2 Corinthians 11:9

2Co 11:9. Προσανεπλήρωσαν, [further] supplied in addition) A double compound. Paul supplied something by his own manual labour.—καὶ τηρήσω, and I will keep) so far is he from repenting.—See 2Co 12:14.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_11:9. τὸ γὰρ ὑστέρημα down to Μακεδονίας is not, with Griesbach, Lachmann, and others, to be made parenthetical,[326] since ΚΑῚ ἘΝ ΠΑΝΤῚ Κ.Τ.Λ. is structurally and logically (as consequence) connected with it: for what was wanting to me the brethren (known to you) supplied, after they had come from Macedonia, and, et.

προσανεπλήρωσαν] addendo suppleverunt (comp. 2Co_9:12). But we are not, with Grotius (who in 2Co_11:8 and here thinks of the means for supporting the poor) and Bengel, to seek the reference of πρός in the addition to the earnings of his labour, for of this the whole context contains nothing; but the brethren added the support brought by them to the apostles still very small provision, and so supplemented his ὑστέρημα. This aid is later than that mentioned in Php_4:15 (see in loc.). the names of the brethren (were they Silas and Timothy? Act_18:5) are unknown to u.

καὶ ἐν παντὶ κ.τ.λ.] and in every point (comp. 2Co_11:6) I have kept and will keep myself non-burdensome to you; I have occasioned you no burden in mine own person, and will occasion you none in the future (tantum abest, ut poeniteat, Bengel).

ἀβαρής only here in the N. T., but see Arist. de coel. 4; Chrysipp. in Plut. Mor. p. 1053 E; Luc. D. M. x. 5.

[326] So also Ewald, who takes ver. 8 and ver. 9 still as a continuation of the question in ver. 7.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 11:9 . τὸ γὰρ ὑστέρημά μου κ . τ . λ . for the brethren, when they came from Macedonia (very likely Silas and Timothy; see Act 18:5 , Phi 4:15 ), supplied the measure of my want; and in everything I kept myself (note the aorists as pointing to the definite period of his residence in Corinth) from being burdensome unto you ( cf. 2Co 12:16 , 1Th 2:6 ), and so will I keep myself .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

An amplification: so far is he from being ashamed of this act, that he hath also resolved with himself to do no otherwise hereafter amongst them, to the intent that it may always be truly said, that he taught in Achaia for nothing: not that he disdaineth the Corinthians, but that these Thrasoes may never find the occasion which they have already sought for, and he in the mean season may set something before them to follow, that at length they may truly say, that they are like to Paul.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

wanted--"was in want."

chargeable--Greek, "burdensome," literally, "to torpify," and so to oppress. JEROME says it is a Cilician word (Co2 12:14, Co2 12:16).

the brethren which came--rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (Act 8:1, Act 8:5). Compare Phi 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. And when I was present with you] The particle και which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you?

The brethren which came from Macedonia] He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, Phi 4:15-16. See the Introduction, sec. vi.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Observe, however, that he says that he had been in want, for he would never have been a burden to them, had he not been constrained by necessity. He, nevertheless, in the mean time, labored with his hands, as we have seen before, (1 Corinthians 4:12,) but, as the labor of his hands was not sufficient for sustaining life, something additional was contributed by the Macedonians. Accordingly he does not say, that his living had been furnished to him by the Macedonians, but merely that they had supplied what was wanting. We have spoken elsewhere of the Apostle’s holy prudence and diligence in providing against dangers. Here we must take notice of the pious zeal of the Macedonians, who did not hesitate to contribute of their substance for his pay, that the gospel might be proclaimed to others, and those, too, that were wealthier than themselves. Ah! how few Macedonians are there in the present day, and on the other hand how many Corinthians you may find everywhere!

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) I was chargeable to no man.—There is no doubt that this gives substantially the meaning of the Greek word, but the word is a very peculiar one, and has a history which, as throwing light on the sources of St. Paul’s phraseology, and his character as shown in his use of it, is not without interest. The verb (katanarkaô) is not found elsewhere in the New Testament, nor in the LXX. versions of the Old, nor, indeed, in any known Greek author, except Hippocrates. Jerome describes it as belonging to the patois of Cilicia, which, if true, would be interesting; but he gives no proof of it (Ep. ad Aglaia), and the statement must be treated as unproven. The history which we are about to trace, tends, however, to confirm it as a probable conjecture. The root of the verb is found in the noun narkè, which is used (1) for “numbness,” or “torpor” (a sense found in our “narcotic”), and (2) as the name of a fish of the torpedo genus, causing numbness by its contact with the human body (Aristotle, Anim. Hist. vi. 10). The verb derived from the noun is accordingly used by Hippocrates and Galen in the sense of “being benumbed,” or causing numbness. (See Foesius, Lexic. Hippocrat. s.v, ναρκὴ.) As used here, it takes its place as a bold figurative expression. To benumb any one, was to exhaust him, to drain him of his vitality by pressing on him, and, as it were, living upon him. St. Paul accordingly means, in using the word, to say, “I didn’t drain you of your resources—did not live upon you.” An analogous similitude is found in Shakespeare’s lines:—

“That now he was

The ivy which had hid my princely trunk,

And suck’d my verdure out on’t

—Tempest, i. 2.

Our modern phrase which speaks of one man as “sponging” on another implies a like metaphor. In the word “parasitic” as applied to plants and animals, we have an inverted transfer of the same idea from the incidents of man’s social life to that of lower organisms. As a word belonging, through Hippocrates, to the recognised terminology of physicians, it takes its place in the vocabulary which St. Paul may be supposed to have derived from St. Luke (see Introduction to St. Luke’s Gospel, Vol. I., p. 239), and which the fame of Tarsus as a medical school may also have made more or less familiar, as Jerome states, in the conversational idioms of Cilicia.

The brethren which came from Macedonia supplied.—Not “which came,” but when they came. The Acts of the Apostles present no record of any such supply, but Php_4:15 presents an interesting and confirmatory coincidence. The Philippians had sent supplies to him twice at Thessalonica, and it was a natural sequel to this that they should send to him also at Corinth. The Apostle may well have accepted what they thus sent, and yet have thought his acceptance perfectly compatible with his boast that he was not preaching at Corinth for the sake of gain (1Co_9:16-18). He was not to be robbed of whatever credit attached to his working for his own livelihood at Corinth and elsewhere, by any sneers which had that acceptance for their starting-point.

And so will I keep myself.—It adds to the interest of this declaration to remember that St. Paul had acted on this principle both at Ephesus, which he had just left (Act_20:34), and in the Macedonian churches which he was now visiting (2Th_3:8). The future tense obviously points to his resolution to continue to act on the same lines during his promised visit to Corinth.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. and wanted] Rather, was in want. The same word is used in 2Co_11:5. See note on 1Co_1:6.

I was chargeable to no man] Greuous, Tyndale. Our translation is Cranmer’s (though Wiclif’s is almost identical, ‘chargeous’). The Geneva version is nearer to the original, I was not slothful to the hinderance of any man. The original word is remarkable. It signifies originally to benumb thoroughly, and our word narcotic comes from this root, as also narcissus from the narcotic qualities of the plant. The torpedo, from its benumbing properties, had in Greek the name of νἀρκη, from whence some have translated it, ‘I attached myself to no man like the torpedo attaches itself.’ But as it is doubtful whether the fish gave the name to the sensation or the sensation to the fish, it will be sufficient to render by I disabled, or paralysed, no man, by throwing my maintenance on him.

from Macedonia] See note on last verse. “The principal fact set forth in this passage, the arrival at Corinth of brethren from Macedonia during St Paul’s residence in that city, is explicitly recorded, Act_18:1; Act_18:5.” Paley. See also Php_4:15.

and so will I keep myself] Cf. 1Co_9:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when I was present with you, and wanted,.... Whilst he was among them, preaching the Gospel to them, he wanted the common necessaries of life: and yet, says he,

I was chargeable to no man, or "benumbed no man"; a metaphor, as some think, taken from the torpedo, or cramp fish; which is of such a cold and benumbing nature, as that, when even at the hook, it will strike the fisherman with its cold, and so benumb him as to take away his feeling, and the use of his limbs: now the apostle's meaning is, that he did not chill and benumb any man's charity, by asking relief from him, for he importuned no man on this account; nor was he benumbed himself, to the detriment of any man; for though he was reduced to great straits, he was not slothful and sluggish in preaching the Gospel, but pursued it with as much diligence and industry as if he had been supported by it in the most handsome manner; nor did he act the part of an idle drone, sit still and starve, but laboured with his own hands, to the relief of himself and others; and whereas it could not be thought he should be able to provide this way thoroughly, both for himself and these that were with him, it was made up by other hands:

for that which was lacking to me; which he could not make up by his own hand labour and industry:

the brethren which came from Macedonia supplied; meaning either Silas and Timotheus, who came to him from Macedonia, whilst he was at Corinth, working at his trade with Aquila and Priscilla, Act 18:5 who might bring him a supply out of these parts; or else some that belonged to the churches of Macedonia, particularly the Philippians, who frequently communicated to him, and sent him presents by some or other of the brethren, as by Epaphroditus, Phi 4:15.

And in all things, adds he,

I have kept myself from being burdensome unto you; he worked hard, lived sparingly, and received from others; that as in respect to his maintenance, so in everything else he might live without being a dead weight upon them, or any ways troublesome to them: not that a minister's maintenance is, or ought to be reckoned a burden upon a people; it is but a due debt, and what is their just right; but because it is accounted so by carnal men, and such as are disaffected to the Gospel, and the ministry of it, therefore the apostle uses such language:

and so will I keep myself; time is, for the future; he having taken up a resolution in himself not to be chargeable and troublesome to them, but to provide for himself some other way. This he adds, lest they should think that he had said what lie did to stir them up to a discharge of their duty, in contributing towards his support for time to come.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

Ver. 9. And wanted] Gr. and was behind hand.

I was chargeable to no man] I was none of those drones that chill the charity of well-disposed people, as the cramp-fish benumbeth those that touch or come near it. (κατεναρκησα, ναρκη, Torpedo.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And when I was present with you - When I was laboring in order to build up the church in Corinth.

I was chargeable to no man - I was burdensome to no one; or more liter ally,” I did not lie as a dead weight upon you.” The word used here, which occurs nowhere else in the New Testament (κατενάρκησα katenarkēsa), means, literally, to become torpid against, that is, to the detriment of anyone; and hence, to be burdensome. According to Jerome, its use here is a Cilicism of Paul. The idea is that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands Act 18:3, and by the aid which he received from abroad, he was supported without deriving aid from the people of Corinth.

And in all things ... - In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other people’s expense when he was doing nothing. He did not, as a general thing, mean to receive anything for which he had not rendered a fair equivalent; a just principle for ministers and for all other people; see 2Co 12:13.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The word which we translate chargeable, signifies to benumb; I benumbed no man: or, (as others), I was not myself more benumbed in any thing. If we take it in the first mentioned sense, it lets us see a reason why Paul refused to take wages of the church of Corinth, test he should cool and benumb them as to the receiving of the gospel, when they saw it would prove chargeable to them. If in the latter sense, the apostle seems to reflect upon such whom wages only edged to their work, who preached merely for gain and filthy lucre. To distinguish himself from such hirelings, he tells them, that when he was with them, and laboured amongst them in preaching the gospel, he put them to no charge; yet he was not slothful in his work, but as laborious as those who did take wages. As to himself, he had want enough whilst he was amongst them; but the providence of God ordered him a supply from the churches of Macedonia, and by that means he kept himself from being burdensome to them; and, he tells them, so he was resolved that he would still be.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. Wanted—Was in need of funds.

From Macedonia—Silas and Timothy, who, coming from Macedonia, found Paul lonely, dispirited, and working at his trade, brought him glad news, needed funds, and brotherly re-enforcement in preaching the gospel.

Burdensome—A figurative word borrowed from the torpedo, which by its touch torpifies. St. Paul did not by pecuniary pressure torpify or burden the Corinthians. The harsh figure, perhaps, was borrowed from the sarcasms of his detractors.

So will I—The principle required it, and his will was firm.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And wanted. The aorist shows that this sad condition of extreme poverty was a crisis rather than chronic. Yet even at that supreme moment of trial, when from illness or accident the scanty income of his trade failed him, he would not tell them that he was starving, but rather accepted help from the Philippians, who, as he knew, felt for him an unfeigned affection. It is needless to point out once more how strong is the argument in favour of the genuineness of the Acts and the Epistles from the numberless undesigned coincidences between them in such passages as those to which I have referred in the foregoing notes. I was chargeable to no man; literally, I did not benumb you. The word katenarkesa, which occurs only here and in 2Co_12:13, 2Co_12:14, is ranked by St. Jerome among St. Paul"s cilicisms, i.e. the provincial expressions which he picked up during his long residence at Tarsus. Narke (whence our narcissus and narcotie) means "paralysis," and is also the name given to the gymnotus, or electric eel in Latin, torpedo, the cramp-fish which benumbs with the shock of its touch. "I did not," he indignantly says, "cramp you with my torpedo touch." Perhaps in a less vehement mood he would have chosen a less picturesque or technical and medical term. That which was lacking to me the brethren which came from Macedonia supplied; rather, for the brethren, on their arrival from Macedonia; filled up my deficiency. This must have been the third present which St. Paul received from Philippi. (Php_4:15, 16) These brethren from Macedonia accompanied Silas and Timotheus. (Act_18:5) And so will I keep myself. (2Co_12:14)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For - I choose to receive help from the poor Macedonians, rather than the rich Corinthians! Were the poor in all ages more generous than the rich?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

and when I was present with you and was in want, I was not a burden on any man; for the brethren [i. e., Silas and Timothy, Act_18:5 ], when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and so will I keep myself . [Here the apostle relates the well-known history of his ministry at Corinth. The church at Philippi is the only one which we know of that contributed to his needs while in Corinth ( Phi_4:15-16 ). When his necessities had reached a crisis and he had come to want, he had not appealed to the Corinthians, but had endured until relieved by the coming of his friends from Macedonia. His enemies had slandered him as to this, hoping to drive him to receive wages that they might reduce his influence in this respect to the level of their own; but in this hope they would be disappointed, for he would continue to preach without compensation as he always had done.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9. When I was present with you and wanted. When his supplies fell short, he worked at tent-making until Silas and Timothy came from Macedonia with supplies (Acts 18:5). These were the brethren which came from Macedonia.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. καὶ παρὼν πρὸς ὑμᾶς καὶ ὑστερηθείς. And when I was with you and was reduced to want (Luk 15:14). He brought Macedonian supplies with him and they were exhausted before fresh contributions from Macedonia came.

οὐ κατενάρκησα οὐθενός. I was a burden on no man. The verb is found here, 2Co 12:13-14, once in Hippocrates, and nowhere else in Greek literature. Jerome, in a letter to the Gallic lady Algasia (Ep. 121), says, Multa sunt verba, quibus juxta morem urbis et provinciae suae familiarius Apostolus utitur; e quibus exempli gratia οὐ κατενάρκησα ὑμῶν, h. e. non gravavi vos [nulli onerosus fui, Vulg.]. Quibus et aliis multis verbis usque hodie utuntur Cilices. Nee hoc miremur in Apostolo, si utatur ejus linguae consuetudine, in quâ natus est et nutritus. This lacks confirmation. The word looks more like a medical one, possibly picked up in the schools at Tarsus. Hippocrates (Art. 816 c), uses the passive in the sense of ‘being benumbed’ a sense which ναρκάω has in the active; τὴν ψυχὴν καὶ τὸ στόμα ναρκῶ (Plat. Meno 80 B). Comp. Gen 32:25-32; Job 33:19; Dan 11:6. The substantive νάρκη means ‘numbness,’ μικροῦ δεῖν ἁναισθησία (Galen); also the ‘electric fish’ which ναρκᾷν ποιεῖ ὦν ἅν κρατήσειν μέλλῃ ἰχθύων (Arist. Hist. Animal xi. xxv. 2). Here the ‘numbness’ is caused by pressure; ‘paralysing a man by squeezing money out of him.’

τὸ γὰρ ὑστέρημά μου. For my want the brethren, when they came from Macedonia, supplied. The relation between ὑστερηθείς and ὑστέρημα must be marked in translation. The compound προσανεπλήρωσαν means ‘supplied in addition,’ and this may refer to what Macedonia had contributed before, or to what the Apostle earned with his own hands. See on 2Co 9:12. The coincidence with Act 18:1; Act 18:5 must not be overlooked. There the arrival of S. Paul at Corinth, and the subsequent arrival of brethren from Macedonia, are recorded. Those brethren were Silas and Timothy; and that gives us a coincidence with 2Co 1:19, and also with the salutations of 1 and 2 Thes., both of which were written from Corinth. See Paley, Horae Paulinae, iv. 6, 7, viii. 4. But it is not certain that these ἀδελφοὶ ἀπὸ Μακεδονίας were Silas and Timothy.

ἑν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα. In everything (2Co 4:8, 2Co 6:4, 2Co 7:16, 2Co 8:7, 2Co 9:8, 2Co 11:6) I kept myself from being burdensome, viz. during my stay; not ‘have kept myself’ (A.V.). The addition of καὶ τηρήσω shows that he has in no way repented of his ἁμαρτία (2Co 11:7): tantum abest ut poeniteat (Bengel). The rather rare word ἁβαρής occurs nowhere else in Biblical Greek. Arist. De Coelo I. viii. 16 is its earliest occurrence: and we have ἀβαρῆ ἑαυτὸν παρέχειν (C. I. 5361. 15). Comp. πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν (1Th 2:9; 2Th 3:8).

Why did S. Paul, who was so vehement (2Co 11:10, 1Co 9:15) in refusing maintenance from the congregations to which he was ministering, yet allow the Macedonian Churches to contribute to his support when he was labouring at Corinth and elsewhere? The answer to this shows us the main reason for the Apostle’s rejection of entertainment. He wished to be absolutely free and independent in his preaching, and to be under no temptation to ‘prophesy smooth things’ to those whose hospitality and alms he was accepting, nor to be open to the charge, ‘you are paid to say that.’ He must be free to rebuke, where rebuke was required, and his praise must be beyond the suspicion of being bought. There were other reasons also, such as a desire to avoid the accusation of greed (2Co 11:12). But the preservation of perfect liberty was the chief reason: and to accept help from Macedonia, when he was preaching at Corinth, did not interfere with his independence at Corinth.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] For (reason why he burdened no one) the brethren (who, he does not say: their names were well known to the Corinthians. Possibly, Timotheus and Silas, Act 18:5) when they came from Macedonia (not as E. V., ‘which came,’ οἱ ἐλθόντες) brought a fresh supply of my want (or perhaps προσαν. is used without the idea of additional supply, as in ch. 9:12, the πρός merely denoting direction): and in every thing I kept myself (‘during my residence:’ not, ‘have kept myself,’ as E. V.) unburdensome to you, and will keep myself.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. καὶ παρὼν πρὸς ὑμῦς καὶ ὑστερηθείς. ‘And when I was staying with you and found myself in want’; tense and mood imply that he ran short and felt it. For the mood, comp. Php 4:12; Luk 15:14.

οὐ κατενάρκησα οὐθενός. ‘I put pressure on no man,’ ‘did not squeeze him till he was numb.’ Verbs compounded with κατά often take a gen., as καταγελάω, καταγινώσκω, καταδυναστεύω, κατακυριεύω, καταλαλέω, κ.τ.λ. This compound is found nowhere in Greek literature, excepting here, 12:13, 14, and once in Hippocrates (Art. 816 C), who uses the passive of ‘being numbed,’ a meaning which ναρκάω has in the active. Ναρκάω is used of the cramping or numbing of the sinew of Jacob’s thigh (Gen. 32:25-33), and in LXX of two other passages of doubtful reading and meaning; πλῆθος ὀστῶν αὐτοῦ ἐνάρκησεν (Job 33:19), and ὁ βραχίων αὐτοῦ ναρκήσει (Dan 11:6). The compound verb used here may be medical. It must have been in fairly common use, for neither Chrysostom nor Theodoret think it necessary to give any explanation. Hesychius gives ἐβάρυνα and κατεβάρησα as equivalents, which agrees with Vulg. onorosus fui. In his letter to the Gallic Lady Algesia (Ep. 121) Jerome uses gravavi, and he adds, quibus et aliis multis verbis usque hodie utuntur Cilices. Nec hoc miremur in Apostolo, si utatur ejus linguae consuetudine, in qua natus est et nutritus. It may have been current in the medical school at Tarsus. Galen explains νάρκη as much the same as ἀναισθησία. The meaning here seems to be ‘I crippled no man by sponging on him,’ i.e. by draining him dry. *

τὸ γὰρ ὑστέρημά μου. ‘For my want the brethren, when they came from Macedonia, relieved with a further supply.’ The compound, προσανεπλήρωσαν, implies something in addition, and this probably refers to the previous gifts of the generous Macedonians; but it might mean in addition to what St Paul earned by his handicraft. AV obliterates the manifest connexion between ὑστερηθείς and ὑστέρημα by changing from ‘wanted’ to ‘was lacking,’ as also does Vulg. with agerem and deerat. It is probable that these brethren who came from Macedonia were Silas and Timothy (Act 18:5), which would give a coincidence between this passage and 1:19. Apparently they had both joined St Paul at Athens and had thence been sent back into Macedonia, and had finally joined the Apostle at Corinth. Milligan. Thessalonians, p. 30.

At first sight St Paul seems to be very inconsistent in ostentatiously refusing maintenance from the Corinthians, and yet making no secret of receiving maintenance from the Macedonians. We are nowhere told that he accepted anything for himself from the Philippians, while he was at Philippi, or from the Thessalonians, while he was at Thessalonica. His main object was to avoid all possibility of suspicion that in his preaching he was influenced by the thought that he must say what would please the people who housed and fed him. He must be free to rebuke and exhort, without fear or desire of losing or gaining favour, and without being open to the charge of seeking popularity for the sake of gain. His independence as a preacher must be complete and unassailable. It no way interfered with this that, while he was preaching in Corinth, he accepted supplies from Philippi.

ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα. ‘In everything (see on 5:6) I kept myself from being burdensome.’ The aor. refers to the year and a half that he stayed in Corinth, and it should be retained in translation. Cf. πρὸς τὸ μὴ ἐπιβαρῆσαὶ τινα ὑμῶν (1Th 2:9; 2Th 3:8); also οὐκ ἔχει τις καυχήσασθαι οὔτα λάθρα οὔτε φανερῶς, ὅτι ἐβάρησά τινα ἐν μικρῷ ἤ ἐν μεγάλῳ (Ign. Philad. 6.), and 2Sa 12:3. Ἀβυρής seems to occur first in Arist. De Coelo, 1. viii.16, τὸ μὲν γὰρ ἀβαρὲς, τὸ δʼ ἔχον βὰρος. It occurs nowhere else in Bibl. Grk.

καὶ τηρήσω. He has no misgivings as to the wisdom of this practice, and has no intention of changing it. We may assume that the Judaizing teachers claimed, or at any rate accepted, maintenance, and they wanted to taunt St Paul into following this ‘Apostolic’ custom. They saw that in this matter they were at a disadvantage as compared with him.

οὐθενός (א B M P 17). rather than οὐδενός (D E G K L). ἐμαυτὸν ὑμῖν (א* B M P, d e f Vulg.) rather than ὑμῖν ἐμαυτόν (א3 D E F G L); note the divergence between D E F and d e f.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I was chargeable [κατεναρκησα] . Only in this epistle. From narkh numbnees, deadness; also a torpedo or gymnotus, which benumbs whatever touches it. Compare Homer : "His hand grew stiff at the wrist" (" Iliad, "8, 328). Meno says to Socrates :" You seem to me both in your appearance and in your power over others, to be very like the flat torpedo - fish [ναρκη] , who torpifies [ναρκαν ποιει] those who come near him with the touch, as you have now torpified [ναρκαν] me, I think "(Plato," Meno, " 80). The compound verb used here occurs in Hippocrates in the sense of growing quite stiff. The simple verb occurs in the Sept., Gen 32:25, 32, of Jacob 's thigh, which was put out of joint and shrank. Compare Job 33:19. According to the etymology of the word, Paul would say that he did not benumb the Corinthians by his demand for pecuniary aid. Rev., rather mildly, I was not a burden.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.