¼ Ïαξ κ . Î´Î¯Ï , where see note. So that after all perhaps it is best to regard it merely as an idiomatic way of speaking, when often only the singular is intended.
In order that we may be able : not, ‘so that we are able.’ διὰ ÏοῦÏο Î³á½°Ï ÏαÏεκάλεÏεν á¼¡Î¼á¾¶Ï , ÏηÏίν , ἵνα ἡμεá¿Ï á¼Î»Î»Î®Î»Î¿Ï Ï Ïαοακαλῶμεν . Chrys. ib. “Non sibi vivebat Apostolus, sed Ecclesiæ: ita quicquid gratiarum in ipsum conferebat Deus, non sibi soli datum reputabat, sed quo plus ad alios juvandos haberet facultatis.” Calv.
á¼§Ï , attr. for á¾ , or perhaps (Winer, edn. 6, § 24. 1) for ἣν ( ÏαÏάκληÏιν ÏαÏακαλεá¿Î½ ).
Verse 5
5 .] ‘As He is, so are we in this world:’ 1 John 4:17 . As the sufferings of Christ ( endured by Christ , whether in his own person, or in his mystical body the Church, see Matthew 25:40 ; Mat 25:45 ) abound towards us (i.e. in our case , see reff.); even so through Christ our consolation also abounds . The form of expression is altered in the latter clause: instead of ἡ ÏαÏάκληÏÎ¹Ï Ïοῦ ÏÏιÏÏοῦ ÏεÏÎ¹Ï . we have ἡ ÏαÏάκ . ἡμῶν ÏεÏιÏÏ . διὰ Ïοῦ ÏÏιÏÏοῦ . And not without reason: we suffer , because we are His members : we are consoled because He is our Head . There is no comparison (as Chrys., p. 422, Î¿á½ Î³á½°Ï á½ Ïα á¼Ïαθε , ÏηÏίν , á¼Ïάθομεν μÏνον , á¼Î»Î»á½° καὶ ÏεÏιÏÏά ) between the personal sufferings of Christ, and theirs.
Verse 6
6 .] And all this for your benefit. But whether we are afflicted , (it is) on behalf of your comfort ( Îµá¼°Ï Ïὸ δÏναÏθαι κ . Ï . λ . 2 Corinthians 1:4 , only now applied to the Corinthians) and salvation (the great end of the ÏαÏάκληÏÎ¹Ï ), which (viz. ÏαÏάκληÏÎ¹Ï and ÏÏÏηÏία ) is working (not, as Chrys., Theophyl., Estius, Beza, al., ‘ being worked :’ the passive does not occur in St. Paul) in the endurance of the same sufferings which we also suffer; and our hope is stedfast on your behalf (that you will endure hardness, and be consoled and saved); or whether we are comforted , (it is) for your comfort and salvation . This place of the words καὶ á½Î¼á¿¶Î½ agrees best with the sense, besides being in accordance with the best MSS. Their position has perhaps been altered to bring the two parts of the dilemma closer together, and because á¼Î»Ïá½¶Ï á¼¡Î¼á¿¶Î½ seemed to suit the part. εἰδÏÏÎµÏ , and the future supposed to be implied after οá½ÏÏÏ ÎºÎ±Î¯ (as in E. V.). The objection to this is (as De W.) that the á¼Î»ÏÎ¯Ï clearly must be referred to ÏÏÏηÏία , which however is not hinted at in 2 Corinthians 1:7 .
Verse 7
7. ] εἰδÏÏÎµÏ refers back to ÏαÏακαλοÏμεθα : we are comforted with the assurance that, &c . After οá½ÏÏÏ ÎºÎ±Î¯ understand not á¼ÏεÏθε , but á¼ÏÏε : he is speaking generally, of the community of consolation subsisting mutually between himself and the Corinthians; and it was this thought which helped to console him.
Verse 8
8 .] see var. read.
It is generally supposed that the tribulation here spoken of was the danger into which Paul was brought by the tumult at Ephesus, related in Acts 19:0 . This opinion has been recently defended by Neander, Wieseler, and Dr. Davidson, but impugned by De Wette, on the grounds, (1) that á¼Î½ Ïá¿ á¼Ïίᾳ can hardly refer to Ephesus, which Paul generally names , 1 Corinthians 15:32 ; 1 Corinthians 16:8 ; (2) that he was not in danger of his life in this tumult. The first ground is hardly tenable: there would be an appropriateness in á¼Î½ Ïá¿ á¼Ïίᾳ here, as he has in his mind an apologetic account of the reasons which hindered him from leaving those parts and coming to them. I own, however, that the strong expressions here used do not seem to me to find their justification in any thing which we know of that tumult or its consequences. I am unable to assign any other event as in the Apostle’s mind: but the expressions seem rather to regard a deadly sickness , than a persecution: see below, 2 Corinthians 1:9-10 .
καθ ʼ á½ÏεÏβ . signifies the greatness of the affliction itself, objectively considered: á½Ïá½²Ï Î´Ïν ., the relation of it to our power of endurance, subjectively.
á½¥ÏÏε á¼Î¾ .] So that we utterly despaired even of life . Such an expression surely would not be used of a tumult, where life would have been the first thing in danger, if Paul had been at all mixed up in it, but to some wearing and tedious suffering, inducing despondency in minor matters, which even reached the hope of life itself.
Verse 9
9. ] á¼Î»Î»Î¬ , moreover , carries on and intensifies the description of his hopeless state.
We had in ourselves the response of death , i.e. our answer within ourselves to the question, ‘Life or Death?’ was, ‘Death.’ So Vulg., Estius, Billroth, Rückert, Meyer, De Wette.
Ï . á¼ÏÏÎºÏ . may perhaps mean, the ‘ sentence ,’ as Hesych [1] : á¼ÏÏκÏιμα , καÏάκÏιμα , Ïá¿Ïον , and most Commentators. The perfect á¼ÏÏήκαμεν is here (see also ch. 2Co 2:12-13 ) in a historical sense, instead of the aorist: which is unusual. Winer, edn. 6, § 40. 4 (see Moulton’s note 4, p. 340), illustrates the usage by ἦλθεν καὶ εἴληÏεν ( Ïὸ βιβλίον ), Revelation 5:7 ; see also Revelation 8:5 .
[1] Hesychius of Jerusalem, cent y . vi.
ἵνα μὴ ⦠] very similarly ch. 2 Corinthians 4:7 , á¼Ïομεν δὲ Ïὸν θηÏÎ±Ï Ïὸν ÏοῦÏον á¼Î½ á½ÏÏÏÎ±ÎºÎ¯Î½Î¿Î¹Ï ÏκεÏεÏιν , ἵνα ἡ á½ÏεÏβολὴ Ïá¿Ï Î´Ï Î½Î¬Î¼ÎµÏÏ á¾ Ïοῦ θεοῦ , καὶ μὴ á¼Î¾ ἡμῶν .
Ïá¿· á¼Î³ . Ï . νεκÏοÏÏ ] Our thoughts were weaned from all hope of surviving in this life, and fixed on that better deliverance which God shall work when He raises us from the dead.
To see in this expression merely a figure (De W.), and understand ‘Who raiseth the dead ’ as = ‘Who delivers men from peril of their lives ?’ because such peril is below and elsewhere (ch. 2Co 11:23 ) called θάναÏÎ¿Ï , is surely very forced. Understanding it literally as above, I cannot see how it can be spoken with reference to the Ephesian tumult. If it alludes to any external danger , I should be disposed to refer it to the same obscure part of Paul’s history to which he alludes 1 Corinthians 15:32 , where he also speaks of the hope of the resurrection as his great support. But there would be this objection, that these two passages can hardly refer to the same event; this evidently had taken place since the sending of the first Epistle.
Verse 10
10. ] Who rescued us from so great a death, and will rescue us, on whom we hope that He will also continue to rescue us . The rec. á¿¥ÏεÏαι , has been substituted for the fut. á¿¥ÏÏεÏαι , as more appropriate. But it regards the immediate future, the καὶ á¼Ïι á¿¥ÏÏεÏαι the continuance of God’s help in time distant and uncertain. The whole verse (as De W. confesses, who although he repudiates the Ephesian tumult, yet interprets the passage as alluding to external danger) seems to favour the idea of bodily sickness being in the Apostle’s mind.
Verse 11
11. ] ÏÏ Î½Ï ÏÎ¿Ï ÏγοÏνÏÏν with whom? From the similar passage Romans 15:30 , ÏÏ Î½Î±Î³ÏνίÏαÏθαί μοι á¼Î½ Ïαá¿Ï ÏÏοÏÎµÏ Ïαá¿Ï á½Ïá½²Ï á¼Î¼Î¿á¿¦ , it would seem as if μοι should be supplied; but he himself could hardly be said á½ÏÎ¿Ï Ïγεá¿Î½ , though he well might á¼Î³ÏνίÏαÏθαι . We must therefore understand the preposition either with Chrys., Hom. ii. p. 432, ÏÎ¿Ï ÏÎÏÏιν , εá½ÏομÎνÏν ÏάνÏÏν á½Î¼á¿¶Î½ á½Ïá½²Ï á¼¡Î¼á¿¶Î½ , or as merely signifying coincidence with the purpose to be accomplished , as in μὴ ÏÏοÏεῶνÏÎ¿Ï á¼¡Î¼á¾¶Ï Ïοῦ á¼Î½ÎÎ¼Î¿Ï , Acts 27:7 , where see note.
ἵνα á¼Îº Ïολλῶν ÏÏοÏÏÏÏν .⦠] “Three constructions of this verse are possible: (1) to take á¼Îº Ïολλ . ÏÏοÏÏÏ . as well as διὰ Ïολλῶν with, εá½ÏαÏιÏÏηθῠ‘ in order that the mercy shewn to me may be given thanks for on my behalf by many persons with many words ’ (Storr, Opusc. ii. 253): but the rendering ‘with many words,’ is objectionable, see Matthew 6:7 : (2) to take á¼Îº Ïολλ . ÏÏοÏÏÏ . with εá½ÏÎ±Ï ., and διὰ Ïολλῶν with Ïὸ Îµá¼°Ï á¼¡Î¼ . ÏÎ¬Ï . ‘ in order that the mercy shewn to me by means of (the intercession of) many, may be given thanks for by many persons on my behalf ’ (Theophyl., Billroth, Meyer, who explain á¼Îº Ï . ÏÏοÏÏÏ . ‘ex multis oribus:’ Stanley, ‘from many upturned faces ’): but the position of the words is against this, and it is more natural that the mention of the effect of the intercession should precede that of the thanksgiving. (3) Consequently, the best method is to take á¼Îº Ïολλ . ÏÏοÏÏÏ . with Ïὸ Îµá¼°Ï á¼¡Î¼ . ÏÎ¬Ï ., and διὰ Ïολλῶν with εá½ÏÎ±Ï . (Beza, Calov., Estius, Fritz., Rückert, al.): in order that the mercy shewn to us by the intercession of many persons, may by many be given thanks for on our behalf .” De Wette.
The emphasis of the whole being on the á¼Îº Ïολλῶν ÏÏοÏÏÏÏν , he places it first, even before the art., after which it would naturally come.
ÏÏοÏÏÏÏν , ‘ persons ,’ a later meaning, which Phrynichus (see Wetst.) blames as used by οἱ á¼Î¼Ïá½¶ Ïá½°Ï Î´Î¯ÎºÎ±Ï á¿¥Î®ÏοÏÎµÏ .
Verse 12
12. ] Î³Î¬Ï , reason why they should help him with their united prayers.
καÏÏηÏÎ¹Ï ] viewed in its ground and substance. But we must not say that it is for καÏÏημα : the Apostle regards the μαÏÏÏÏιον and the καÏÏηÏÎ¹Ï as coincident: it is not the testimony, &c., of which he boasts, but in which his boasting itself consists.
á¼Î³Î¹ÏÏ .] á¼ÏλÏÏηÏι seems to be a gloss from Ephesians 6:5 : in holiness and sincerity of God : i.e. either ‘ belonging to God ,’ as ἡ Î´Î¹ÎºÎ±Î¹Î¿Ï . αá½Ïοῦ , Matthew 6:33 , or ‘ which is the gift of God ,’ as in ref. Rom., or better than either, as E. V., ‘ godly ,’ i.e. maintained as in the service of and with respect to God. Calvin interprets it, ‘ coram Deo .’ See on ch. 2 Corinthians 2:17 ; and on the senses of á¼Î³Î¹ÏÏ . and á¼ÏλÏÏ ., Stanley’s note.
οá½Îº á¼Î½ ÏÎ¿Ï . ÏαÏκ .] which fleshly wisdom is any thing but holy and pure, having many windings and insincerities in order to captivate men.
á¼Î»Î» ʼ á¼Î½ ÏÎ¬Ï . θεοῦ ] but in the grace of God , i.e. in that ÏάÏÎ¹Ï which he had received (ref. Rom.) Îµá¼°Ï á½Ïακοὴν ÏίÏÏεÏÏ á¼Î½ Ïá¾¶Ïιν Ïοá¿Ï á¼Î¸Î½ÎµÏιν the grace of his apostleship. To this he often refers, see Romans 12:3 ; Romans 15:15 ; Ephesians 3:2 , al.
ÏεÏιÏÏοÏÎÏÏÏ ] “Non quod apud alios minus sincere con-versatus fuisset; sed quia majora sinceræ suæ conversationis documenta apud Corinthios ostenderat: ut quibus gratis ac sine stipendio prædicasset evangelium, parcens eorum infirmitati.” Estius. But perhaps it may relate only to the longer time, and greater opportunities which he had had at Corinth for shewing his purity of purpose: so Calv., De W.
Verses 12-24
12 24 .] EXPRESSION OF HIS CONFIDENCE IN HIS INTEGRITY OF PURPOSE TOWARDS THEM (12 14), AND DEFENCE OF HIMSELF AGAINST THE CHARGE OF FICKLENESS OF PURPOSE IN NOT HAVING COME TO THEM (15 24).
Verses 13-14
13, 14 .] Confirmation of the foregoing assertion . For we do not write to you any other things, except those which ye read, or [ even ] acknowledge (by experience of facts), and I hope, shall [ continue to ] acknowledge to the end : i.e. ‘my character in my writings is one and the same, not fickle and changing, but such as past facts have substantiated it to be, and as I hope future facts to the end of my life will continue to do.’ á¼Î½Î±Î³Î¹Î½ÏÏκονÏÎµÏ Î³á½°Ï á¼ÏιγινÏÏκεÏε , á½ Ïι á¼ ÏÏνιÏÏε ἡμá¿Î½ á¼Î½ Ïοá¿Ï á¼ÏÎ³Î¿Î¹Ï , ÏαῦÏα καὶ á¼Î½ Ïοá¿Ï γÏάμμαÏι λÎγομεν · καὶ οá½Îº á¼Î½Î±Î½ÏιοῦÏαι á½Î¼á¿¶Î½ ἡ μαÏÏÏ Ïία Ïαá¿Ï á¼ÏιÏÏολαá¿Ï , á¼Î»Î»á½° ÏÏ Î½á¾´Î´ÎµÎ¹ Ïá¿ á¼Î½Î±Î³Î½ÏÏει ἡ γνῶÏÎ¹Ï , ἣν ÏÏολαβÏνÏÎµÏ Îµá¼´ÏεÏε (al. á¼ÏεÏε ) ÏεÏá½¶ ἡμῶν . Chrys., Hom. iii. p. 443, who has the advantage of being able to express in his exposition the play of words in á¼Î½Î± - and á¼Ïι - γινÏÏκεÏε . As also ye did partly (that part of you, viz. which have fairly tried me: á¼Ïὸ μÎÏÎ¿Ï Ï , because they were divided in their estimate of him, and those who were prejudiced against him had shut their minds to this knowledge. Chrys. refers it to what follows: μεÏÏιάζÏν εἶÏεν : Theophyl. to the not yet completed testimony of his á¼Î½Î±ÏÎÏÎ¿Ï Î²Î¯Î¿Ï : Estius and Calvin, to their inadequate estimation of him, which he blames: but I much prefer the above. So most Commentators) acknowledge us, that (not ‘ because ,’ putting a colon at μÎÏÎ¿Ï Ï , as Luth., Griesbach, and Scholz: nor is it to be joined with á¼ÏιγνÏÏεÏθε , what follows being parenthesized, as Theophyl., al., Meyer, Olsh.) we are your boast, [ even ] as ye [ also ] are ours, in the day of the Lord Jesus. á¼Ïμεν , ‘ present ,’ as of that which is a settled recognized fact. But this is no ground for its being joined with á¼ÏιγνÏÏεÏθε , as Olsh. The experimental mutual knowledge of one another as a καÏÏημα was not confined to what should take place á¼Î½ Ïῠἡμ . Ï . κ . ἸηÏοῦ , but regarded a present fact, which should receive its full completion at the day of the Lord.
Verse 15
15. ] ÏαÏÏá¿ Ïá¿ ÏÎµÏ ., i.e. of my character being known to you as that of an earnest and sincere man.
ÏÏÏÏεÏον belongs to á¼Î»Î¸Îµá¿Î½ , not to á¼Î²Î¿Ï λÏμην . ÏÏÏÏεÏον , viz. before he visited Macedonia, where he now was.
ἵνα Î´ÎµÏ ÏÎÏαν ÏάÏιν ÏÏá¿Ïε ] that you might have a second benefit (effusion of the divine ÏάÏÎ¹Ï by my presence: not = ÏαÏάν as Chrys., see var. read.).
Î´ÎµÏ ÏÎÏαν second , because there would thus have been opportunity for two visits, one in going towards Macedonia, the other in returning. This is the interpretation of De Wette, Bleek, and Wieseler, and I believe the only one which the words will bear. The other, according to which Î´ÎµÏ ÏÎÏαν ÏάÏιν would mean ‘a second benefit,’ by my visiting you for the second time , is in my view unnatural, and would hardly have justified the use of Î´ÎµÏ ÏÎÏαν at all. For come when he would , the ÏάÏÎ¹Ï of the second visit would be the Î´ÎµÏ ÏÎÏα ÏάÏÎ¹Ï , and the conferring a Î´ÎµÏ ÏÎÏα ÏάÏÎ¹Ï would have been of no signification in the present connexion, which is to state a purpose of paying them two visits in one and the same journey . The first of these he characterizes by ÏÏÏÏεÏον ⦠á¼Î»Î¸Îµá¿Î½ , the second by Î´ÎµÏ ÏÎÏα ÏάÏÎ¹Ï , implying also the first. So that I do not believe this passage to be relevant to the question respecting the number of visits which Paul had made to Corinth previously to writing these Epistles. See on that question, Prolegg. to 1 Cor. § v.
Verses 15-24
15 24 .] His defence of himself against the charge of fickleness of purpose for not having come to them .
Verse 16
16 .] If this is the same journey which is announced in 1 Corinthians 16:5 , the idea of visiting them in the way to Macedonia as well as after having passed through it, must have occurred to him subsequently to the sending of that Epistle; or may even then have been a wish , but not expressed, from uncertainty as to its possibility, the main and longer visit being there principally dwelt on. But perhaps the following is the more likely account of the matter. He had announced to them in the lost Epistle (see 1Co 5:9 ) his intention, as here, of visiting them on his way to Macedonia: but the intelligence from “them of Chloe” had altered his intention, so that, in 1 Corinthians 16:0 , he speaks of visiting them after he should have passed through Macedonia. For this he was accused of levity of purpose. Certainly, some intention of coming to them seems to have been mentioned in that lost Epistle: see 1 Corinthians 4:18 . But the ÏÏοÏεμÏθá¿Î½Î±Î¹ Îµá¼°Ï Ïὴν á¼¸Î¿Ï Î´Î±Î¯Î±Î½ can hardly but be coincident with the alms-bearing scheme of 1 Corinthians 16:4 ; in which case the two plans certainly are modifications of one and the same.
Verse 17
17. ] μή Ïι ⦠Did I at all use levity ( of purpose )? Ïá¿ á¼Î»Î±Ï ., as ἡ á¼ÏεÏή , ἡ ÏίÏÏÎ¹Ï , the art. being generic. Olsh., De Wette, Billroth, take it to mean ‘ the levity of purpose which has been laid to my charge :’ Winer, ‘ the levity of purpose inherent in human nature. ’
Or those things which I plan, do I plan according to the flesh (i.e. according to the changeable, self-contradictory, and insincere purposes of the mere worldly and ungodly man), that there may be with me (not, so that there is with me: he is speaking not merely of the result, but of the design: ‘ do I plan like the worldly, that I may shift and waver as suits me ?’) the Yea, yea, and the Nay, nay (i.e. both affirmation and negation concerning the same thing)? Chrys, Theodoret, Theophyl., Åc [2] , Calv., Bengel, Billroth, Winer, al., take it thus: ‘ Or those things which I plan, do I plan after the flesh (as fleshly men do), so that my yea must (at all events) be yea, and my nay, nay ?’ i.e. as worldly men who perform their promise at all hazards, and whatever the consequences, whereas I am under the guidance of the Spirit, and can only journey whither He permits. But this explanation is directly against the next verse, where ναὶ καὶ οὠis clearly parallel to ναὶ ναὶ καὶ οὠοὠhere, the words being repeated, as in ref. Matt., without altering the sense: and inconsistent with 2Co 1:23 and ch. 2 Corinthians 2:1 , where he says that his alteration of plan arose from a desire to spare them . See the whole discussed in Stanley’s note.
[2] Åcumenius of Tricca in Thrace, Cent y . XI.?
Verse 18
18 .] Such fickleness, you know, was not my habit in preaching to you. Chrys. gives the connexion well: ÎºÎ±Î»á¿¶Ï á¼Î½ÏίθεÏιν á¼Î½Î±ÎºÏÏÏÎ¿Ï Ïαν καÏαλÏει . εἰ Î³á½°Ï á½ÏοÏÏÏÎ¼ÎµÎ½Î¿Ï , ÏηÏί , ÏαÏαγενÎÏθαι á½ÏεÏÎÎ¸Î¿Ï , καὶ οá½Îº á¼ÏÏι ÏαÏά Ïοι ναί , ναί (predicate in Chrys.’s interpretation; see above), καὶ οὠ, οὠ, á¼Î»Î»á½° νῦν ἠλÎÎ³ÎµÎ¹Ï á¼Î½Î±ÏÏÎÏÎµÎ¹Ï Î¼ÎµÏá½° ÏαῦÏα , á½¥ÏÏÎµÏ á¼Ïá½¶ Ïá¿Ï Ïá¿Ï á¼ÏÎ¹Î´Î·Î¼Î¯Î±Ï á¼ÏοίηÏÎ±Ï Â· οá½Î±á½¶ ἡμá¿Î½ , μή ÏοÏε καὶ á¼Î½ Ïá¿· κηÏÏγμαÏι ÏοῦÏο γÎγονεν . ἵν ʼ οá½Î½ μὴ ÏαῦÏα á¼Î½Î½Î¿á¿¶Ïι , μηδὲ θοÏÏ Î²á¿¶Î½Ïαι , ÏηÏί · ÏιÏÏá½¸Ï Î´á½² á½ Î¸Îµá½¸Ï Îº . Ï . λ . p. 446.
ÏιÏÏ . δὲ ὠθ ., á½ Ïι ] a form of asseveration: see reff.
The δΠfollows on the denial of the preceding question.
ὠλÏγ . Our doctrine (which we preached, cf. ὠλÏÎ³Î¿Ï á½ Ïοῦ ÏÏÎ±Ï Ïοῦ , 1Co 1:18 ), to you is not ( present , inasmuch as the character of the doctrine was present and abiding. The pres. has been altered in rec. to the easier á¼Î³ÎνεÏο ) yea and nay (i.e. inconsistent with itself).
Verse 19
19 .] Confirmation of the last verse , by affirming the same of the great Subject of that doctrine, as set before them by Paul and his colleagues.
ÏÏιÏÏÏÏ , personal not for ‘ doctrina de Christo ’ HE HIMSELF is the centre and substance of all Christian preaching: see 1 Corinthians 1:23 , and note at 2 Corinthians 2:2 .
á½ Ïοῦ θεοῦ Ï á¼±ÏÏ is prefixed for solemnity, and to shew how unlikely fickleness or change is in Christ, being such as He is . Cf. 1 Samuel 15:29 , ‘the Strength of Israel will not lie nor repent.’
Î£Î¹Î»Î¿Ï Î±Î½Î¿á¿¦ ] so 1 Peter 5:12 ; = Silas, see Act 18:5 and al. He names his companions, as shewing that neither was he inconsistent with himself, nor were they inconsistent with one another. The Christ was the same, whether preached by different persons or by one person at different times.
á¼Î»Î»á½° ναὶ á¼Î½ αá½Ï . γÎγ . ] ‘Christus prædicatus, i.e. prædicatio nostra de Christo, facta est næ in Ipso Christo .’ Bengel. This seems to me far better than with De Wette, al., to make ναί the subject, and γÎγονεν predicatory. The absence of the art. before ναί , as well as the sense, stamps it as the predicate. ‘Christ preached as the Son of God by us, has become yea in Him ,’ i.e. has been affirmed and substantiated as verity by the agency of the Lord Himself.
Verse 20
20. ] á½ Ïαι Î³á½°Ï â¦ is an independent relative clause, as in ref., not the subject answering to á¼Î½ αá½Ïá¿· Ïὸ ναί as a predicate, as E. V.: For how many soever be the promises of God, in Him is the yea (the affirmation and fulfilment of them all); wherefore also through Him is the Amen, for glory to God by our (the Apostles’) means . This reading, which has the stronger external authority, may have arisen from an idea that the clause had reference to the Amen uttered at the end of prayers . So Theodoret, οὠδὴ ÏάÏιν καὶ δι ʼ αá½Ïοῦ Ïὸν Ïá¿Ï εá½ÏαÏιÏÏÎ¯Î±Ï Î±á½Ïá¿· ÏÏοÏÏÎÏομεν á½Î¼Î½Î¿Î½ , from which comment De Wette thinks the reading has sprung. The apparent objection to it is, that then ἡμῶν must mean ἡμῶν καὶ á½Î¼á¿¶Î½ , which without notice it perhaps could hardly do. In the next verse, when such is about to be its meaning, we have first á¼¡Î¼á¾¶Ï Ïὺν á½Î¼á¿Î½ , and then in 2 Corinthians 1:22 , á¼¡Î¼á¾¶Ï â¦ á¼¡Î¼á¿¶Î½ in the general sense: but here, without any such preparatory notice, δι ʼ ἡμῶν must signify ‘by means of us Apostles ,’ ‘by our work in the Lord.’ Thus á¼Î¼Î®Î½ will be merely a strengthening of ναί the affirmation and completion of God’s promises.
Verse 21
21. ] ὠδὲ βεβ .â¦ á¼¡Î¼á¾¶Ï is the (prefixed) predicate, and θεÏÏ the subject., βεβ . Îµá¼°Ï ÏÏιÏÏÏν = βεβ . Ïá¿ ÏίÏÏει Îµá¼°Ï ÏÏιÏÏÏν , confirmeth us (in believing) on Christ.
ÏÏίÏÎ±Ï á¼¡Î¼á¾¶Ï , after ἡμ . Ïὺν á½Î¼á¿Î½ and the καί , cannot refer (as Meyer, al.) to any anointing of the Apostles only , but must be taken, as Chrys., al., of all, Apostles and Corinthians. á½Î¼Î¿á¿¦ ÏÏοÏήÏÎ±Ï Îº . ἱεÏεá¿Ï κ . βαÏιλεá¿Ï á¼ÏγαζÏÎ¼ÎµÎ½Î¿Ï Â· ÏαῦÏα Î³á½°Ï Ïὸ Ïαλαιὸν á¼ÏÏίεÏο Ïá½° γÎνη . Chrys., p. 448. See 1 John 2:20 . “Observe the connexion of ÏÏιÏÏÏÏ and ÏÏίÏÎ±Ï .” Stanley.
Verses 21-22
21, 22 .] construction as in ch. 2 Corinthians 5:5 , which in form is remarkably similar;
Verse 22
22. ] ÏÏÏαγ . again cannot refer to the Apostles alone, nor is ref. John any ground for such a reference, but as in the other N. T. reff., to all , sealed by the Holy Spirit to the day of redemption.
καὶ Î´Î¿á½ºÏ .⦠] ‘ And assured us of the fact of that sealing :’ see Romans 8:16 .
Ï . á¼á¿¤á¿¥ . Ï . Ïν .] the pledge or token of the Spirit : genitive of apposition: the Spirit is the token. á¼á¿¤á¿¥ ., ÏÏÏδομα , Hesych [3] : ἡ á¼Ïá½¶ Ïαá¿Ï ὠναá¿Ï ÏαÏá½° Ïῶν á½ Î½Î¿Ï Î¼ÎνÏν διδομÎνη ÏÏοκαÏαβολὴ á½Ïá½²Ï á¼ÏÏÎ±Î»ÎµÎ¯Î±Ï , Etymol. in Wetst., where see examples. “It is remarkable that the same word עֵרָ××Ö¹× , is used in the same sense in Genesis 38:17-18 , from ×¢Ö¸×¨Ö·× , to ‘mix’ or ‘exchange,’ and thence to ‘pledge,’ as Jeremiah 30:21 ; Nehemiah 5:3 . It was therefore probably derived by the Greeks from the language of PhÅnician traders, as ‘tariff,’ ‘cargo,’ are derived, in English and other modern languages, from Spanish traders.” Stanley.
[3] Hesychius of Jerusalem, cent y . vi.
Verse 23
23. á¼Ïá½¶ .⦠ÏÏ Ï .] against my soul, ‘cum maximo meo malo, si fallo.’ Grot.
ÏειδÏÎ¼ÎµÎ½Î¿Ï á½Î¼ .] sparing you , out of a feeling of compassion for you.
οá½ÎºÎÏι ‘ no more ,’ viz. after the first time: see Prolegg. to 1 Cor. § 2 Corinthians 1:6 . The following οá½Ï á½ Ïι ÎºÏ Ï . seems to be added to remove any false inference which might have been drawn from ÏειδÏÎ¼ÎµÎ½Î¿Ï as seeming to assert an unreasonable degree of power over them. But why á½Î¼á¿¶Î½ Ïá¿Ï ÏίÏÏεÏÏ ? He had power over them, but it was in matters of discipline, not of faith : over matters of faith not even an Apostle has power (‘fides enim prorsus ab hominum jugo soluta liberrimaque esse debet.’ Calv.), seeing it is in each man’s faith that he stands before God . And he puts this strongly, that in matters of faith he is only a fellow-helper of their joy (the ÏαÏá½° á¼Î½ Ïá¿· ÏιÏÏεÏειν , Rom 15:13 ), in order to shew them the real department of his apostolic power, and that, however exercised, it would not attempt to rule their faith, but only to secure to them, by purifying them, joy in believing. He proceeds to say, that it was the probable disturbance of this joy, which induced bim to forego his visit.
Ïá¿ ÏίÏÏει , dat. of the state or condition in which: cf. Romans 11:20 . So Polyb. xxi. 9. á¼ÏÏη Ïῠδιανοίᾳ .
Verses 23-24
23, 24 .] His reason for not coming to them .