2 Corinthians 12:19

2Co_12:19 to 2Co_13:10. The Apostle’s intentions on his arrival

19. Again, think you that we excuse ourselves]. Rather, Do ye think that we are defending ourselves again? Many MSS. and versions read, Do you think (or You think) that we have been defending ourselves to you this long time? The word excuse gives a false impression, as though the Apostle were exculpating himself from blame rather than meeting accusations by sufficient answers. If we take the first reading the reference will be to the former Epistle or the commencement of this one. Cf. ch. 2Co_3:1. If the second, the meaning will be ‘you think that I have been making a long and perhaps tedious defence of myself, yet I can assure you that I shall not stand upon my defence when I come. I only desire your improvement. But if words will not suffice, I shall have, when I come, to proceed to deeds.’

we speak before God in Christ] This sense of saying and doing everything in the sight of God and Christ, Who will avenge all deceit by unmasking the deceiver, is a characteristic of St Paul’s whole nature, but is never more clearly displayed than in this Epistle. See ch. 2Co_1:18; 2Co_1:23, 2Co_2:17, 2Co_3:4, 2Co_4:2; 2Co_4:6, 2Co_5:11, 2Co_7:12, 2Co_8:21, 2Co_11:10-11; 2Co_11:31.

edifying] See 1Co_8:1, and ch. 2Co_5:1, 2Co_10:8.

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.

2Co 12:19-21. Again, think ye that we excuse ourselves — That I say all this to insinuate myself into your esteem for any secular ends? We speak before God in Christ — As if he had said, I have a higher end in view, namely, the glory of God, in whose presence I speak it; for we do all things for your edifying — Your edification is the end I have in view, in this and all other things that I do concerning you. For I fear — And have I not reason so to do? lest when I come — With a heart full of Christian tenderness, and with all imaginable readiness to do every thing in my power to comfort and refresh your spirits; I shall not find you such as I would — Namely, truly reformed persons; and that I should be found unto you — By inflicting necessary censures and punishments upon you; such as ye would not — I should be. I fear I shall have some work before me of a very unpleasant kind, and which I would desire, if possible, by this admonition to prevent. Lest there should be debates — Ερεις, contentions; envyings — Or emulations, as ζηλοι also signifies; wraths —

For injuries received; strifes — Arising from a clashing either of opinions or secular interests; backbitings — Speaking evil of the absent; whisperings — Insinuations uttered secretly against others; swellings — Vain boastings, by which proud and ambitious men endeavour to make themselves look big in the eyes of their fellows; tumults — Factions, disorderly parties raised against me, and your proper authorized ministers; lest when I come my God will humble me — By showing me your church, which I planted, corrupted with many vices; and I shall bewail — Shall mourn over; many who have sinned, and have not repented — Notwithstanding my many admonitions. The incestuous person was not of this number; for he had repented, 2Co 2:7-8. Those of whom the apostle speaks, were probably such as had not refrained from partaking in the idolatrous sacrifices of the heathen, and from the lewd practices connected with idolatry, to which, by their former customs and habits, they were still addicted. Of the uncleanness, &c., which they have committed — By uncleanness, Estius thinks the apostle meant those sins of the flesh, which are against nature; by fornication — The conjunction of male and female out of marriage; lasciviousness — He says, consists in lustful looks, touches, motions, and other things of that kind. But by lasciviousness, Bengelius understands sodomy, bestiality, and other vices contrary to nature. But, says Macknight, “although some of the faction at Corinth may have been guilty of uncleanness, fornication, and lasciviousness, in the ordinary sense of these words, fancying, through the prejudices of their education, that these things were no sins, I scarcely think that any of them, after their conversion, would continue in the commission of the unnatural crimes mentioned by Estius and Bengelius.” One thing is evident: in the absence of the apostle, the exercise of a proper Christian discipline must have been awfully neglected in this church, otherwise such scandalous sinners would have been excluded from it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

XVI—REPROOF OF SOME MORAL IMPERFECTIONS NOT YET REMOVED, AND ADMONITION TO SPARE HIM THE NECESSITY OF APOSTOLIC DISCIPLINE. CONCLUDING ENCOURAGEMENTS AND BENEDICTION

2Co_12:19-21. 2Co_13:1-14

19Again, think ye that we excuse ourselves unto you? [For a long time 22 ye are thinking that it is to you that we are excusing ourselves πάλαι δοχεῖτε; ὅτι ὑμῖν ἀπολογόυμεθα]; we speak before 23 God in Christ: but we do all things, dearly beloved, [but all, beloved,] for your edifying. 20For I fear, lest, [haply μήπως] when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest [haply] there be. debates [discord]24, envyings [emulation, ζῆπως], wraths,25 21 strifes, backbitings, whisperings, swellings, tumults: And lest, when I come 26 again, my God will humble27 me among [with respect to, πρὸς] you, and that I shall bewail many which have sinned already, [before, προημαρτηχότων], and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

2Co_13:1. This is the third time28 am coming to you. In the mouth of two or three witnesses shall every word be established. 2I told you before, and foretell you, as if I were present, the second time; and being absent now I write [I have said before, and now say beforehand as I did when I was present the second time, so now also in my absence, om. I write] 29 to them which heretofore have sinned, and to all others, that, if I come again, I will not spare: 3Since ye seek a proof of Christ speaking in4 me, which [who] to you-ward is not weak, but is mighty in you. For though 30 he [For He also, και γὰρ] was crucified through weakness, yet he liveth by the power of God. For we also [om. also]31 are weak in him,32 but we shall live33 with him11 by the power of God toward you.34 5Examine yourselves, whether ye be in the faith; prove your own selves, Know [or, know] ye not your own selves, how that Jesus6 Christ is in you, except ye be reprobates? [to some extend unapproved, τὶ ὰδὁκιμοί?] But I trust that ye shall know that we are not reprobates [unapproved]. 7Now I pray to [yet we pray, εὐχόμεθα δὲ ]35 God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, [excellent], though we be as reprobates [as if unapproved]. 8For we can do nothing against the truth, but [we can do something] for the truth. 9For we are glad, [rejoice, χαίρομεν], when we are weak, and ye are strong: and also 36 we wish, [pray for, εὐχόμἐθα], even your perfection10 [prefect restoration, κατάρτισν]. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to [for, εἰς] edification, and not to [for] destruction. 11Finally, brethren, farewell, [rejoice, χαίρετε] Be perfect [be restored to order, καταρτίζεσθε], be of good comfort, 12 be of one mind, live in peace; and the God of love and peace shall be with you, greet one another with a holy kiss. 13All the saints salute you. The grace of our Lord 14Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. [om. Amen].37

EXEGETICAL AND CRITICAL

2Co_12:19-21. For a long time ye are thinking that we are excusing ourselves unto you (ver.1).—Paul here guards against the erroneous impression which he anticipated some might receive from his self-defence, that he was standing in judgment before them; he assures them that his only object was to do them good. Nothing was then of more importance to him than their amendment, unless he was willing to have their whole conduct come before him in his judicial capacity. The interrogative form of the sentence would become necessary if we adopt the word πάλιν of the Receptus (a reading perhaps occasioned by 2Co_3:1); but it would be quite unsuitable if πάλαι be adopted. With this latter reading Paul must be understood to refer to what would take place, when his Epistle should be read or heard at Corinth, especially that part which was of an apologetical character. Ὑμῖν stands at the commencement of the sentence for the sake of emphasis. It is the dative of direction or tendency (with, or before you) as in Act_19:33. He was about to set before them the positive bearing of his self-defence upon them, i.e., to show them that its true object was to promote their spiritual life (οἰκοδομή). This required that all obstructions to his Apostolical influence, and all prejudices and wrong thoughts against him and his conduct among them, should be removed, and that all dependence upon their false teachers should be broken off. But before he presented this it was of consequence to assure them that he was standing with his apology at the bar of God, to whom alone he was responsible.—we speak before God in Christ, but all things, beloved, for your edification (2Co_12:19 b).—In these words (comp. 2Co_2:7) his object was not to affirm the sincerity of his purpose, but to let them know that it was to God that he was accountable, and from God that he expected an acquittal. The words in Christ (ἐν Χριστῷ) point out the sphere in which he was speaking, one far above every human tribunal, as a Christian and an Apostle, conscious of his fellowship with Christ. In connection with the last clause (τὰ δὲ πάντα) we must supply λαλοῦμεν (we speak) from the preceding sentence. Some would join the sentence with the preceding [and unite τὰ and δὲ together] so as to read: λαλοῦμεν ταδε πάντα, etc; but τάδε usually refers to that which follows it, and never is made use of by Paul in any other passage. [It refers here to something definite, and not to all things in general, for it is confined to those matters of which he had been speaking, and especially his apology for himself]. In this last clause also, he makes, by way of conciliation, a direct appeal to them as his beloved ones (ἀγαπητοί), before entering upon a more severe remonstrance. The reason for this is apparent in 2Co_12:20-21.—For I fear that haply when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not (2Co_12:20 a).—He here notices the unhappy condition he had reason to fear they were in, and which called for these efforts on his part for their benefit. His first reference to this condition is very tender. He merely mentions the impression which such a state of things would necessarily make upon him when he should come among them, and he alludes to the proceedings which such a state would necessarily call forth from him. Even when he says, I fear lest, etc., he expresses the solicitude of a father, and his earnest desire that his intercourse with them might be free from annoyance; but in μήπως we have something likewise of a conciliatory nature. [The word is used in two successive clauses (anaphora), but in the third (2Co_12:21) it is exchanged for μὴ, inasmuch as the hesitation to express his thought in decisive terms wears away as he proceeds. The expressions: “such as ye would not,” and “such as I would,” are euphemistic, to avoid a more disagreeable phrase. The use of the verb θέλω for βούλομαι was not uncommon, and yet we may recognize something of the specific meaning of θέλω here, inasmuch as the Apostle meant perhaps to express some determination of the will in the case]. In κᾆγώ—οἶον οὐ θέλετε he shows that he was painfully conscious of an Apostolic power of discipline which he would be obliged to exert; and he now reappears in that triumphant attitude of authority which he had formerly assumed (comp. Meyer). ̓Υμῖν has not the sense of: by you, but to you, or for you, as in Rom_7:10. The position of the second οὐ before the θέλετε is especially emphatic.38 What he meant by such as he would not, he shows in greater detail in the second part of 2Co_12:20 and in 2Co_12:21.—lest I shall find, perchance, among you debate, emulation, passions, contentions, slanderings, whisperings, insolences, tumults (2Co_12:20).—The unpleasant things which he found are arranged under two different relations, according to the two different kinds of moral defect he knew to be in the Church. [Bengel: “That which was not such as he would, is treated of to the end of the chapter, then what was such as they would not, is treated of from 2Co_8:1 and onwards.” Such vices indicate how great were the difficulties to be met with in churches just emerged from heathenism, but we are not to suppose them prevalent among that portion which Paul had described in chap. 7 as penitent and obedient]. Not, however, until the commencement of the next chapter does he come to speak of the exercise of his Apostolic power to punish offenders (for in the next verse he brings before us another kind of offences). To μήπως ἔρις, etc., must be supplied εὑρεθῶσιν (or ὦσιν) ἐν ὑμῖν. We have ἔρις and ζῆλος in 1Co_3:3, and ἔρις in 1Co_1:11; on ἔριδες comp. Winer, § 9 [p. 59, Philad. ed.]. Θυμοί occurs also in Gal_5:20, and signifies vehement passion, boiling emotion. Θυμός signifies the heart as the seat of passionate emotion, and then this emotion itself—passion, wrath, rage; the plural is found also in the classic writers. ̓Ερίθεια signifies hired work, mercenariness, love of intrigue, a disposition to foment parties. See Rom_2:8; Gal_5:20; Php_1:17; Php_2:3; Jam_3:14; Jam_3:16 (not of ἔρις) Com. Meyer and Fritzsche on Rom_2:8. Καταλαλιαί signifies, evil reports in general; ψιθυρίσμοί, secret slanderings. The original verb of φυσιώσεις is used with reference to the insolence of faction, an arrogant conceit of knowledge, and arrogance with respect to gifts in general, in 1Co_4:6; 1Co_8:1; 1Co_13:4. ̓Ακαταστασίαι occurs in 2Co_6:5; 1Co_14:33. In addition to these moral defects, which had their origin in the factious spirit prevailing at Corinth, and hence called for decisive measures, the Apostle now proceeds (2Co_12:21) to mention some manifestations of that sensuality for which their city was noted.—Lest again when I come, my God shall humble me with respect to you (2Co_12:21 a).—There is no need of commencing a new period here, and so of giving this whole verse an interrogative form. The reading ταπεινώσει does not require this, for this word, like the μή (previously μήπως), indicates simply an increased anxiety that such a sad calamity should not come upon him. We may also notice that a question calling for a negative answer (comp. 2Co_12:17-18) would not be appropriate in this connection (2Co_12:20). The πάλιν qualifies the whole phrase: ἐλθόντος μου ταπεινώσει με (comp. 2Co_2:1), and not merely either ἐλθόντος μου or ταπεινώσει. He does not intend to say that he had experienced a similar mortification during some former visit [and yet comp. 2Co_2:1. We see not how πάλιν can have its force without supposing some reference to a former visit, even if it should be made to qualify ἐλθόντος alone. And yet this could not have been his first visit when he had great success and general joy in spite of his persecutions, but certainly no such humiliations. We are obliged to think of a second unrecorded visit between his first and second Epistle. See on 2Co_12:1 of the next chapter]. The genitive absolute here is remarkable, and hence the reading in the Receptus. The ταπεινοῦν has reference not to the exercise of discipline among them, as if this would produce a feeling of humiliation on account of his love to the Church and to the Lord, and would be traceable to God because it would take place according to the Divine will, but rather to the mortification the Apostle would experience if he were compelled to see the fruit of his labors among them utterly destroyed, and thus to find all his boasting either much abated or completely wrested from him. Should such a humiliation come upon him, he would trace it to the hand of God, and receive it as a wholesome discipline. He would therefore humbly submit himself to it, and find consolation in the reflection that the God who did it was his God (Rom_1:8; 1Co_1:4), the God whom he served, and with whom he was in such intimate fellowship that the interests of one were the interests of both. If we give the word the sense of: to trouble, or to grieve, it will have precisely the same signification with πενθήσω. Πρὸς ὐμᾶς has here the sense, not of: with or among you, for with such a meaning it would be superfluous, but of: in respect to you.—And I shall bewail many of those who have sinned before and have not repented of the uncleanness and fornication and lasciviousness which they have committed (2Co_12:21 b). The word πενθεῖν signifies, to mourn, to lament, lugere, especially for the dead, etc. It expresses the genuine feeling of a spiritual pastor (comp. Calvin), and perhaps it alludes to the idea of a spiritual death. It expresses either the sorrow he would feel on account of their impenitence (Meyer), or the grief he would feel in denouncing punishment or in excommunicating them (De Wette, et al.). [In ancient times sentence of condemnation in the Church was pronounced with outward signs of sorrow and mourning; see 1Co_5:2; 2Co_7:7; 2Co_7:9 (Old Paraphrase). Perhaps the customs attending excommunication were derived from an extreme interpretation of such passages]. The objects of this sorrow are mentioned when he says: πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων, etc. This is not an inexact form for designating a general class, instead of saying τοὺς μὴ μετανοὴσαντας; many, i.e., who have not repented. But the Apostle had not in mind all unconverted sinners, in every congregation, among whom he gave especial prominence to those in Corinth by using the word πολλὸυς (Lücke), for nothing in the context warrants us in giving such an extension to- the idea. He unquestionably had his eye upon sinners in Corinth alone, when he used the phrase προημαρτηκότες, etc. But our further explanation must depend upon the answer to the question, whether ἐπὶ τῇ ἀκαθαρσίᾳ etc., should be connected with μετανοησάντων or with πενθήσω. The first method would be without analogy, so far as the New Testament is concerned, for in every instance there, μεταν. is construed with ἀπό or ἐκ (with ἐπί only in the Old Testament, in Joe_2:13, and Amo_7:3, where the μετανοεῖν in both cases is the act of God). And yet it is probably admissible, even if the idea of a mere change of mind without that of sorrow for sin, be connected with the word. It would then signify, a change of mind in respect to, or on account of, etc. [Osiander draws attention to the contrast of προ: and μετα:] The connection of the words with πενθήσω seems rather unusual and strange, inasmuch as in other places we meet with πενθεῖν ἐπί τινι in the sense of: to lament over something, but not with πενθεῖν τινα ἐπί τινι. It is, however, not altogether unallowable on this account. If we adopt the first mode of connecting the words, we must understand by πολλούς the worst among the class of persons mentioned (De Wette, Osiander), i.e., those whom he would be obliged to punish by excluding them from the Church (πενθεῖν would then be: to mourn for them as dead persons; and it is used with respect to such an act in 1Co_5:2). If we adopt the other mode, προημαρτηκότες etc., would signify those who had in any manner sinned, etc., and we should make the Apostle say that he feared he should have to mourn over many of these on account of the sins of the flesh, of which they were guilty; and he designs to mention here the other class of sins which were most prevalent at Corinth i.e., besides those mentioned in 2Co_12:20). We prefer the second of the methods, because the reference to the excommunication of the worst contains something unnatural, and 1Co_5:2 by no means justifies us in referring πενθήσω to such a transaction. Against this second method no objection should be urged on account of the position of πενθήσω, nor of the thought itself, to mourn for one on account of such things. Πενθήσω stands at the commencement of the clause for the sake of emphasis, and ἐπί stands not at a very extraordinary distance from it. The Apostle might very reasonably be understood to mourn over such impenitent persons on account of their sins, even though he does not in this place, as in other places (comp. 1Co_6:9-10), bring prominently before us the consequences of those sins. The προ, however, refers not to the period before their conversion, but to the time preceding his second visit, when misunderstandings had begun to prevail, and when he had admonished them to repent (comp. 2Co_13:2), though with so little success that he found the peculiar faults mentioned in 2Co_12:20-21 were still prevalent among them. ̓Ακαθαραία signifies sins of a sensual nature generally, such as defiled both soul and body, Rom_1:24; Gal_5:19; Eph_4:19. Πορνεία (1Co_5:1), and ἀσέλγεια (wantonness, shamelessness, voluptuousness, Rom_13:13; Gal_5:19, et al.), are particular exhibitions of ἀκαθαρσία. Πράσσειν signifies, to bring about, achieve (comp. Passow). We do not (with Meyer and Osiander) make μὴ μετανοησάντων refer to those who should be impenitent at the anticipated coming of the Apostle at Corinth: “and shall not have repented,” but to the fruitlessness of his admonitions when he was among them the second time. [The perfect in προημ. has here a special force and significance, implying that the sins were continued, and were not overcome by a true repentance. The aorist of μὴ μεταν. is in contrast with this, and we see no reason why it may not be taken in the sense of a futur. exact, i.e., those who will not have repented when I shall be with you].

2Co_13:1-4. This is the third time I am coming to you (2Co_13:1 a).—Now follows the Apostle’s announcement of his determination to proceed with an unsparing judicial severity, in accordance with what he had said in 2Co_12:20 : κᾳ̇γὼ εὑρηθῶ ὑμῖν, οἰον οὐ θέλετε. Τρίτον τοῦτο signifies here: this is the third time, as in Joh_21:14, et al. Ἔρχομαι speaks of his actual coming, and presupposes that he had been at Corinth twice before this (it cannot refer to a mere purpose or plan of such a journey, nor to a coming by letters).

[General note on Paul’s visits to Corinth. It seems to us impossible to interpret 2Co_13:1, on any other view than that Paul had previously been twice at Corinth. It cannot be made to mean simply, this is the second time Ι have been ready, and if it could it would have been a most unfortunate reference, in which he would rather remind his readers of his failure actually to come. The usual appeal to 2Co_12:14, is unsatisfactory, not only because our passage should not be a repetition of that, but because the proper idea of that is, I am ready to come the third time. The word διέρχομαι in 1Co_16:5, is not quite to the point (Wordsworth), since it would only show how the will was taken for the fact, but would not account for his expected coming, being the third of a series of the same kind. Certainly no one, reading 2Co_13:1, without a previous bias, would ever think of anything but a third actual visit. In 2Co_2:1, Paul also implies that he had once visited them “in heaviness,” evidently on account of the misconduct of Christians there; in 2Co_12:21 he intimates that God had then humbled him; and in 2Co_13:2 (rightly rendered) he implies that he had then given them warning that if he came again he would not spare them. Now when could that visit have been paid? The whole idea is unsuitable to the first visit when the church was formed. Nor could it have been after that which we now call the First Epistle, when he announced his intention to remain at Corinth until Pentecost (1Co_16:8), and after “the Epistle” in which he had written to them “not to keep company with fornicators” (1Co_5:9), and answered the inquiries the Corinthians had made of him (1Co_7:1). See Introd. § 6. But we know that Paul resided at Ephesus during the whole time between his first visit to Corinth and his journey through Macedonia, during which he wrote our present Second Epistle. There must, however, have been time enough after his departure from Corinth for the springing up of the disorders which were censured in that unrecorded visit, and the subsequent lost Epistle, and for the sending of a letter and perhaps a deputation from the Corinthian Church to Paul (1Co_7:1; 1Co_1:11; 1Co_16:17). On the supposition that Paul came to Ephesus late in the year 54, Alford ventures to place the unrecorded journey in the Spring of 55, and the lost Epistle in the Spring of 57, or at least early in the same year in which he left Ephesus for Macedonia (1Co_16:8). As Ephesus and Corinth were the usual points of transit between Asia and Europe, Paul might easily have made a brief visit of the kind supposed, but as it was attended with no special results, it was not mentioned in the Acts. The shipwrecks and disasters at sea mentioned in 2Co_11:23-28, indicate that Paul must have made several voyages during his missionary life, which are not recorded. Comp. Alford, Introd. to Cor. § 5., and Essay on How to use the Epistles in Sun. Mag. for 1867. J. L. Davies, Art. Paul in Smith’s Dict. of the Bible].

In the mouth of two witnesses and of three shall every word be established (ver. l b).—By a citation from the very letter of the Law in Deu_19:15, the Apostle lets them see how rigid and precise were to be his disciplinary proceedings when he should come to them this third time. He would so arrange the proceedings that the witnesses should be heard in the presence of the congregation (comp. 1Co_5:12-13; 1Co_5:3, etc.), for in the trial of notorious offences, it would be necessary to adhere strictly to all legal forms, that he might avoid any appearance of partiality.Ῥῇμα [the word, after the Hebrew manner] stands here for the matter, cause, conduct or charge in dispute.Σταθήσεται, signifies: shall be established, determined or brought to a decision. ̓Επὶ στόματος, i.e., on account of what is spoken. The καί instead of ἤ before τριῶν was designed to imply, and by three, as if there are so many; or, also by three, if he had said, from two to three. The free application which some have made of this citation from the law, (either to his repeated warnings and their certainty and validity; or to those repeated announcements of his coming with the accompanying warnings and threatenings which were equally sure to prove true; or to the various occasions on which he had been or was about to be present among them, as if these were distinct personal witnesses to establish the truth of the matter) seems to us by no means ingenious or plausible, even if we accept the more delicate and profound explanation which Osiander proposes, viz., that his apostolic visits among them were, in consequence of their repetition, not merely means by which he directly saw them, but distinct practical attestations of his faithful testimony among them, deposing against those who should continue impenitent (comp. Mat_8:4; Mat_10:18).1—Whether any relation was intended between τρίτον and τριῶν is very uncertain. Inasmuch as he was about to announce in 2Co_13:2, that he was now determined to proceed in an unsparing manner against them, it is difficult to perceive in what way he can imply that he was especially patient in delaying and in repeatedly warning them.—What is said in 1Ti_5:19 shows that the law in such matters was not looked upon as abrogated. [Its validity, however, depended upon its general reasonableness and upon Christ’s recognition and re-institution (Mat_18:15) and not upon the perpetual obligation of the Mosaic precept].—I have said already and now say beforehand, as when I was present the second time so now also in my absence, to them which heretofore have sinned and to all the rest (2Co_13:2 a).—The verb προείρηκα (I have said before) has reference to previous announcements which still remained in force (perfect tense), and προλέγω (I foretell) to what he was then writing [in which he probably used precisely the same words, viz.: “If I come again,” etc.] With respect to the former, he says: that he had said when present the second time, i.e., as I did when I was present the second time; and with respect to the latter he says, I say beforehand, now when I am absent (καὶ ἀπὼν νῦν, comp. 2Co_13:10). There is a correspondence between the two clauses προείρηκα and προλέγω on the one hand, and τὸ δεὺτερον and νῦν on the other, and hence the τὸ δεύτερον should not be separated from παρών and connected with προλέγω. It is evident from 2Co_13:1 (τρίτον τοῦτο ἒρχομαι) and other passages, that the Apostle had already been twice at Corinth, and hence there is no need of the interpretation here: “as if I were present the second time, although I am now absent.” The προημαρτηκότες were those in general who had previously sinned (and even then [open perfect] continued to do so), whether before his second visit (ὡς παρὼν τὸ δεύτερον), or until his present writing (ἀπὼν νῦν ). The λοιποί were not those who had become impure after those just mentioned, as if προημαρτ. were related to προείρηκα and οἱ λοιποί to προλέγω, for such an expression would be not only forced but indistinct. It means rather the remaining members of the congregation, either such as witnessed his threatenings, or (better) such as should be brought by his warnings and their own reflection to a reformation, and hence such as would not fall under discipline. The substance of what he had thus told them, and now foretold them, was:—that if I come again I will not spare (2Co_13:2 b).—In the words εἰς τὸ πάλιν the πάλιν which had been used as a noun, is converted by the εἰς back again into an adverb. Why it was that he had been so lenient on his second visit is not told us; it may have been because he had hoped that they would themselves come to a better mind by reflection, or because he had feared that he would only make matters worse, etc. With οὐ φείσομαι is intimately connected what is said in 2Co_13:3.—Since ye seek a proof of Christ speaking in me, who toward you is not weak, but is strong among you (2Co_13:3).—The reason he would not spare them, is introduced by ἐπεί: “I will not spare, since now ye seek, and indeed challenge by your conduct a proof,” etc. Others make ἐπεὶ ζητεῖτε the protasis or conditional proposition to 2Co_13:5, and regard the words, “Who is not weak toward you—by the power of God toward you,” or at least the whole of 2Co_13:4, as a parenthesis. Such a construction, however, seems unnecessary and awkward. Δοκιμήν, which stands for emphasis at the commencement of the sentence, signifies: proof, trial, verification by experiment [see on 2Co_2:9]. The genitive, however, may be either of the object: the proof of the fact, etc., i.e., the proof that Christ is speaking in me; or of the subject: that Christ may give proof that He is in me. That which follows, who is not weak toward you, etc., is rather in favor of the latter interpretation. In the words, Christ speaking in me, he had reference not merely to Christ’s speaking through him (ἐν=διά), but to Christ’s being and acting in him. By their impenitent conduct they were putting Him to the proof whether he could carry out what He had threatened against them, and so they challenged Him to make a demonstration of His power to punish them. What is said in the relative sentence, was intended to make them consider how dangerous such a challenge was: “who is not weak with respect to you [εἰς], but is mighty among [ἐν] you.” In this he refers not to earlier manifestations of this power among them by means of spiritual gifts and miracles, etc., but to such an exercise of it among them as would become indispensable to punish them if they continued impenitent. The word δυνατεῖ occurs nowhere else except here and in Rom_14:4, though it is analogous to ἀδυνατεῖ, and was perhaps occasioned by the use of ἀσθενεῖ. The reason for the assertion that Christ was not weak but mighty, he now proceeds to give in 2Co_13:4 :—For he also was crucified on account of weakness, but he lives on account of the power of God (2Co_13:4 a). The Apostle here reminds them that Christ was once reduced to an extremity of weakness, but that he now lived by the power of God. That extremity was when He endured crucifixion in consequence of the human infirmity which He had experienced in the season of His (voluntary) humiliation and privation (Php_2:7-11). Ἑκ here designates the cause or origin. The ζῇν refers to the life of absolute power (energy) which began with Christ’s resurrection, was derived from God, and was afterwards proved by influences among men (comp. Rom_6:4; Act_2:33; Eph_1:20-23; Php_2:9). If we accept the reading: καὶ γὰρ εἰ (which Osiander with Tischendorf adopts as the lect. diffic.), εἰ must be taken as concessive, and by itself it seems not inconsistent with the ἀλλά which follows. But καὶ γὰρ does not correspond with ἀλλά very well, inasmuch as it signifies not merely: for, but: for even. Καὶ γὰρ εἰ would then signify: for even (although) if. But καὶ εἰ indicates that the condition must be looked upon as an extreme one, and not to be expected. On the other hand εἰ καί would have implied that this condition was probable or certain, but that for the argument in hand it was a matter of indifference. We are obliged in this case to suppose that there has been an exchanging of καὶ εἰ for εἰ καί, which must be ascribed to some transcriber having interpolated the εἰ, rather than to Paul. A concessive protasis appears appropriate on account of the ἀλλά. The solution of the difficulty which Osiander proposes, viz., that the καί implies that the case of Christ was similar to that of his ministers, does not seem clear to us, and indeed appears unintelligible. The best way would seem to be, to leave out the εἰ, as it may easily have been inserted. It is evident that the Apostle looked upon this as the actual condition in which Christ was, for he now proceeds to show that he himself was in the same condition of weakness and life through the power of God:—for we also are weak in him, but we shall live together with him through the power of God toward you (2Co_13:4 b).—It is evident, therefore, that he leaves us to infer what must be the condition of Christ from that of one who stood in fellowship with Christ (ἐν—σὺναὐτῷ); inasmuch as the condition of the former was reflected or was repeated in that of his followers, or was the consequence of it. ̓Ασθενοῦμεν refers not to the Apostle’s sufferings, but to his appearing to lack power when he spared the Corinthians It must be regarded, therefore, as something which was like Christ’s own weakness, voluntarily assumed. He describes it also by the words ἐν αὐτῷ as something which was the consequence of his fellowship with Christ [Winer’s Idioms, § 52, p. 311 note], and therefore like Christ’s own weakness transient and temporary, inasmuch as the Divine power which made Christ alive would necessarily and in that very act make alive all who were connected with him (σὺν ἀυτῷ). And indeed, εἰς ὑμᾶς indicates that his being alive would be manifested in the energy by which they would be directed. There is no reference in the word ζῃν, as here used, to the future resurrection, but it means simply to be vigorous, to be full of life. Neander: “In the discharge of our Apostolic authority among you will be manifested the Divine power of a risen and glorified Christ.” [The Apostle, in this passage, surely claims that Christ spoke and acted in him, and we reasonably infer that his Apostolic words, Epistles and acts were those of an infallible Christ within him. It has been said that he never advanced such a claim. Not only in the ἀλλὰ, which occurs in both clauses of 2Co_13:4, but in the use of the present (ζῇἀσθενοῦμεν) and the future (ζήσομεν) in opposition to (ἐστανρώθη), we have a strong contrast with the resurrection and all its endless and perpetual influences through Christ and His people].

2Co_13:5-10.—Examine your own selves whether ye are in the faith, prove your own selves (2Co_13:5 a).—In opposition to the thought represented in 2Co_13:3, according to which they desired a proof of Christ in him, the Apostle presents the demand that they should direct their examination to their own selves. For the sake of emphasis ἐαυτούς is put first. Πειράζειν signifies, to make proof or trial of one, to tempt (1Co_10:9, ἐκπειράζειν Χριστόν which is here the same as δοκιμὴν ζητεῖν, etc.). [On the ordinary distinction to be observed between these expressions, see Trench, Synn. 2d Part, p. 119ff]. He then more particularly defines the point to which that self-examination should be directed, i.e., whether they were in the faith; thus probably intimating that their δοκιμὴυ ζητεῖν betrayed a serious defect in that respect, inasmuch as they would hardly have needed any proof of Christ in him if they had been in the faith. To be in the faith, or, to esteem themselves standing in the faith, were phrases which designated a living Christianity, the original principle of which is a faith laying hold of Christ, surrendering the whole heart to Him, and in this way bringing us into fellowship with Him (not: fides qaæ creditur, in contrast with erroneous doctrines; and also not the faith of miracles). The δοκιμάζειν also is not in this passage equivalent to δόκιμον ποιεῖν but as in 1Co_11:28, it signifies, to try, to inquire into the worthiness of a thing, with the view of accurately distinguishing between what is and what is not genuine. The word here properly refers back to their seeking a proof of Christ (δοκιμὴν ζηεῖτε). The essential nature of the faith is further pointed out in the succeeding clause.—Or know ye not your own selves, that Jesus Christ is in you, except ye are to some extent unapproved (ver.5b) ?—(Comp. Eph_3:17; Gal_2:20). The use of the entire name Ἰησοῦς Χριστός indicates more than usual solemnity, and implies that the presence of Christ’s spirit, by faith, in the Church and in the hearts of its members, produces a practical fellowship with the whole person of Christ (comp. 2Co_6:16; 1Co_3:16; Eph_2:21-22). In ἐαυτούς, ὅτι—ἐν ὑμῖν we have an attraction of a peculiar kind (where the attracted word is not the subject of the succeeding sentence). [Winer’s Idioms, § 63, 3. a. p. 396]. Yourselves (ἐαυτόυς) in this connection is emphatic, since it is contrasted with Christ speaking in you, in 2Co_13:3. [Our English version entirely overlooks the ἢ at the head of the clause.] There are two ways by which ἢ οὐκ ἔπιγιν. etc., may be connected in sense with that which precedes it; according to the first, the spiritual relation which Christ sustained toward them, and of which indeed they must be conscious if they were Christians, imposed on them the obligation to examine more carefully into their relation to Him and their conduct toward Him, and of course into their faith, in order to ascertain whether it was not wavering (Osiander). According to the second, he appeals to their sense of honor, and implies that for this reason they should not shrink from self-examination; i.e., they surely ought not to be so entirely destitute of a Christian spirit as not to know their own selves (Meyer, deWette). In either case there was a motive for self-examination; but the ἢ ον̓κ argues in favor of the latter method. In εἰ μήτι ἀδόκιμοιἐστε, he intended to say, that they would find this to be the case with themselves, unless they should prove to be unworthy, spurious Christians (Osiander: He throws out a doubt of that gracious state to which they laid claim, in the same proportion in which they were ignorant of their relation to Christ and did not examine themselves). Ἐι μήτι is used in 1Co_7:5; and the τι has the effect rather to soften the force of the expression [unless ye are “somewhat reprobates,” or “to some extent abide not the proof”]. Αδόκιμοι has reference to δοκιμάζετε and δοκιμήν which he had previously used.—But I trust ye shall know that we are not unapproved (2Co_13:6).—This verse is intimately connected with the latter part of 2Co_13:5. Αδόκιμοι, in this verse, has reference to Paul’s power as an Apostle to punish offenders, and he expresses the hope that (in case he should be compelled to exercise it) they would find him [if they ventured to put him to the proof] (in this respect) not unapproved, i.e., as one who throws out empty threatenings, but is too feeble to execute the but rather one who would make those who perseveringly resisted him feel his power (comp. 2Co_13:7; 2Co_13:9). This was the δοκιμή which they sought (2Co_13:3). His hope, however, was not fixed exclusively upon the punishment in itself, but upon the proper authentication of his office, the maintenance of his Apostolic authority by such means. The interpretation which maintains that γνώσεσθε (ye shall know) is to be understood, not of an experimental knowledge, but of a knowledge gained by their reformation in consequence of his warning, or by an observation of his life and works as an Apostle [i.e., if you put our Apostolical power to the test by appealing to our clemency], is not quite consistent with the general scope of the passage. The same may be said of the view which aims to mediate between the different explanations, and maintains that the knowledge was to be obtained partly by an examination of themselves and partly by their experience of ecclesiastical discipline.—But in 2Co_13:7 he shows that he would gladly be spared such an authentication of his power:—But we pray God that ye do no evil (2Co_13:7 a);—His desire is expressed in the form of a prayer. The explanation which makes ὑμᾶς the object and the Apostle himself the subject of ποιῆσαι [that I may do you no evil], is unsatisfactory: 1, because he could not apply such a designation to the punishment he inflicted; 2, because κακὸν ποιεῖν μηδέν has an evident reference to τὸ καλὸν ποιεῖν [the one being what is morally bad or worse, and the other what is morally honorable, beautiful and right].—not that we should appear approved, but that ye should do what is good, though we be as unapproved (2Co_13:7 b).—He here expresses what was more particularly the purport of his prayer. (We should observe the change which here takes place in the construction: the infinitive and ἵνα, comp. προσεύχεσθαι ἵνα Col_1:9; 2Th_1:11). The prayer was not (I pray or I desire), that he might appear approved (in consequence of the infliction of punishment, or the accomplishment of his threatenings) but that the Corinthians might do well (that which is right), though he should be unapproved (inasmuch as his threatenings would remain unfulfilled, or seem needless and uncalled for). [In this case he would use the word ἀδόκιμος in two different senses: in the one sense he would not be unapproved, since the reformation of the Corinthians would be the best proof of his Apostolic power, but in another sense he would be unapproved, because he would fail in the fulfilment of his threatenings, on account of their reformation. He meant to say that he cared not for being unapproved in the latter sense, since they would be saved and edified. Comp. Stanley]. Another explanation is given by Meyer, who takes ἵνα in the sense of, that, in order that, and understands δόκιμοι of the approbation which would be awarded to him as their spiritual father, if they should conduct themselves well; but he makes ἀδόκιμοι. refer to his failure in exercising and applying his power as an Apostle to inflict punishment. It must be conceded that the idea advanced in this first explanation lies not within the range of thought pursued by the context, and yet it would not be inconsistent with Paul’s manner, to say that the good conduct of his readers might make him seem in one aspect δόκιμος and in another ἀδόκιμος. He certainly gives reason in 2Co_13:8 for saying that if they did well he would have no occasion for exercising his power as an Apostle to punish them, and therefore would in that same degree appear unapproved, inasmuch as he had laid down the rule by which he would be governed in his course with them:—For we can do nothing against the truth, but for the truth (2Co_13:8).—The truth here may be explained either as equivalent to moral truth (comp. 1Co_5:8) or righteousness (a sense which is not allowable unless it is made necessary by the context); or as signifying that he could do nothing which did not accord with the facts of the case, a meaning very appropriate to a judicial proceeding, but entirely unsuitable when we come to the phrase for the truth. Meyer makes the word mean the truth κατ̓ ἐξοχήν, i.e., the gospel: “If their good conduct had not been his. object (ἀλλ ̓ ἴνα) he would have been working against the Gospel; since that was a system designed to promote morality on Christian principles.” Osiander’s explanation is preferable: “The Divine law was the truth from which we deduce all our rules of discipline; and in Paul’s Apostolic work he could do nothing against this, but every thing he did would finally result in the advancement of that Divine truth which was dispensed in the Gospel.” Κατᾳ̇ against—ὑπέρ, for its interests. In the latter sentence δυνάμεθά τι should be supplied.—For we rejoice when we are weak and ye are strong: this also we pray for, even your restoration to complete order (2Co_13:9).—His object here was to confirm what he had said an 2Co_13:8, by assuring them that he would rejoice, even if he were weak, i.e., powerless, so far as relates to the exercise of discipline among them (from want of occasion); and they were strong, i.e., should conduct themselves so wisely as to disarm him of all judicial authority against them. If this were so, how could he do anything in opposition to the truth, and to those rules of action which the truth prescribed? He furthermore assures them that it was the object of his constant prayer, that they might in this way be made strong. As in 2Co_13:7 εὔχεσθαι signifies not merely to wish, for it is an advance beyond the thought expressed in χαίρομεν. Τὴν κατάρτισιν ὑμῶν is added after τοῦτο epexegetically, and signifies your restoration to complete order, i.e., perfection. The verb is used in 2Co_13:11 and in 1Co_1:10, and καταρτισμός in Eph_4:12. It contains a reserved hint that their condition at that time was disorderly.—For this cause being absent I write these things, lest being present I should use sharpness according to the power which the Lord gave me for edification and not for destruction (2Co_13:10).—In this he adds an explanation of his design in writing this Epistle: “I have written because my joy and my great anxiety before God is, that ye may be strong and restored to your proper state.” In this expression he had reference to the whole Epistle, but especially to the latter part of it.—lie here uses the singular number, because he begins to treat of conduct and purposes which belonged only to himself. Ἀποτόμως (Tit_1:13, the noun is in Rom_11:22) signifies roughly, rigorously, with strict severity (from a verb signifying to cut or tear off). Κρῆσθαι is here used absolutely, and signifies to proceed, to act; in other places it is used with the dative of the mode of proceeding or acting, but here, with an adverb, there is no need of supplying ὑμῖν. The reason for his wishing not to act thus, he gives when he says that his power was given him for edification and not for destruction (comp. 2Co_10:8). [He had no power or authority for the injury of men: it was all for their edification. Except for the latter purpose therefore it was not only null and void as to authority, but it was actually powerless in result. By a beautiful figure he conceives himself as a builder intrusted with no right or means to do anything except for the welfare of his fellow-men, to advance the true interests of humanity. Such were the Apostle’s views of the limits of ecclesiastical power with respect to οἰκοδομὴν Comp. on 2Co_5:1; 2Co_10:8. Also J. S. Howson, on Paul’s use of Metaphore in Sund. Mag., 1867].

2Co_13:11-13. Finally, brethren, rejoice. Be perfectly joined together, be comforted, be of one mind, be at peace (2Co_13:11 a).—Having in the previous verses resumed his original mildness of manner, he now concludes with some friendly admonitions, though without relaxing anything in the earnestness of his purpose. [The word ἀδελφοὶ, which he so often uses in his other Epistles and especially in his First Epistle but so seldom (only four times) in his Second Epistle to the Corinthians, indicates here the importance of what he was about to say, and his transition to a new section, in which his affectionate spirit breathes forth with especial power.] In 2Co_13:11, λοιπόν does not signify: for the future, henceforth, but it is a concluding particle in the sense of, as for the rest (ceterum), as in the Eph_6:10 etc.; 2Th_3:1. Osiander: “His object was to say, that he had something of importance to them, still upon his heart.” This was addressed not exclusively to those whose minds were best disposed toward him, but like the preceding verses, to the whole congregation. Χαίρετε is not here a parting salutation, for that is given afterwards in 2Co_13:13; but an exhortation to rejoice in the Lord (Php_3:1; Php_4:4), very appropriately pressed upon them after all that he had said in this Epistle to grieve them. But this χαίρειν could take place only on condition of the καταρτίζεσθαι and the τέλειον γίνεσθαι i.e., on condition of their complete restoration to order and to their perfection. These are here urged upon them as acts which they must themselves perform [middle voice and reflexive] under the power of the χαίρειν, which again is conditioned by the καταρτίζεσθαι W. F. Besser: “In the alarm cry: Be perfect, (prepare yourselves)! hear the call of your commander, to form into rank and file, and to get into order of battle” (Col_2:5). But both the χαίρειν and the καταρτίξεσθαι were the conditions on which the παρακαλεῖσθαι was dependent. This παρακαλεῖσθε is here not an admonition or an exhortation that they should make progress in spiritual things (give attention to it among you), but that they should be comforted (comp. 2Co_1:4-7; 2Co_7:7-13) with respect to all those things which had grieved them. An exhortation to mutual comfort (to comfort one another) would have been differently expressed: παρακαλεῖτε ἑαυτούς or ἀλλήλους (1Th_4:18; 1Th_5:11; Heb_3:13). Finally he calls upon them to be of one mind (τὸαὐτὸ φρονεῖτε), which may be regarded as implying an humble estimate of each one’s own self, a love for one another, and a tender interest in each other’s welfare, on the ground that they had a community of interests in the Christian life (Php_3:15-16; Php_4:2; Rom_12:16; Rom_15:5; Beck See lenl. p. 61), and to live in peace, i.e., to maintain unity of action in the outer life (Mar_9:50; Rom_12:18; 1Th_5:13). To these admonitions he attaches yet further a promise:—And the God of love and peace shall be with you (2Co_13:11 b)—i.e., if ye do these things, the God who is the author of love (τὸαὐτὸ φρονεῖν) and of peace (comp. 1Co_14:33; Rom_15:33; Rom_16:20; Php_4:9; 1Th_5:23; Heb_13:20) will be with you, will be near you o bless you, and to grant you the enjoyment of His gracious communion. That God from whom love and peace proceeds, makes those who yield to His influences in these respects, and are faithful in such things, experience how rich is His grace, and how abundant are His blessings.—Salute one another with a holy kiss (2Co_13:12).—On this verse comp. 1Co_16:20. [With respect to the φίλημα ἁγ. see on 1Th_5:26; Rom_16:16, and 1Co_16:20. Among the Greeks the kiss had only an erotio signification, but among the Jews and Oriental nations it was generally a token of affection among kindred and friends. The Jews refused it to all except the holy seed of Israel. Thence it passed into the Christian community, and Justin says, (Apol. II. p. 37), “After the prayers, are ended (in the church), we greet one another with a kiss.” Cyril (Hier.) says that before the ‘sursum corda,’) a deacon proclaimed to the communicants in the words of this verse: “Salute” etc. In the Eastern, churches it was given before, and in the Western after the consecration of the sacramental emblems, and before their distribution, as a sign of reconciliation and love. In the Apost. Constt. it is said: “Let the men salute one another, and the women also one another, with a holy kiss in the Lord.” Paul anticipated that his Epistle would be read before the whole Church, and he, therefore, connected with it this ecclesiastical or hieratic usage, as a sign of the common covenant by which they were all members one of another and the body of Christ. Bingham, Chr. Antt. B. XII. Ch. IV. § 5. Smith’s Dict, of the Bible, Osiander and Wordsworth, on 1Th_5:26].—All the saints salute you (2Co_13:13).—The words οἱ ἅγιοι πάντες refer to those saints who lived in the region from which he was writing (Macedonia), but a more comprehensive sense of the words is not excluded (comp. Osiander, who very thoroughly discusses the meaning of this whole verse). In place of his own salutation, he gives us finally that precious Benediction which has acquired such a liturgical importance in every age and in every part of the Christian world:—The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all (2Co_13:14).—[It is the most formal and solemn of all Paul’s forms of benediction, and accordingly has been universally selected as the one to be used by the Church in its worship. It ascribes to each Person of the Trinity a special but not an exclusive part in the work of redemption. Each of those Persons share in the work of grace and love and communion, but each of them is distinguished for a peculiar prominence in one of these departments. Each of them are mentioned with equal, but with a distinct honor and efficiency. They are presented, not according to their ontologic or metaphysical nature, but to their economic relation to sinful men in the work of salvation. That salvation comes to us “from (ἐκ) God the Father, through (διὰ) God the Son, and by God the Holy Ghost.”] The Benediction itself is divided into three parts in accordance with the relations of the sacred Trinity. We have first, the grace of the Lord Jesus Christ (comp. 2Co_8:9; Rom_5:15), that grace which is continually bestowed upon, intercedes for (Rom_8:34), and strengthens (2Co_12:9) those whom he has redeemed, and by means of which they come into the possession and enjoyment of the love of God. The communion of the Holy Ghost, the participation in Him and in His gracious influences, is the product of that grace and this love, and is His continual direction and application of them to believers (comp. Rom_8:9-27; Rom_7:6; Rom_8:11; Gal_4:6; Gal_6:8. Κοινωνία, as in Php_2:1, and 1Co_1:9, signifies not communication merely, for τοῦ πνευμ. is the gen. subj.). He thus desires that the whole Church [even that portion which he had been obliged in some respects to censure] may enjoy all the blessings of God’s salvation, as they are shed forth by the Lord of the Church, including that Spirit which is the bond of its fellowship and the source of its organic life. Neander: “We have in this passage the practical doctrine of the Trinity, the Father revealing His love in Christ; Christ, in and through whom he reveals Himself, and by whom the work of redemption (grace) is accomplished; and the fellowship of Divine life, which proceeds from Christ.”—Ewald: “We cannot but feel an intense interest in knowing what was the effect of a letter containing such an unusual amount of severity. Fortunately we have some reason to conclude from Rom_15:25-27, and Act_20:2, that the result was all that could be wished. Paul actually returned to Corinth soon after sending this Epistle, and remained there for some time in peace, as he certainly could not have done, if this letter had not smoothed the way for him there, and enabled him to return to his beloved Church in triumph.

DOCTRINAL AND ETHICAL

1. Where an impenitent spirit which disregards all warning and admonition becomes manifest in a congregation, there is no other way than to administer discipline with severity. And yet the minister of Christ should always be careful to produce the impression that he is by no means proud of his official authority, but that he rather feels humbled under the hand of God when he finds that he is compelled to administer discipline with severity. He must indeed never spare, when he is called to act in behalf of Christ’s authority, if it is evident that his forbearance will be imputed to a want of power in that Lord whom he represents, and whose organ he is known to be. Every one should be made to see not only that a minister, in imitation of his Divine Master, may for awhile lay aside his power and oven appear feeble as he bears and forbears with his brethren, but that through the same Divine power which raised his Lord from the weakness of the cross to the might of an absolute and all-sufficient life, he possesses a living power for the accomplishment of those objects which are essential to the office he has received, and to his-triumph over all who oppose him in his lawful work. But the same love which, on suitable occasions, refrains from all assertions of authority, will also incline him to make every exertion to avoid any necessity for its exercise. He will admonish, entreat and implore God that every thing which insolently puts Christ in him to the proof whether His threatenings are seriously intended, and whether He will venture to execute them, may disappear; that all who have been refractory and disorderly may have their attention turned rather to themselves to see whether they are in the faith and whether Christ is in them, and that so they may be reëstablished in Christian fellowship, may do that which is good, and may be saved from the necessity of discipline. It will be a pleasure to him when he is able to exchange severity for gentleness, even though he may thus have the appearance of weakness. His only care will be so to conduct himself that Divine truth may be vindicated, that complete order may be secured, and that practical religion may be promoted.

2. Where Jesus Christ causes His grace to abound, and abundantly forgives, blesses and saves men, the love of God is revealed, and God Himself is freely and powerfully communicated to our souls. When this is the case and our souls are sealed by His grace, this love will be shed abroad in the heart by the Holy Ghost, we shall be of one mind, we shall seek for the things that make for peace, we shall rejoice in the Lord, we shall earnestly aspire after perfection, and never want consolation when we are in trouble. In this manner the Church will be built up; and it is a blessed work to co-operate in the production of such a result by praising this grace and love, by bringing men into the communion of the Holy Ghost and by confirming them in it. No one, however, can perform such a work unless he knows by experience what it is to rejoice in this grace, love and communion, and regards it as his highest privilege to continue to do so.

HOMILETICAL AND PRACTICAL

Starke:—2Co_12:19. That no impediments may be thrown in the way of our work, we must, though with humble diffidence, repel those assaults which may be made upon it; but we must be especially careful lest we use such means of defence as will only make matters worse. Those who truly servo God, speak as though they were conscious of being ever before God in Christ, as though they were in communion with Him, and were under His direction.

2Co_12:20. Where love is wanting, hatred will be found, and will break forth into every kind, of discord, though all its forms will show a family likeness to one another.

Hedinger: 2Co_12:21. How distressing to look upon such disorders! Those whose hearts are still bleeding from the wounds which former sins, especially those of lewdness and impurity, have left upon the conscience, should be careful that those wounds be properly healed, and that the old sore is not liable to break out afresh. Isa_38:15.—Spener:

Chap. 13. If. Even when we conclude that spiritual discipline does not call for a public judicial process, it should not be entered upon without reflection. If sinners have no fear of punishment, they will flatter themselves with the hope of impunity in sin.—Hedinger:—To bear long is not necessarily to bear always. Even Elisha finally called for the bears, Samuel grasped the sword, and Elijah invoked fire from heaven, when time and patience were exhausted. Scoff not at God, who will surely give testimony in behalf of His servants.

2Co_13:3. Let us see to it, that we do not so conduct ourselves that Christ is obliged to put forth His hand to punish rather than to assist us. The threatenings of God’s faithful ministers will not be found empty words.—Hedinger:

2Co_13:4. Rejoice, for the Lord is King, and reigns in the midst of His enemies! Let no one be intimidated when the powers of darkness seem to prevail! If we would be exalted, we must humble ourselves and cheerfully bear Christ’s cross.—Spener:

2Co_13:5. Many know not their own selves; for while some think too well of their own goodness, others are faint-hearted. A faithful self-examination would rectify all such errors. Most of us by nature have the bad habit of trying our neighbors and seeking a proof of what is in them, but of neglecting the same thing with respect to ourselves, Mat_7:1-3.—Hedinger:—“Thou sayest: I am a Christian, a child of glory!” But hast thou proved this? Art thou really sure of it? Is it not possible that thou hast taken up with a vain conceit and received base coin for gold? Let every one search his own heart diligently, and if he finds Christ and the graces of Christ’s Spirit there, if Christian love and a fraternal spirit reigns there, all is well.—Spener:—While we examine ourselves, we almost invariably are led to pray that the Lord also would search and make us know our hearts, Psa_139:23-24.—If we have a faith which works by love, we have good evidence of our gracious state and of our salvation. Such an examination of ourselves is of great importance: 1, because our hearts are naturally so corrupt and our self-love is so inordinate that we never discover evil in ourselves without great difficulty; 2, because in the midst of so many cares and so much intercourse with our fellow-men, we are in danger of neglecting to watch over our thoughts, words, etc.; 3, because of the injury which is sure to follow the omission of this duty, in our continuance under delusive fancies, or our relapse into them; 4, because of the benefits which a frequent self-examination must bring, in the increase of faith, in assurance of salvation, in our security against apostasy, in our growing union and intimacy with God, in our better acquaintance with our faults, and in our purification from them by Divine grace. But the object or this trial is, to ascertain: 1, whether we have been truly converted, believe in Christ, and are united to Him, and whether we have the comforts and put forth the fruits of faith, such as the love of God and of our neighbor, delight in spiritual things, an inclination to every form of obedience, earnestness in prayer, lively hope, patience, etc.; 2, how successful we have been in following Jesus. The result will be, that we shall recognize what is good in ourselves with humility and thankfulness to God, and what is wrong with contrition, and prayer for forgiveness; we shall lay hold upon Divine grace with greater eagerness; and we shall arouse ourselves to walk before God with increased earnestness. It should be a special object of such an examination to discover what sins most easily beset us, and to what extent we have succeeded in laying them aside.

2Co_13:7. Preachers will find it better to use their staff of office with gentleness, than to put forth the power given them so as to give pain.

2Co_13:10. Think it not for thy injury that thy spiritual guide has touched thee rather roughly, for proud flesh needs a corrosive plaster.

2Co_13:11. We must not be surprised that believers should not unfrequently be depressed with internal as well as external afflictions, notwithstanding the seeds of spiritual joy they always possess. The admonition therefore can never come amiss, that they should be of good cheer and be joyful in the Lord.—Many heads, many minds! Look therefore continually to Christ or thou canst never come to Him. God dwells in souls exercised to good works through faith in Christ.

2Co_13:13. Every minister should reflect whether such a salutation could go forth from him to his hearers in the spirit of the Apostle, with an earnest desire for their salvation and with a sincere faith in God; but it equally becomes these hearers to consider carefully whether they are prepared to appropriate such a salutation to themselves, and to confirm it with an earnest prayer and a hearty amen before God.—There are many who are unreasonable enough to long for the grace of Jesus Christ and the love of the Father, but are unwilling to be directed and sanctified by the Holy Ghost.—Let every one who reads and desires a part in the blessings promised in God’s word, unite in applying this benediction to all, and add his hearty amen!

Berlenb. Bible, 2Co_12:20 :—Such are the disorders which follow a removal from the simplicity of the Gospel.—How much reason has a sincere child of God for sorrow and humiliation when he thinks of the abomination of desolation in the holy places of the Church at the present time, and when he finds that everything there is disordered, that self-conceit, false wisdom, and confusion so generally prevails, and that almost every man’s hand is turned against his brother!—2Co_13:2 : We must never connive at wickedness. But if it is willing to come to the light it should be freely forgiven.

2Co_12:4. It is God’s way sometimes to seem very small in His servants, but if they are despised, He manifests Himself in His greatness.

2Co_12:5. There is no point on which men are so liable to be deceived as with reference to their own faith. On no point therefore should they be more careful to examine themselves. Unconverted men and hypocrites never prove their own selves. And yet no one can enjoy communion with God without it, for such a communion requires us to give up self-love for God’s love, and to pass an impartial judgment upon ourselves.—Those who pay no attention to their condition, and never reflect whether they are prepared for another world, will surely be unable to abide the fiery trial of God’s justice and will be cast away and dashed in pieces as worthless vessels.—The human heart is a fathomless abyss; we only need closely and properly to observe it to find in it every day some new thing to humble us before God and to make us willing to be judged by God and man. We must not, however, be insensible of the good which God has wrought in our hearts, for we shall never have courage to fight against our sins, if we know not our interest in Christ.—Especially should we examine whether we have that peace with God through Jesus Christ, which excites us to pray, to strive against sin, to praise God, to walk before Him, and to hunger and thirst after righteousness; and whether all our hope is built upon a consciousness of faith in Christ and love to God. Nor should we be satisfied unless we find these evidences during the whole course of our lives.—No one will become free from sin unless he is willing truly to know himself.

2Co_12:11. Where love and peace reign, the heart becomes a temple in which God is adored and praised in spirit and in truth.

2Co_12:13. Such is the order in which God conveys His blessings to men. Christ and His grace must precede everything else, or our evil consciences will prevent us from trusting to the love of God. Both are united together in our hearts by the fellowship of the Holy Ghost, This three-fold band encircles all who are willing to be the Lord’s, and makes them children of the Father, members of the Son, and temples of the Holy Ghost. Amen!

Rieger:—2Co_12:20 f. We are sometimes too careful to conceal those sins which take place in our own hearts and in our Christian community, and the consequence is they are not thoroughly removed. Where we do not bring what has been done in former times with sufficient honesty into the light of Divine truth, and to the forgiving and sanctifying grace of God, great mischief will afterwards spring from them.—2Co_13:1. In matters of conscience we should hold ourselves to the strictest method of proceeding. Even those remarks and judgments which Christians pass upon one another, should be so thoroughly considered that they will bear an examination like that which is given to the most suspected witness in a judicial process.

2Co_12:4. From His advent into the world until the close of His earthly career, Christ made Himself so weak that sinners thought they could do with Him as they pleased. But He now possesses through Divine power a life, in which He not only has life in Himself, but He gives life to the world, and sends His Spirit to make even the word of His cross the power of God unto salvation. A life of faith in the Son of God is even now a life of Divine power. Those who are troubled about their infirmities, will find that in losing life they receive a life eternal.

2Co_12:5. A faith which does not bring us into communion with God, nor bring Christ and His Spirit into the heart, will never abide the test.

2Co_12:7. Our threatenings and punishments must have the unction of prayer, or they will accomplish no good results. We not unfrequently find that we can get no access to men until we have found access to God.

2Co_12:11. Even where considerable faults are known to exist among brethren, we must come back to the common relation in which we all stand to one another, that by its means all may be awakened to joy without giving up their faith.

2Co_12:13. Every good thing we have or hope for from God, must come to us through the grace of our Lord Jesus Christ. The love of God can be exercised only toward those who find pardon and access to him through Jesus Christ. And it is only through the fellowship of the Holy Ghost that God will have or maintain any union with those whom he loves (Joh_14:23).—May we all be justified by grace, as pardoned sinners be the objects of Divine love, and as temples of the triune God be restored and glorified by Spiritual communion. May every soul have a part in this faith and in this prayer. Amen.

Heubner:—2Co_12:20 f. Every Church should be always ready to let any of Christ’s ministers examine carefully into its affairs. —Chap. 13. If. There are certain limits beyond which Christian meekness cannot go, whether in the use of gentle or severe measures. But whatever change circumstances may call for in our outward action, our hearts should always be animated by the same benevolent spirit. The Christian should always act with energy.

2Co_12:3. God not unfrequently disciplines His people with severity, and they should not be unwilling to be severe with themselves. What is a single preacher against an army of soldiers? And yet he has mighty power with them. Christ will live forever and will hold His sceptre over the world. Few worldly men imagine how completely He is their Lord.

2Co_12:5. To be displeased with Christ’s word shows plainly that faith is dying or dead. Only those who examine themselves can truly know whether they have this faith, for no other one can determine this for them. Then the only evidence which can prove that we possess it is Christ living and working in our hearts, and our hearts burning with love at the thought of Him. How few tried Christians would be found, if this only true test were faithfully applied!

2Co_12:7. A faithful minister thinks only of the interest of souls, and not of his own authority or reputation among men.

2Co_12:9. A genuine teacher always rejoices to see his pupil become wiser than himself.

2Co_12:10. The church which gives heed to gentle and kind suggestions is much more advanced than one which can be moved only by harsh measures. The object of all spiritual power is the salvation of the Church.

2Co_12:11. God is never in a church except where the conditions required in this verse are fulfilled. Where these are complied with, God’s Spirit reigns.

2Co_12:13. Through the Son we become children of the Father and temples of the Holy Ghost.

W. F. Besser:

2Co_12:4. We may derive much benefit and comfort from contemplating the form of weakness which Christ endured during His life and on the cross, since it is the form of One who has been invested with Divine power, having entered into His glory by the power of that Father who has raised him from the dead, and of that Son who was raised from the dead, and of that Holy Ghost who declared and demonstrated that this Son of God and this Son of Mary was the Prince of life (Rom_6:4; Rom_1:4). The same Divine power which raised up Christ from the dead and set Him upon the throne of heaven, is the source of all faith in the hearts of believers (Eph_1:19-20), and is concerned in the whole work of the ministry for the consolation of the penitent and the punishment of the impenitent.

2Co_12:5. We learn two things here: a. that we may imagine ourselves to be in the faith when we are not; and b. that whoever deceives himself in this matter, so essential to his everlasting salvation, is criminally guilty for it; for God has made it the privilege and the duty of every man by faithful self-examination to ascertain with confidence whether he is in the faith.

2Co_12:7. A minister’s fitness for his work will appear in two ways: a. from the good results of his labors (2Co_3:3); b. from his seasonable punishment of evil conduct.

2Co_12:11. This friendly admonition: Live in peace, throws the peaceful bond of brotherly love around the whole body of believers (Eph_4:3), and is like a lock which holds together the whole chain of exhortations running through both these Epistles. Oh, that the peace which breathes here these Apostolic words might be imparted to all men! To all sons of peace, who rest in peace as on a mother’s bosom, belongs the promise: “The God of love and peace shall be with you!”

2Co_12:13. The grace of our Lord Jesus Christ and the love of God will not be far off, but pervadingly nigh the assemblies of God’s saints; for among them the Holy Spirit’s communion has its especial habitation and sphere of action (1Co_3:16). As the Holy Spirit communicates Himself to them through the word and sacraments, He produces and maintains in them a holy fellowship with the Triune God and with each other. As often as we hear these words of Apostolic benediction, it is only as the spirit of that faith which has for centuries communicated so many blessings to those who have received it, awakes within us, that the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, is with us and with all saints!

Florey:

2Co_12:13. How happy is our lot if our souls are united by a perpetual bond of living faith to the Triune God! This thought—a. keeps before us every day the great object that we should seek for ourselves, viz.: forgiveness through Christ, assurance of God’s love, and strength by means of the Spirit’s power; b. makes us see that in every event of life we should strive to confirm and strengthen our fellowship with God; c. gives us strong consolation in every affliction in the consciousness that Almighty aid is always at hand; and d. instructs us with respect to the true wisdom, the true reason, the spirit, the object, and the proper range of all our prayers.

Footnotes:

[1][Stanley (with whom Wordsworth agrees) thinks it unlikely that Paul would express himself so formally and yet so imperfectly if he merely intended to speak of the usual legal process. He therefore contends that “the journeys of the Apostle, accomplished or intended, occupy throughout the Epistle a prominent place in his mind; and now they seem to him to assume almost a distinct personal existence, as though each constituted a separate attestation to his assertion. He, as it were, appears to himself, a different person, and, therefore, a different witness in each journey accomplished or proposed. The first witness was that which he had delivered during his first visit, or in his first Epistle (1Co_4:20); to which he refers in the words: ‘I have said before’ (προείρηκα). The second witness was that which he now bore on his present journey and through his present Epistle, which was intended to supply the place of the journey once intended (2Co_1:15; 1Co_16:7) but now abandoned by him. To this he refers in the word προλεγω ‘I speak beforehand,’ i.e., before my next visit; and he strengthens this witness by representing himself as in a manner present on that second visit which had really been postponed (ὡς παρὼν τὸ δεύτερον). It is by thus reckoning his second Epistle as being virtually a second visit, or at least a second witness, that he was enabled in the first verse, to call the visit which was now about to be actually accomplished, his third visit. And this hird visit would be reckoned as the third witness, if it were necessary that the words quoted from Deut. were to be literally complied with.” We have thought it fair that this view (which had so general a support in ancient, and until recent, times), should be thus fairly presented, but we agree with Barnes when he says, that “with all respect due to such great names, it seems to us that this is trifling and childish in the extreme.” Hodge: “Three visits are not the testimony of three witnesses.”]

[22]2Co_12:19.—Rec. has πάλιν [with D. E. K. L. Sin. (3d hand), many cursives, versions, and Greek Fathers], but the preponderating evidence is in favor of πάλαι [with A. B. F. G. Sin. the Vulg. and several ancient Lat. versions. The latter word standing at the beginning of a sentence is without an example in the N. T., and is in itself so difficult a reading as to seem improbable; inasmuch as it makes the whole sentence refer to past instead of present time (Heb_1:1); but this only makes it more likely to have been altered. Bloomfield and Wordsworth and Conybeare still adhere decidedly to πάλιν, but Tisch., Lachm., Alford, Stanley, and most recent editors are equally decided in behalf of πάλαι, and are disposed to regard πάλιν either as the mistake of transcribers, or as a conjectural emendation and reminiscence of the parallel 2Co_3:1.]

[23]2Co_12:19.—Rec. has κατενώπιον for κατέναντι, as it had also in 2Co_2:17.

[24]2Co_12:20.—Lachmann has ἔρις for ἔρεις, but it has no sufficient authority. [That of Sin. has since been added to that of A. a number of cursives, Syr. Arm.verss., and Chrys. and Theophyl. in favor of Lachmann’s reading. B. D. E.F. G. K. L., et al., the Ital. Syr. (later) Copt. Goth. versions, Theodt. Damasc. Tert. Ambrosiast. have ἔρεις.]

[25]2Co_12:20.—Rec. has ζῆλοι. but ζῆλος has better evidence in its favor. [The plural never occurs in classical nor Septuagint Greek. This, as well as the preceding ἔρεις may have been a correction to conform to the other plurals in the verse and to usage. Bloomf. thinks they were a provincialism, and probably genuine. Tisch. has ζῆλος with ἔρεις, while Sin. has ζῆλοι with ἔρις].

[26]2Co_12:21.—Rec. has ἐλθόντα με.; but it is the lectio facilior, and it has the least authority. [Ἐλθόντος has A. B. F. G. Sin. and many Fathers in its favor. Most MSS. which have the accus. omit also the subsequent με before ὁ θεός. This suggests that both must have been attempted corrections.]

[27]2Co_12:21.—Rec. has ταπεινώσῃ, but ταπεινώσει is better authenticated. The former was an attempt to make the word conform to the preceding subjunctive; [and yet it has A. K. Sin. and many Fathers. It may have been as Alford suggests, an itacism. The latter word has been adopted by Lachm. and Tisch.]

[28]2Co_13:1.—Cod. A.reads Ἰδοὺ τρίτ. τοῦτ. ἐτοίμως ἔχω ἐλθεἴν. Ἰδοὺ has in its behalf also Sin. (3d hand), many cursives (some omit τουτο), the Vulg. and Ethiop. verss., and Damasc. Theophyl. and Aug.; but it was doubtless borrowed from 2Co_12:14. The ἐτοίμ. ἔχω ἐλθ. has also for it the Syr. and Copt. verss., but it was probably taken from the same passage. Sin. also has ἵνα. before ἐπὶ with some less important authorities, and ἤ instead of καὶ, with the Vulg. and Arm. versions. Such authority, however, is hardly sufficient for either.]

[29]2Co_13:2.—Rec. has γράφω after νῦν. It appears to have been an addition to conform to 2Co_12:10. The best MSS. [A. B. D. F. Sin.] are against it.

[30]2Co_13:4.—After the first καὶ γὰρ the Rec. has εἰ, but it is not found in the best MSS. [B. D. F. G. K. Sin. (3d hand inserts εἰ, as do also the Syr. Vulg. Goth. and several Greek Fathers). It appears to have been a correction on account of the doctrinal offence which the text without it gave]. See Exeget notes.

[31]2Co_13:4.—The second καὶ of the Rec. [after καὶ γὰρ and before ἡμεισ], has only feeble authority.

[32][2Co_13:4.—For ἐν before αὐτῷ A. F. Sin. have σὺν, and for σὺν before the last ὰὐτῷ some less important MSS. have ἐν, by an obvious interchange].

[33]2Co_13:4.—Much better authority [A. B. D. F. Sin. Damasc.] is found for ζήσομεν than for ζησόμεθα of the Rec. [D. (3d hand) E. K. L. Chrys. Theodt].

[34]2Co_13:4.—Lachmann puts εἰς ὑμᾶς in brackets, but it has ample authority in its favor. [The only important authorities for its omission are B. and Chrysostom].

[35]2Co_13:7.—Rec. has εὔχομαι so as to conform to ἐλπίζω. Εὐχόμεθα has decidedly better evidence.

[36]2Co_13:9.—Rec. has δὲ καὶ. The best MSS. leave out the δὲ.

[37]2Co_13:14.—The ἀμήν is not critically well established. It is wanting in the best MSS. [A. B. F. L. Sin. et al.]

[38][The whole comment of Chrysostom on this verse is so characteristic a specimen of his discrimination and acuteness, that I cannot resist the inclination to transcribe it:—“It was not hiere out of arrogance, nor the authority of a teacher, hut out of a father’s tender concern, when he is more fearful and trembling than the sinners are themselves at that which is likely to reform them. And not even so does he run them down (κατατρέχει), nor make an absolute assertion, but says doubtingly (ενδοιάλων): “lest perchance when I come” etc. Nor does he call them not virtuous or wicked (ἐναρἐτους), but: ‘I shall not find you such as I would;’ everywhere employing terms of affection. And the words: ‘I shall find,’ are those of one who would express what is out of natural expectation (τὸ παρὰ προσδοκίαν δηλοῦντός ἐστίν), as are also those: ‘I shall be found by you:’ For the thing is not of deliberate choice, hut of a necessity originating with you. Wherefore he says: ‘I shall be found such as ye would not.’ He said not here: such as I would not, but with more severity: ‘such as ye wish not’ for it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, ‘such as I would not,’ and so have shown his love; but he wishes not to relax (ἐκλῦσαι) his hearer. Yea, rather, his words would in that case have been even harsher (τραχύτερος), but now he has at once dealt them a smarter blow, and showed himself more gentle. For this is the characteristic of his wisdom (τὸ βαθύτερον τέμνοντα, ἠμερώτερον πλήττειν), cutting more deeply, to strike more gently”].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

12:19 Paul is not simply offering a defense of his conduct and motives; he wants to assure his dear friends of his genuine love and Christian service for the well-being of the church.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 12:19. Πάλιν δοκεῖτε) Some read πάλαι δοκεῖτε:[88] a reading indeed, which would imply a more determined aversion of mind from Paul on the part of the Corinthians; comp. ch. 2Co 3:1; for πάλαι, with a verb in the present tense, denotes long-continued perseverance. Plato in Gorgias, ἀλλʼ ἔγωγε καὶ πάλαι λέγω, but as I said long before, so I still say. The more approved reading is πάλιν δοκεῖτε; comp. again ch. 2Co 3:1.—ὑμῖν, to you) as if it were necessary for our own sake in this way to retain your favour.—ὑπὲρ τῆς ὑμῶν οἰκοδομῆς, for your edification) that you may rather see, than experience with sorrow, how much I am an apostle.

[88] ABGf Vulg. read πάλαι. Only D (Λ) g of the oldest authorities support the πάλιν of the Rec. Text.—ED.

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

2Co_12:19. His vindication itself is now concluded. But in order that he may not appear, by thus answering for himself, to install the readers as judges over him, he further guards his apostolic dignity against this risk. Carrying them in mediam rem, he says: For long you have been thinking that we are answering for ourselves to you! Comp. 1Co_4:3. Correction of this opinion: Before God we speak in Christ; it is God in presence of whom (as Judge) we speak in Christs fellowship (as the element in which we subsist and live). ἐν Χ. gives to λαλοῦμεν its definite Christian character (which, with Paul, was at the same time the apostolic one). Comp. 2Co_2:17. But, that he may not suppress the proper relation of his apology to the readers, he adds lovingly: but the whole, beloved, (we speak) for your edification, for the perfecting of your Christian lif.

πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογ.] After adopting the reading πάλαι (see the critical remarks) this sentence is no longer to be taken interrogatively, because otherwise an unsuitable emphasis would be laid on πάλαι. Lachmann, Tischendorf, and Rückert have also deleted the mark of interrogation. πάλαι means nothing else than for a long time, in which, however, the past to be thought of may be very short according to the relative nature of the notion of time, as e.g. Hom. Od. xx. 293 f. μοῖραν μὲν δὴ ξεῖνος ἔχει πάλαι, ὡς ἐπέοικεν, ἴσην Plat. Gorg. p. 456 A; Phaed. p. 63 D, al.; see Stallbaum, ad Plat. Apol. p. 18 B; Xen. Anab. iv. 8. 14, iv. 5. 5; Ellendt, Lex. Soph. II. p. 481. So also the Latin dudum, jamdudum. Here the meaning is, that the readers are already for long, during the continuation of this apology, remaining of opinion, etc. As respects the connection with the present, see further, Plato, Phaedr. p. 273 C; Xen. Anab. vii. 6. 37. There exists no reason for attaching πάλαι to 2Co_12:18 (Hofmann, then taking δοκεῖτε interrogatively), and it would, standing after ἴχνεσι, come in after a tame and dragging fashion, while it would have had its fitting position between οὐ and τῷ αὐτῷ.

ὑμῖν] Dative of destination. Comp. Act_19:33; Plato, Protag. p. 359 D; Pol. x. p. 607 B. Vobis, i.e. vobis judicibus, has here the chief emphasis, which Rückert has aptly vindicated. The earlier expositors, not recognising this, have accordingly not hit on the purpose and meaning of the passage; as still Billroth: It might seem that he wished to recommend himself (comp. 2Co_3:1, 2Co_5:12). To this his answer is: I speak before God in Christ, i.e. my sentiments in what I say are not selfish, but upright and pure. Comp. Chrysostom, Erasmus, Beza, Calvin, Grotiu.

κατέναντι τοῦ θεοῦ ἐν Χρ. λαλοῦμεν] to be taken together,[384] as in 2Co_2:17.

ΤᾺ ΔῈ ΠΆΝΤΑ] sc. λαλοῦμεν. Grotius and others, including Griesbach, Scholz, Olshausen, and Ewald, read ΤΆΔΕ as one word, and connect it with the previous ΛΑΛΟῦΜΕΝ. But for what end? The mode of expression in the usual way of writing it is quite Pauline, and makes the important thought more emphatically prominent; ὍΔΕ never occurs with Paul, and the reference of τάδε to what goes before would at least not be in accordance with the common usage (comp. on Luk_10:39).

[384] So that the chief emphasis is laid on κατέναντι τοῦ θεοῦ, opposed to the previous ὑμῖν.

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 12:19-21 . HIS GLORYING HAS NOT BEEN BY WAY OF APOLOGY, BUT TO EDIFY THEM UNTO REPENTANCE.

2Co 12:19 . πάλαι f1δοκεῖτε κ . τ . λ .: ye are thinking this long time ( i.e. , since they read 2Co 11:1 ff.; for πάλαι cf. Mat 11:21 , Heb 1:1 , 2Pe 1:9 ) that we are excusing ourselves to you , which is very far from his intention ( cf. 1Co 4:3 ). On the contrary, in the sight of God speak we in Christ (as he had said before, 2Co 2:17 ). But all the things, sc. , which we speak, beloved, are for your edifying, sc. , of which you sorely stand in need.

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

He concludeth, that he writeth not these things unto them, as though he needed to defend himself, for he is guilty of nothing: but because it is behoovable for them to doubt nothing of his fidelity who instructed them.

As it becometh him to speak truly and sincerely, that professeth himself to be in Christ, that is to say, to be a Christian.

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

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" (Co2 2:17). English Version Greek text was a correction from Co2 3:1; Co2 5:12.

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 19. Think ye that we excuse ourselves] απολογουμεθα; That we make an apology for our conduct; or, that I have sent Titus and that brother to you because I was ashamed or afraid to come myself?

We speak before God in Christ] I have not done so; I speak the truth before God; he is judge whether I was actuated in this way by any sinister or unworthy motive.

For your edifying.] Whatever I have done in this or any other way, I have done for your edifying; not for any emolument to myself or friends.

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

19. Do you again think. As those that are conscious to themselves of something wrong are sometimes more anxious than others to clear themselves, it is probable, that this, also, was turned into a ground of calumny — that Paul had in the former Epistle applied himself to a defense of his ministry. Farther, it is a fault in the servants of Christ, to be too much concerned as to their own reputation. With the view, therefore, of repelling those calumnies, he declares in the first place, that he speaks in the presence of God, whom evil consciences always dread. In the second place, he maintains, that he has not so much a view to himself, as to them. He was prepared to go through good report and bad report, (2 Corinthians 6:8,) nay, even to be reduced to nothing; but it was of advantage to the Corinthians, that he should retain the reputation that he deserved, that his ministry might not be brought into contempt.

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.

(19) Again, think ye that we excuse ourselves unto you?—Many of the best MSS. present the reading palai (long ago), instead of palin (again). In this case the sentence is better taken as an assertion, not as a question—”You are thinking, and have been thinking for a long time, that it is to you that we have been making our defence.” The Greek verb for “excuse,” is that which is always used of a formal apologia, or vindication (Luk_12:11; Luk_21:14; Act_19:33; Act_24:10). St. Paul deprecates the idea that he has any wish to enter on such a vindication. He is anxious to explain his conduct, as in 2Co_1:15-24; 2Co_8:20-24; 2Co_11:7-12, but he does not acknowledge that he stands at the bar before their judgment-seat. He speaks, i.e., in the same tone of independence as in 1Co_4:3-5. The motive which really prompts him to speak as he has spoken is not the wish to clear himself from aspersions, but “before God in Christ,”—under a profound sense that God is his Judge, and that Christ is, as it were, the sphere in which his thoughts revolve,—he is seeking to “edify,” i.e., to build them up in the faith or love of God. He has the same end in view in all this perturbed emotion as in the calm liturgical directions of 1Co_14:12-26.

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

And lest when I come again,.... Another thing which he feared would be the case when he came again to them, that he himself should be afflicted and distressed, seeing them in a disorderly and dissolute course of life, be obliged to punish them, which would be an humiliation and matter of grief to him:

my God will humble me; instead of rejoicing in the fruit of his labours, that they were not in vain, he signifies that he should have great sorrow of heart; and whereas he had promised himself much pleasure and comfort in visiting them, it would be the reverse; and inasmuch as he had boasted of them to others, he should be ashamed:

and that I shall bewail many which have sinned already, or "before"; not before conversion, but before the writing of this or the former epistle; for nothing was more grieving, and occasioned more sorrow and humiliation to the apostle, than the unbecoming walk of professors; and nothing more sensibly affects a faithful minister of the Gospel:

and have not repented of the uncleanness and fornication, and lasciviousness, which they have committed. The city of Corinth was famous, or rather infamous, for unclean practices; as fornication, adultery, lasciviousness in words and deeds, and other unnatural lusts; "Corinthian whores" was a common proverb; nor was it proper for persons to go to Corinth, there were so many snares for lust and uncleanness; there were said to be above a thousand prostitutes in the temple of Venus there (k); hence the very great impurities and wickedness, which many of the members of this church were guilty of, may be accounted for; some of them had repented, others not, which was the great concern of the apostle: and from hence we may learn, that gracious souls may be suffered to fall into great sins; and that when they are truly brought to repentance, they ought to be restored to communion with the church; but impenitent ones are to be cut off, and remain so, till brought to a due sense of their evils.

(k) Alex. ab Alex. Genial Dier. l. 4. c. 13. & 5. 15. & 6. 26.

Next: 2 Corinthians Chapter 13

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

19 Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying.

Ver. 19. That we excuse ourselves] And so yield a fault.

I speak before God] The witness of my innocence, Job 16:19; Gen 20:6.

For your edifying] While ye conceive no ill opinion of us, which, like muddy water in a vessel, might cause the most precious liquor of our doctrine to run over.

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.

Again, think ye that we excuse ourselves unto you? - see the note on 2Co 5:12. The sense is, Do not suppose that this is said from mere anxiety to obtain your favor, or to ingratiate ourselves into your esteem. This is said doubtless to keep himself from the suspicion of being actuated by improper motives. He had manifested great solicitude certainly in the previous chapter to vindicate his character; but he here says that it was not from a mere desire to show them that his conduct was right; it was from a desire to honor Christ.

We speak before God in Christ - We declare the simple and undisguised truth as in the presence of God. I have no mere desire to palliate my conduct; I disguise nothing; I conceal nothing; I say nothing for the mere purpose of self-vindication, but I can appeal to the Searcher of hearts for the exact truth of all that I say. The phrase “before God in Christ,” means probably, “I speak as in the presence of God, and as a follower of Christ, as a Christian man.” It is the solemn appeal of a Christian to his God for the truth of what he said, and a solemn asseveration that what he said was not for the mere purpose of excusing or apologizing for (the sense of the Greek) his conduct.

But we do all things, dearly beloved, for your edifying - All that I have done has been for your welfare. My vindication of my character, and my effort to disabuse you of your prejudices, has been that you might have unwavering confidence in the gospel and might be built up in holy faith. On the word “edify,” see the Rom 14:19 note; 1Co 8:1; 1Co 10:23 notes.

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

After having answered one of their objections with regard to his disinterestedness, he thus proceeds: I perceive that of old, or for a long time, you have regarded this lengthened discourse merely as an apology to justify myself from the suspicion of avarice. But we speak before God in Christ; or, God is my witness that I have acted thus only for your edification. (Theodoret) --- Seeking not the things that are yours, but yourselves, most willingly to spend our strength and life, and to be spent or completely exhausted for the sake of your souls.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Think ye that we excuse ourselves unto you? Some of you may think, that I speak all this in my own defence, and seek only my own credit and reputation amongst you. I do not so.

We speak before God in Christ; I speak as a Christian, as one who knows that God knoweth, seeth, and observeth what I say; searching my heart, and trying my reins.

But we do all things, dearly beloved, for your edifying; all that I say I speak for your good, that you may be built up in faith, and love, and all other graces: a great hinderance to which, is prejudice against me, and such as are the ministers of the gospel to you; which I therefore desire (what in me lieth) to prevent and obviate: The apostle, not only here, but in several other parts of these and other his Epistles, declares what ought to be the great end of him, and all other ministers, viz. the edification of people; the conversion of the unconverted, and the perfecting of those in whom the foundation is laid, building them up in all good spiritual habits; both of these come under the notion of edification. If we consider Christ as the Foundation, conversion is edification; the building up of souls upon Christ, who is the gospel foundation; and other foundation can no man lay. If we consider the infusion of the first habits of grace into the soul as the foundation, edification signifies a going on from faith to faith; a growing in grace and in the knowledge of the Lord Jesus Christ, a going on to perfection. The true minister of Christ ought to make edification in both of these senses his end, and his great end; for by this means is God glorified, the souls of his people benefited, and eternally saved.

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

19. Herein St. Paul cautions against their notion that in these defences he is accepting them as his judge, which God alone is; whereas he has only been showing the rectitude of his character in apostolically judging them.

Again—A third time; referring to 2Co_3:1, and 2Co_5:12.

You—Emphatic in contrast with God. Instead of παλιν, again, another παλαι, long since. With this reading, and removing the interrogation point, the rendering would be, You are, for some time, (that is, during my defence,) imagining that I am defending myself to you. This makes good sense; but obviously there is a reference to 2Co_3:1, and the received text is preferable.

Edifying—But not as being arraigned before you.

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

Again, think you that we excuse ourselves unto you? The best reading is not palin, again, but palai, long ago. This word with the present is an elegant classical idiom, and means, "You have, perhaps, been imagining all this time that I am pleading with you by way of self-defence. Do not think it! You are no judges of mine. My only object is to speak before God in Christ, not to defend myself since I need no defence so far as you are concerned but to help in building you up, by removing the falsehoods that alienate you from me.

Edification.

The strain in which this portion of the Epistle is written may, the writer is conscious, mislead some readers. It displays a good deal of personal feeling; it reproaches those who have not shown themselves amenable to rightful influence and authority; it reveals a wounded heart. Some readers may misinterpret these signs and infer that the apostle regards himself as on his defence, as excusing and vindicating himself, as asking that the best construction possible may be forbearingy put upon his conduct. But all this is erroneous. Paul"s one great aim is, not his own vindication, but, on the contrary, the edification of those to whom his Epistle is addressed.

I IN WHAT DOES EDIFICATION CONSIST?

1. It has respect to those who are already built upon the one Foundation Christ. The minister of Christ, like other workmen, must begin at the beginning. When men receive the gospel, then, and only then, are they in a position to be "edified.

2. It consists in the building up of the Christian character in the case ofindividuals. The resemblance to Christ is what is mainly to be sought.

3. And in the formation of solid and serviceable Christian societies, all ofwhich are parts of the holy temple which is being reared to the glory of God.

II BY WHAT MEANS IS EDIFICATION PROMOTED?

1. The means divinely appointed and approved are moral and spiritual. Allemployment of mechanical or political agency to secure such an end is to be condemned, as both inappropriate and useless.

2. Personal agency is that which the New Testament exemplifies and whichexperience approves. Living spirits, full of love and sympathy, are divinely qualified to engage in such a work as this.

3. The presentation of truth, the addressing of language of encouragementand promise, of admonition and rebuke, these are emphatically the scriptural methods of edification. Of all these abundant and very instructive examples may be found in this very Epistle.

III WHAT PURPOSES DOES EDIFICATION SUBSERVE?

1. The welfare, the highest spiritual development and happiness, of thosewho are edified.

2. The impression thus made upon the world by the presence in the midstof it of a Divine temple reared with human souls.

3. The honour and glory of the heavenly Architect himself. T.

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

Think ye that we again excuse ourselves - That I speak this for my own sake? No. I speak all this for your sakes.

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

As if the apostle had said, "Think not that for any sinister or by-ends of my own, I excuse myself so often to you, for deferring so long my promised and intended journey among you; for all I do is with an eye to your advantage. ’Tis your benefit and reformation I aim at; for verily I fear, whenever I come, I shall find those sins unrepented of, and unhumbled for, by many of you, which will be matter of humiliation, sorrow, and lamentation, to me; and that I must be necessitated, contrary to my inclinations and desires, to inflict censures and corporal punishments upon many among you, for the schisms, debates, and strifes, of some; for the uncleanness, fornication, and lasciviousness, of others."

Note here, 1. What great disorders and scandalous crimes were found in the church of Corinth, and yet she retained the denomination and character of a true church: the apostle fears, and not without cause, that he should find debates, envyings, wrath, and strifes, among them, the usual and necessary consequences of schisms and factions in the church.

Note, 2. That notwithstanding all these corruptions and scandalous abuses, St. Paul neither separate from them. Nothing will justify a separation from a church, but that which makes a separation between God and that church, namely, heresy in doctrine, or idolatry in worship.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Ye think all this time that we are excusing ourselves unto you. In the sight of God speak we in Christ. But all things, beloved, are for your edifying .

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.

19–21. Think ye that we excuse ourselves unto you? He must guard against a misapprehension. He is not defending himself before a human bar. He speaks as before God; says what will tend to edify them. His only object is to build them up.

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.

Do you think all of this time we have been defending ourselves to you?

Paul uses this question to acknowledge something that the people may have been thinking. He does this so that he can assure them that it is not true. AT: "Perhaps you think that all of this time we have been defending ourselves to you." (See: Rhetorical Question)

In the sight of God

Paul speaks of God knowing everything Paul does as if God were physically present and observed everything Paul said and did. AT: "Before God" or "With God as witness" or "In the presence of God" (See: Metaphor)

for your strengthening

"to strengthen you." Paul speaks of knowing how to obey God and desiring to obey him as if it were physical growth. AT: "so that you would know God and obey him better" (See: Metaphor)

translationWords

God

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19–21. He is not on his defence before the Corinthians: to God alone is he responsible. But all he says is for the good of the Corinthians, that a thorough reformation may take place before he comes.

19. πάλαι (אABFG, Latt.) rather than πάλιν (א3DKLP, g Syrr. Copt. Arm. Goth.), which Rec. adopts: also κατέναντι (אABFG) rather than κατενώπιον (DKLP), which Rec. adopts.

19. Πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; See critical note. All this time are you thinking that it is to you that I am making my defence? Almost all English Versions (except Wiclif and the R.V.) make the sentence a question; as also do Beza, Calvin and Luther: comp. 2Co 12:11; 2Co 12:15, and 2Co 10:7, where similar doubts may be raised. For πάλαι in the sense of ‘for some time past’ comp. ταῦτα καὶ θαυμάζων πάλαι ἐρωτῶ (Plat. Gorg. 456 A); also πάλαι ἡμεῖς, πρὶν καὶ σὲ παρελθεῖν, τυγχάνομεν λέγοντες (Phaedr. 273 c). Excepting this and Rom 2:15, ἀπολογεῖσθαι in the N.T. is peculiar to S. Luke (Luk 12:11; Luk 21:14; Act 24:10, &c.). For the dat. comp. Act 19:33.

κατὲναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. It is in the sight of God that we speak in Christ. We have almost the same asseveration 2Co 2:17; comp. 2Co 1:18; 2Co 1:23, 2Co 4:2, 2Co 5:11, 2Co 7:12, 2Co 11:11; 2Co 11:31; 1Co 2:15; 1Co 4:3-4. “This sense of saying and doing everything in the sight of God and in union with Christ, Who will avenge all deceit by unmasking the deceiver, is a characteristic of St Paul’s whole nature” (Lias).

τὰ δὲ πάντα, ἀγαπητοί, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. No verb: the A.V. supplies ‘we do,’ the R.V. ‘are.’ Perhaps ‘we speak,’ from the previous clause, is more probable than either. The affectionate statement softens the preceding words, and smooths the way for the sorrowful words that follow. This is the only ἀγαπητοί in the last four chapters, as that in 2Co 7:1 is the only one in the first nine. Once more it is plain that he is addressing all his converts at Corinth, not merely the recalcitrant minority. For οἰκοδομή comp. 2Co 10:8, 2Co 13:10. For ὑμῶν between the article and the noun, which is peculiar to S. Paul, comp. 2Co 1:6 (bis), 2Co 7:7 (ter), 15, 2Co 8:13-14, 2Co 13:9; 1Co 7:35; 1Co 9:12; 1Co 16:17: in the last case the reading is doubtful.

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.

19-21.] He refutes the notion which might arise in the minds of his readers, that he was vindicating himself before them as judges, see 1Co 4:3; and assures them that he does all for their good, fearing in what state he might find them on his arrival.

19.] πάλαι was misunderstood, and πάλιν appears to have been a conjectural emendation, from ch. 3:1; 5:12. πάλαι does not suit the interrogative form of the sentence, which would throw it out into too strong emphasis. Lachmann, Tischdf. (Exo_7 [and 8]), Meyer, De Wette read it as in text:—Ye have been some time imagining (i.e. during this my self-defence) that it is to you that I am defending myself. Then the answer follows: the assumption being made, and elliptically answered, as in ver. 16.

κατ. θεοῦ is emphatic, and opposed to ὑμῖν.

ἐν χρ. λαλοῦμεν, as in ch. 2:17, which see.

τὰ δὲ πάντα] supply either λαλοῦμεν, or better understand τὰ πάντα as ‘all our things’ (1Co 16:14), i.e. our words and deeds, and supply γίνεται, as there. Grot., Gries-bach, Scholz, and Olsh., would read τάδε πάντα, and join with λαλοῦμεν. But (1) Paul never uses the pronoun ὅδε; and (2) if he did, it must apply to what follows, not to what has preceded.

The insertion of the personal pronoun between the article and the noun, as in τῆς ὑμ. οἰκοδομῆς, occurs, as A. Buttmann has correctly remarked (see Moulton’s Winer, p. 193, note 4), in Paul only (see reff.), and with no other pronoun than ὑμῶν.

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

19. Πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; The Apostle is now rapidly drawing towards a conclusion; and this verse serves as a passage from the vigorous apologia pro vita sua in the last three chapters (10-12) to the grave warning which reminds the Corinthians of the serious duty which he has to discharge directly he returns to them. It rests with them to decide whether this third visit shall be as painful as the second visit was (1:23, 2:1). A complete reformation of their evil ways is the only thing that can prevent it from being so, and for this he hopes and prays. Earlier in this part of the letter (10:2, 6, 11) he has hinted that he may be compelled to adopt severe measures; he now speaks more fully. His vindication of himself must not mislead them as to the relation in which he and they stand to one another. ‘All this time are you thinking that it is to you that we are making our defence?’ Almost all English Versions follow Luther, Calvin, and Beza in making this sentence interrogative. RV. follows Wiclif in regarding it as categorical, which is more severe and less tactful. St Paul could not be sure that the Corinthians understood him in this way. Recent translators and commentators remain divided on the subject. We have found similar doubts respecting vv. 11 and 15 and 10:7. Πάλαι in the sense of ‘for some time past’ is not found elsewhere in N.T. (hence the reading πάλιν, for even if πάλαι and not ἤδη were the true reading in Mar 15:44, the passage would not be parallel to this; but it is found in Plato (Phaedr. 273 C, Gorg. 456 A). Excepting this passage and Rom 2:15, ἀπολογέομαι is confined in N.T. to Lk. and Acts; in LXX it is very rare. The plur. may include Titus, of whom he has just spoken as above suspicion; but throughout this passage the changes between 1st sing. and 1st plur. are so rapid and frequent, that we cannot safely insist on any change of meaning. See on 1:4.

κατέναντι Θεοῦ ἔν χριστῷ λαλοῦμεν. ‘It is in the sight of God in union with Christ that we are speaking.’ The first four words are not to be taken together, as if they made a kind of “double oath”; they form a pair of guarantees. St Paul often appeals to the fact that he speaks and acts ‘in the sight of God’ and ‘in Christ.’ Cf. 2:17, and see on 1Co 4:3, 1Co 4:4. We have similar asseverations 1:18, 23, 4:2, 5:11, 7:12, 11:11, 31; Rom 1:9, Rom 1:9:1; Php 1:8; 1Th 2:5, 1Th 2:10. See on 11:31.

τὰ δὲ πάντα, ἀγαπητοί, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. Understand λαλοῦμεν: neither ‘we do’ (AV) nor ‘are’ (RV) is required: ‘But every word, beloved, we speak for your edification’ (see on 10:8, 13:10). Griesbach and Scholz put a comma between ἐν Χριστῷ and λαλοῦμεν. The affectionate ἀγαπητοί occurs here only in these last four chapters, and in 7:1 only in the first nine chapters. It shows that St Paul is addressing the whole Church of Corinth, and not the rebellious element. We have several times had the exclusively Pauline use of ὑμῶν between the art. and the noun (see on 1:6); cf. 1Co 7:35, 1Co 9:12. Οἰκοδομή as in 10:8.

πάλαι (א* A B F G 17, d e f Vulg.) rather than πάλιν (א3 D E K L P, g Syrr. Copt.). Note the divergence of d e g from D E G. κατέναντι (א A B G) rather than κατενώπιον (D E K L P).

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