2 Corinthians 12:20

12:20-21 Paul feared encountering renewed rebellion and resistance during his upcoming visit, with the Corinthians relapsed into their old ways. • and you won’t like my response: If Paul had to, he would deal sternly with flagrant sinners (cp. 1:23–2:17; 1 Cor 4:21).

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

2Co 12:20. Οὐχ οἱους, you not such as I would) This is treated of to the end of the chapter. Then, the clause, such as ye would not, is treated of from ch. 2Co 13:1 and onwards. Such as is the hearer, so is the pastor to him.—ἔρεις, ζῆλοι, θυμοὶ, ἐριθεῖαι) Gal 5:20.

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

2Co_12:20 f.[385] Subjective justification of what was just said, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. For I fear to find you on my arrival such as have very great need of ΟἸΚΟΔΟΜΉ.

The sharp lesson which he now gives his readers down to 2Co_13:10, although introducing it not without tenderness to their feelings (ΦΟΒΟῦΜΑΙ, and then the negative form of expression), could not but wholly cancel the thought: ἩΜῖΝ ἈΠΟΛΟΓΕῖΤΑΙ, and make them feel his apostolic position afresh in all its ascendancy. It is in this way that the victor speaks who has reconquered his domain, and this language at the end of the letter completes the mastery shown in its well-calculated arrangemen.

κἀγὼ εὑρεθῶ ὑμῖν κ.τ.λ.] and that I shall be found such an one as you do not wish, namely, as τιμωρὸς καὶ κολαστῆς, Theophylact; 1Co_4:21. The negation attaches itself to ΟἽΟΥς in the first clause, but in this second to ΘΈΛΕΤΕ, by which there is produced a climax in the expressio.

ὙΜῖΝ] Reference of ΕὙΡΕΘῶ: for you, to your judgment based on experience. Comp. Rom_7:10; 2Pe_3:14. This is more delicate and expressive than the meaning of the common interpretation: by you (dative with the passive), Rom_10:20.

What follows is not, with Rückert, to be regarded as if μήπως down to ἈΚΑΤΑΣΤΑΣΊΑΙ were a more precise explanation regarding the condition of the Corinthians (consequently regarding that μήπως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς), and, 2Co_12:21, a more precise explanation regarding the apostles duty to punish (consequently regarding that κἀγὼ … θέλετε)). Against this it may be decisively urged that 2Co_12:21 brings forward quite a different category of sinful states from 2Co_12:20, and that 2Co_12:21, rightly understood, does not yet express any threat of punishment. No; the arrangement of the passage is this: After Paul has said that he is afraid of not finding them such as he wishes them, and of being found by them such as they would not wish him, he now gives the more precise explanation of that first apprehension (μήπως … εὕρω ὑμᾶς), by adducing two kinds of sins, which he fears to find among them, namely, (1) the mischiefs occasioned by partisan feeling; and (2) the sins of impurity, which would bow him down and make him sad. The further explanation regarding the second apprehension expressed, κἀγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε, thereupon follows only at 2Co_13:1 ff.

ΜΉΠΩς ἜΡΕΙς Κ.Τ.Λ.] sc εὑρεθῶσιν ἐν ὑμῖν.

ἔρεις, ζῆλος] contentions,[386] jealousy. See 1Co_1:11; 1Co_3:3.

θυμοί] irae, excitements of anger. See on Rom_2:8; Gal_5:20.

ἐριθεῖαι] party-intrigues. See on Rom_2:8, and the excursus of Fritzsche, I. p. 143 ff.[387]

καταλαλίαι, ψιθυρισμοί] slanders, whisperings. See on Rom_1:30.

φυσιώσεις] Manifestations of conceited inflation; elsewhere only in the Fathers. ἀκαταστασίαι] disorderly relations, confusions, comp. 1Co_14:33.

[385] On ver. 2013:2, see the thorough discussion by Lücke (Whitsun Programm of 1837); Conjectan. Exeg. Part I. p. 14 ff.

[386] Regarding the plural form ἔρεις, see Lobeck, ad Phryn. p. 326; Gregor. Cor., ed. Schaef. p. 476; also Buttmann in the Stud. u. Krit. 1862, p. 172.

[387] Fritzsche (following Ilgen) is probably right in deriving ἔριθος from ἔρι, valde (see Buttmann, Lexilog. I. p. 146 f.). Comp. the many forms compounded with ἔρι in Homer. For the second part of the word no proper derivation has yet been found. This second half is not simply the ending θος, but ιθος, since in ἔρι the iota is short, whereas in ἔριθος it is long. See Homer, Il. xviii 550: Ἐν δʼ ἐτίθει τέμἑνος βαθυλήϊον ἔνθα δʼ ἔριθοι. See regarding the various derivations, Lobeck, Pathol, p. 365.

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 12:20 . φοβοῦμαι γὰρ κ . τ . λ .: for I fear lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not, i.e. , indignant to severity at their backsliding ( cf. 2Co 10:2 ), lest by any means there should be strife ( cf. 1Co 1:11 ; 1Co 3:3 ), jealousy, ragings (this seems to be the force of the plur. θυμοί ; cf. Wis 7:20 ), factions ( ἐριθεῖα is derived from ἔρῑθος , a hired labourer, and signifies a mercenary cabal), backbitings, whisperings ( i.e. , open and secret defamation of character), swellings, i.e. , insolences, tumults (see on 2Co 6:5 ). Cf. Jas 3:16 , ὅπου γὰρ ζῆλος καὶ ἐριθεία , ἐκεῖ ἀκαταστασία .

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

Having confirmed his authority unto them, he rebuketh them sharply, and threateneth them also like an Apostle, showing that he will not spare them hereafter, unless they repent, seeing that this is the third time that he hath warned them.

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

For--Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct.

debates--Greek, "strifes," "contentions."

envyings--The oldest manuscripts read "envying," singular.

strifes--"factions," "intrigues," "factious schemes" [WAHL]. Ambitious self-seeking; from a Greek root, "to work for hire."

backbitings, whisperings--open "slanderings," and "whispering backbitings" (Gal 5:20).

swellings--arrogant elation; puffing up of yourselves. Jde 1:16, "great swelling words" (Pe2 2:18).

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 20. I fear, lest, when I come] I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, 2Co 7:6; 2Co 7:16, c. as well as many things both in the eighth and ninth chapters.

Debates, envyings] From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, &c., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle.

Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.

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

20. For I fear He declares, in what way it tends to their edification, that his integrity should be vindicated, for, on the ground that he had come into contempt, many grew wanton, as it were, with loosened reins. Now respect for him would have been a means of leading them to repentance, for they would have listened to his admonitions.

I fear, says he. This fear proceeded from love, for, unless he had been concerned as to their welfare, he would very readily have overlooked all this, from which he sought to obtain no personal advantage. For otherwise we are afraid to give occasion of offense, when we foresee that it will be hurtful to ourselves.

And I shall be found by you. Here is a second ground of fear — lest he should be constrained to act with greater severity. Now it is a token not merely of love, but even of indulgence, to shun severity, and have recourse to milder measures. “As to my striving at present to maintain my authority, and endeavoring to bring you back to obedience, I do this, lest I should find occasion to punish your obstinacy more severely, if I come, and find among you nothing of amendment.” He teaches, accordingly, by his example, that mild remedies must always be resorted to by Pastors, for the correction of faults, before they have recourse to extreme severity; and, at the same time, that we must, by admonitions and reproofs, prevent the necessity of having recourse to the utmost rigor.

Lest, by any means, there be contentions. He enumerates the vices, which chiefly prevailed among the Corinthians; almost all of which proceeded from the same source. For had not every one been devoted to self, they would never have contended with each other — they would never have envied one another — there would have been no slandering among them. Thus the sum and substance of the first catalogue is want of love, because (φιλαυτία) self-love, and ambition prevailed.

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.

(20) For I fear, lest, when I come . . .—Something of the old anxiety which had led him to postpone his visit (2Co_1:23; 1Co_4:21) comes back upon his spirit. He and some of those Corinthians are likely to meet under very unfavourable conditions, neither of them acceptable to the other, severity meeting with open or masked resistance.

Lest there be debates . . . .—The list that follows forms a suggestive parallelism of contrast to that in 2Co_7:11, the ethical imagination of the Apostle, with its keen perception of the shades of human character, dwelling now on the manifold forms of opposition, as before it had dwelt on the manifold fruits of repentance. It will be worth while to attempt to fix the exact significance of each word somewhat more accurately than is done in the Authorised version. “Debates,” rather strifes or quarrels, had in older English a darker shade of meaning than it has now. Men spoke of a “deadly debate” between friends. Chapman’s Homer makes Achilles complain that he has cast his life into “debates past end” (Iliad, ii. 331). “Envyings” better jealousies, another Greek word being appropriated for “envy” in the strict sense. The word, like “jealousy,” is capable of a good sense, as in 2Co_7:11; 2Co_9:2; 2Co_11:2. It is well, perhaps, to notice how closely allied are the qualities which the word expresses, how soon “zeal” (2Co_7:11; Php_3:6) passes into “jealousy” in a good sense, and that again into “jealousy” in a bad sense. “Wrath.” The passion so described is treated by great ethical writers (Aristotle, Eth. Nicom. iii. 8) as almost inseparable from true courage. In the New Testament it is always used either of human wrath in its evil aspects (Luk_4:28; Act_19:28; Heb_11:27), or—but only in the Apocalypse, where it occurs in this sense frequently—of the wrath of God (Rev_14:10; Rev_14:19; Rev_15:1; Rev_15:7; Rev_16:1; Rev_16:19). There is, therefore, no need to alter the English here. The three words occur in the same connection in Gal_5:20, a nearly contemporary Epistle.

Strifes.—The Greek word (eritheia) begins with the same three letters as that for “strife,” and till a comparatively recent period was supposed to be connected with it, and so to be identical in meaning. It has, however, a very different history, not without interest, even for the English reader. The concrete form of the noun (erîthos) meets us in Homer and elsewhere as a day-labourer, as in the description of the shield of Achilles:

“And there he wrought, a meadow thick with corn,

And labourers reaping, sickles in their hand.”

—Iliad, xviii. 550.

The next step in the growth of the word, was the verb “to serve for wages,” and this was transferred to those who in matters of state compete for honours and rewards, rather than for their country’s good. Aristotle (Pol v. 2, § 6; 3, § 9) enumerates the fact which the word expresses as one of the causes of revolutions, but carefully distinguishes it from “party spirit,” or “faction” as being more directly personal. Rivalries would, perhaps, be an adequate rendering, but what are known in political life as the cabals of cliques or coteries as contrasted with open party-fights exactly correspond to the evils which the Apostle had in his thoughts.

Backbitings, whisperings.—The English reads the idea of secret calumny into both words. In the Greek, however, the first expresses “open abuse or invective,” as in Jas_4:11; 1Pe_2:1; 1Pe_2:12. In contrast with this we have the “whispers” of the slanderers, the innuendoes and insinuations of the man who has not the courage for the more open attack. So the “whisperer” is spoken of with special scorn in Sir_21:28; Sir_28:13. The word in its primary meaning is used for the low chirp of the swallow, which was, as it were, reproduced in the confidential whispers of the retailer of scandal. (See Note on “babbler” in Act_17:18.)

Swellings, tumults.—The first word is found here only in the New Testament, but is formed regularly from the verb “to be puffed up,” which is prominent in 1Co_4:6; 1Co_4:18-19; 1Co_5:2; 1Co_8:1; 1Co_13:4. It was clearly, in St. Paul’s mind, the besetting sin of the Corinthians. As far as we know, the word may have been coined by him, but as connected with the medical idea of flatus and inflation, it may not improbably have been one of the technical terms, used figuratively, which he borrowed from St. Luke’s vocabulary. It is almost necessary to coin an English word to express it. “Inflated egotisms” is an adequate paraphrase: “puffed-upnesses” would be, perhaps, too bold a coinage. The word for “tumult” has met us before. (See Notes on 2Co_6:5; Luk_21:9; 1Co_14:33.) Disorders, confusions, what figuratively we call the “chaos,” into which a public meeting sometimes falls, are what the word expresses, rather than the more open outbreak indicated by “tumult.”

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

20. For] The connection of thought is, ‘I do this for your edification, of which there is much need, for there are many disorders among you.’

such as ye would not] “He here completely and finally throws off the apologist and puts on the Apostle.” Alford. He will rule by love rather than by fear, if possible. But if it be not possible, in the last resource he must use his Apostolic power. See notes on ch. 2Co_10:8; 2Co_10:11.

debates] Rather, strifes. The word debate, however, derived from the French débattre, had, like the French débat, a stronger meaning than it has now. So Shakespeare, K. Hen. IV. Pt II. Act iv. Scene iv.:

“Now, lords, if Heaven doth give successful end

To this debate that bleedeth at our doors.”

envyings] See note on ch. 2Co_7:7.

strifes] Our translators have been misled by an apparent similarity between this word and that rendered debates above. It is derived from a word signifying a hired labourer, and may either mean (1) party spirit, (2) personal aims in public life, in which sense Aristotle seems to have used the word in his Politics, and hence (3) self-seeking in general, and (4) faction. The word occurs in Rom_2:8; Gal_5:20; Php_1:16; Php_2:3; Jas_3:14; Jas_3:16.

backbitings, whisperings] “Open slanders, secret revilings.” Alford. Wiclif renders detracciouns, privie spechis of discord. He is followed by the Rhemish in the rendering detractions. Tyndale, Cranmer and the Geneva render as A. V. See 1Pe_2:1 for the first word, which is there rendered evil speakings. Its literal meaning is speakings against, but no idea of secrecy is implied, as in our version, but rather the contrary. Whisperings, on the other hand, imply secrecy as a matter of course.

swellings] Rather, puffings up (Wiclif, well, bolnyngis in pride). See 1Co_4:6; 1Co_4:18-19. The word and its cognates occur only in these two Epistles and in Col_2:18.

tumults] See ch. 2Co_6:5.

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.

20 For I fear, lest, 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 there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:

Ver. 20. And that I shall be found] Crudelem medicum intemperans aeger facit. The sick man makes harsh headstrong medicine, (Mimus.) We delight not to fling daggers at men’s faces; but if men be not told their own, and that with some sharpness, they will on in sin to their utter ruin. Sharp waters clear the eyesight; and bitter potions bring on sweet health. A weak dose doth but stir bad humours and anger them, not purge them out; so it fareth with sins.

Lest there be debates, envyings, &c.] King Edward IV, the night before his death, said to his kinsmen and friends, I remember it to my grief, that there hath been discord among you a great time, not always for great causes, but poor mistakings, {a} Some, like salamanders, live always in the fire; like trouts, they love to swim against stream; like Phocion, they think it a goodly thing to dissent from others.

Whisperings] {See Trapp on "Rom 1:29"}

Swellings] That is, taking things unkindly, so that the heart even riseth against another, and we cannot away with him, would have nothing to do with him. Now, as the swelling of the spleen is very dangerous for health; and of the sails, for the overbearing of a little vessel; so is this swelling of the heart by passion, especially if it break out at the lips by tumults, that is, by telling this body, running to that, filling the town with it. Caelum mugitibus implet.

{a} Daniel’s Hist. of England.

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.

For I fear, lest, when I come - see 2Co 12:14.

I shall not find you such as I would - That is, walking in the truth and order of the gospel. He had feared that the disorders would not be removed, and that they would not have corrected the errors which prevailed, and for which he had rebuked them. It was on this account that he had said so much to them. His desire was that all these disorders might be removed, and that he might be saved from the necessity of exercising severe discipline when he should come among them.

And that I shall be found unto you such as ye would not - That is, that I shall be compelled to administer discipline, and that my visit may not be as pleasant to you as you would desire. For this reason he wished all disorder corrected, and all offences removed; that everything might be pleasant when he should come; see 1Co 4:21; compare note on 2Co 10:2.

Lest there be debates - I fear that there may be existing there debates, etc., which will require the interposition of the authority of an apostle. On the meaning of the word “debate,” see the note on Rom 1:29.

Envyings - see the note on 1Co 3:3.

Wraths - Anger or animosities between contending factions, the usual effect of forming parties.

Strifes - Between contending factions; see note on 1Co 3:3.

Backbitings - see the note on Rom 1:30.

Whisperings - see the note on Rom 1:29.

Swellings - Undue elation; being puffed up (see the notes on 2Co 8:1; 1Co 4:6, note; 1Co 4:18-19, note; 1Co 5:2, note) - such as would be produced by vain self-confidence.

Tumults - Disorder and confusion arising from this existence of parties. Paul, deeply sensible of the evil of all this, had endeavored in this correspondence to suppress it, that all things might be pleasant when he should come among them.

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

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[BIBLIOGRAPHY]

Inflationes, Greek: phusioseis, tumores; a metaphor for being puffed up with pride, vain glory, &c.

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He puts them in mind to be all of them reformed, to lay aside animosities, dissensions, swellings,[3] proceeding from pride, uncleanness, fornication, &c. which indeed will be a humiliation and trouble to him, to be forced to use his power by severities; for if he find them such as he would not, they will also find him such as they would not. (Witham) --- Greek: Ton me metanoesanton. This, according to St. Augustine, is spoken here of doing great penance for heinous sins, and not merely of repentance, as some moderns would fain interpret it. (ep. 198.)

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).

For I fear, lest, when I come, I shall not find you such as I would; a good man, especially a faithful minister of the gospel, will be concerned at the sins of others, and as to their spiritual welfare. A profane person either rejoiceth in the sins of others, or at least is unconcerned for them; but a good man cannot be so, as knowing the sins of others reflect dishonour upon God.

And that I shall be found unto you such as ye would not; he also cannot delight in the punishments of others, or doing any thing which may be ungrateful to them. Paul feareth lest the miscarriages of this church should enforce from him some acts of severity. He instanceth in some particular disorders in the members of this church, which he feared that he should find amongst them not amended; all the effects of pride and passion.

Debates, or contentions, such as he had taxed them for, 1Co 1:11; 3:3.

Envyings, or heats of passion; envying of one another for their gifts, &c. The other things which he mentioneth, are all sins against that brotherly love which ought to be found amongst Christians, and tending to ruptures amongst them; and teach us how contrary these are to the duty of Christians, who are one body.

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

20. I fear—To the close of the epistle the self-defensive tone is now dropped, and the apostolic authority is persistently assumed.

Would… would not—A very terse and pregnant antithesis. He may find them criminals; they may find him a severe judge.

Debates—We would translate the catalogue thus: strifes, emulation, resentments, partisanships, slanders, surmises, self-importances, frays. These are all vices of hate, as the list in the next verse is of vices of lawless love.

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

Such as ye would not. (see 1Co_4:21) Debates. "Discords," "quarrels." Strifes. "Party intrigues," "factious and emulous rivalries". (Rom_2:8) Backbiting . Detractions, talkings against one another. Swellings. Inflated conceit pompous egotism (1Co_4:6, 1Co_4:18, 1Co_4:19; Col_2:18) Tumults. Disorderly excitement (2Co_6:5; 1Co_14:33; comp. 1Co_13:2, 1Co_13:10)

Vers. 20, 21.

Expression of his fears.

Why had he just spoken with so much earnestness? Why had St. Paul brought facts to their notice which he had never used in addressing his Churches? Why had he referred to that extraordinary event in his career, when he had been ushered into the secret chambers of Paradise and permitted to hear things which were not to be told? Why a revelation to be unrevealed? It was to teach the rebellious and evil disposed among the Corinthians that he was Christ"s apostle to them, and, as such, charged with maintaining the order, peace, and purity of the Churches entrusted to his oversight. Very tenderly had he appealed to the Corinthians, and now, having called God, even God in Christ, to witness the depth and sincerity of his love for them, he would entreat them not to drive him to extreme measures. To exercise stern authority gave him no pleasure. The greatest thing in an apostle was love, and he wished to restore harmony and prosperity to the Church by means of forbearance and affectionate counsel. Therefore he had pleaded so fervently; therefore he had condescended to boasting; therefore he had told them more of his infirmities than his enemies knew; therefore he had gloried in those things which these very men used to alienate his own spiritual children by putting contempt on him and his office. Fears he had, lest when he should come to Corinth, he should not find them such as he wished, and fears too that he would have to act in an apostolic way not agreeable to them, so that on their meeting together each party would be disappointed in the other. Hope he had, and so he speaks doubtingly. But the fatherly heart is overloaded with apprehensions and "lest" is thrice employed, for he would not conceal these apprehensions. What a dark list of vices and sins is spread out in the last two verses! If he should have to confront these evils, he will not find them such as he would and they will find him such as they would not. First comes the catalogue of moral evils such as originated in the factious spirit so rife in Corinth, viz. strife, jealousy, wraths, factions, backbitings, whisperings, swellings, tumults. These things would require discipline. But, moreover, he feared the sensual wickedness which had such a hold on Corinth. For he might have to deal with gross offenders, men who had committed sins of "uncleanness and fornication and lasciviousness," and had not repented. Such a state of things would grieve him. Disappointed and afflicted by a blight like this falling on his labours in the ministry of the gospel, he tells them, "My God will humble me among you." To avoid these distressing results, to restore peace and spiritual prosperity to a Church rent by faction and disgraced by immorality, he had written and laboured and prayed. If all failed, "my God will humble me among you. L.

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

For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife [ 1Co_6:7 ], jealous y [ 2Co_11:19 ; 2Co_11:22 ], wraths, factions [1 Cor 1:11], backbitings, whisperings, swellings [ 1Co_8:1-2 ], tumults [disorders];

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.

20. For I fear, etc. He has been led to speak because he feared, unless he spoke plainly, that when he came he would have to rebuke severely on account of sins which he enumerates. Debates, etc. The sins here given are those that belong to a divided state.

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.

I may not find you as I wish

"I may not like what I find" or "I may not like what I see you doing"

you might not find me as you wish

"you might not like what you see in me"

there may be quarreling, jealousy, outbursts of anger, rivalries, slander, gossip, arrogance, and disorder

The abstract nouns "quarreling, jealousy, outbursts of anger, rivalries, slander, gossip, arrogance, and disorder" can be translated using verbs. Possible meanings are 1) "some of you will be arguing with us, jealous of us, suddenly becoming very angry with us, trying to take our places as leaders, speaking falsely about us, telling about our private lives, being proud, and opposing us as we try to lead you" or 2) "some of you will be arguing with each other, jealous of each other, suddenly becoming very angry with each other, quarreling with each other over who will be the leader, speaking falsely about each other, telling about each other's private lives, being proud, and opposing those whom God has chosen to lead you" (See: Abstract Nouns)

I might be grieved by many of those who have sinned before now

"I will be grieved because many of them have not given up their old sins"

did not repent of the impurity and sexual immorality and lustful indulgence

Possible meanings are 1) Paul is saying almost the same thing three times for emphasis. AT: "did not stop commiting the sexual sins that they practiced" or 2) Paul is speaking of three different sins. (See: Parallelism)

of the impurity

The abstract noun impurity can be translated as "things that do not please God." AT: "of secretly thinking about and desiring things that do not please God" (See: Abstract Nouns)

of the ... sexual immorality

The abstract noun "immorality" can be translated as "immoral deeds." AT: "of doing sexually immoral deeds" (See: Abstract Nouns)

of the ... lustful indulgence

The abstract noun "indulgence" can be translated using a verb phrase. AT: "of ... doing things that satisfy immoral sexual desire" (See: Abstract Nouns)

translationWords

fear

jealous

anger

gossip

proud

God

humble

sin

repent

sexual immorality

lust

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

20. ἔρις (אA, 17, 39, d f g Arm., Chrys.) rather than ἔρεις (BDFGKLP, Vulg. Copt.): also ζῆλος (ABDFG 17, 39, Arm.) rather than ζῆλοι (אD2D3KLP, Latt.). In Gal 5:20 the balance is decidedly for ἔρις, ζῆλος against ἔρις, ζῆλοι.

MSS. are capricious in the spelling of ἐριθεία: AB have both ἐρειθία and ἐρειθεία, P both ἐριθεία and ἐρειθία, C both ἐριθεία and ἐριθία: see Gregory, Proleg. p. 88; WH. App. p. 153.

20. His self-vindication is concluded, and he is now simply the Apostle speaking with solemnity and authority. So far from his having been on his defence before them, it is they who will have to be judged by him as to their conduct.

φοβοῦμαι γάρ. The γάρ looks back to τῆς ὑμῶν οἰκοδομῆς. They were in much need of being ‘built up,’ for they seem still to be grievously deficient in the first elements of the Christian life.

What follows seems to be quite inconsistent with a number of statements in the first nine chapters. ‘In your faith ye stand firm’ (2Co 1:24); ‘my joy is the joy of you all’ (2Co 2:3); ‘ye are an epistle of Christ’ (2Co 3:3); ‘great is my glorying on your behalf’ (2Co 7:4); ‘your zeal for me’ (2Co 7:7); ‘in everything ye approved yourselves to be pure in the matter’ (2Co 7:11); ‘he remembereth the obedience of you all’ (2Co 7:15); in everything I am of good courage concerning you’ (2Co 7:16); ‘ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us’ (2Co 8:7). These verses (20, 21) might easily precede chapters 1–9, especially in an earlier letter. But to write what has just been quoted from these nine chapters, and then, in the same letter, write the fears expressed in these two verses, seems strangely incongruous. What would the Corinthians think of one who could thus blow hot and cold in successive breaths?

As in 2Co 11:3, φοβοῦμαι, puts the matter gently, and πως (ignored in the A.V.) has a similar effect. For I fear, lest by any means, when I come, I should find you not such as I would, and I should be found by you such as ye would not. The negative gains in effect in the second clause by being transferred from οἷον to θέλετε: but, like φοβοῦμαι and πως, the negative manner of statement has a softening effect. Nevertheless, these are the words of one who is in no doubt about his position. He is speaking with authority to those who are under that authority. Here again, as in 2Co 12:9, there is a rough chiasmus in the order.

μή πως ἔρις. See critical note: the A.V. again ignores the πως. Lest by any means there should be strife, jealousy (2Co 11:3; 1Co 3:3), wraths, factions (Php 1:17; Php 2:3: see Lightfoot on Gal 5:20, Sanday and Headlam on Rom 2:8), backbitings (see Bigg on 1Pe 2:1), whisperings (Ecc 10:14.), swellings (here only), tumults (2Co 6:5; 1Co 14:33). The list of τὰ ἔργα τῆς σαρκός in Gal 5:20 should be compared; ἔρις, ζῆλος, θυμοί, ἐριθίαι, in the same order, are in both passages. The shorter list in Rom 3:13 has ἔρις and ζῆλος. S. James (2Co 3:14; 2Co 3:16) combines ζῆλος and ἐριθεία (see Mayor’s note on Jas 3:14). The latter word is not derived from ἔρις, as Theodoret supposed: it is from ἔριθος ‘a hired labourer’; whence ἐριθεύεσθαι = ‘to hire political and party agents, to cabal,’ and ἐριθεία = ‘factiousness, party spirit,’ or its method, ‘intrigue.’ There is again no verb in the Greek; perhaps εὑρεθῶσιν should be supplied from the previous clause; ‘lest there should be found in you.’ Comp. the list of evils in Clement of Rome (Cor. iii. 2) ἐκ τούτου ζῆλος καὶ φθόνος καὶ ἔρις καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία. With καταλαλιαί (1Pe 2:1) comp. καταλαλεῖν (Jas 4:11; 1Pe 2:12; 1Pe 3:16), and κατάλαλος (Rom 1:30) combined with ψιθυριστής. The verb is classical, the nouns are not: καταλαλιά is first found in Wis 1:11, and it occurs nowhere else in the LXX., while καταλαλεῖν is frequent. Perhaps καταλαλιαί mean ‘open calumnies;’ ψιθυρισμοί ‘insinuations’; occultae et clandestinae obtrectationes (Corn. a Lapide). On ἀκαταστασίαι see Hatch, Biblical Greek, p. 4: Chrysostom here omits the word.

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.

20.] ‘Edification, of which you stand in need, for, &c.’ He here completely and finally throws off the apologist and puts on the Apostle, leaving on their minds a very different impression from that which would have been produced had he concluded with the apology. Lest, when I arrive, I should find you not such as I wish (in οὐχ οἵους θέλω is an indefinite possibility of aberration from οἵους θέλω, presently particularized, μή πως ἔρεις, κ.τ.λ.), and I should be found by you (ὑμῖν merely the dative of the agent after the passive verb. Meyer makes it ‘in your judgment,’ but I much prefer the other: the passive form is adopted to bring out the ἐγώ into emphatic contrast), such as ye wish not (not οὐχ οἷον θέλετε, because there is now no indefiniteness; his disposition towards them in such a case could be but of one kind, viz. severity: τουτέστι, τιμωρὸς κ. κολαστής, Theophyl. Chrys., p. 634, brings out another point,—οὐκ εἶπεν, οἷον οὐ θέλω. ἀλλὰ πληκτικώτερον,—οἷον οὐ βούλεσθε).

What follows, viz. μή πως … ἔπραξαν, is an epexegesis of the last sentence, but in it the definiteness is on the side of the οὐχ οἵους θέλω, the indefiniteness on that of οἷον οὐ θέλετε, which latter is only hinted at by the mild expressions of being humbled, and lamenting the case of the impenitent.

μή πως, scil. ὦσιν (or εὑρεθῶσιν) ἐν ὑμῖν. “The vehemence of his language has caused him to omit the verb.” Stanley.

ἐριθεῖαι, self-seekings, see note on ref. Rom.

ψιθ. secret malignings,—καταλ. open slanders. ἀκαταστ., see reff. and note.

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

20. φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς. ‘For I fear, lest by any means, when I come, I should find you not such as I would, and I should be found by you such as ye would not.’ The authoritative voice of the Apostle, which begins to sound in v. 19, here increases in solemnity, yet with more tenderness than rigour. He is a father dealing with children about whom he has grave misgivings. Until he has the evidence before him, he utters no judgment, but he tells them that what he fears to find is that, instead of being peaceable and pure, as Christians must be, they indulge in the worst forms of strife and licentiousness; in short, that they have returned to their old heathen life. The γάρ explains the previous assertion that what he has been saying was spoken, not to glorify himself, but to build up them. That is the true work of an Apostle; and they are still in great need of οἰκοδομή, for the structure of their life seems to be utterly rotten. With a dread of this kind in his mind, the malice of the Judaizing opponents, and the outrageous conduct of ὁ ἀδικήσας (7:12), appear to be quite forgotten. Yet it is all put very gently; he fears, not is certain; and ‘not such as I would’ is a mild form of disapproval. Moreover, there is a mitigating πως here and in what follows, and in both places it is overlooked in AV. The change from active to passive, and the chiasmus which brings ὑμᾶς and ἐγώ into juxtaposition, and the shifting of the negative from the adjective to the verb, all add to the effect.

μή πως ἔρις, ζῆλος κ.τ.λ. The list of vices appears to be arranged in four pairs; ‘Lest by any means there should be found strife and jealousy (11:2; 1Co 3:3), wraths and factions (Php 1:7, Php 1:2:3; see on Rom 2:8), backbitings (see on 1Pe 2:1) and whisperings, swellings and tumults’ (6:5; 1Co 14:33). As in the second half of v. 19, the Apostle leaves the verb to be understood from the previous sentence, λαλοῦμεν there, εὑρεθῶσιν here. Other lists of vices should be compared, esp. ‘the works of the flesh’ in Gal 5:20, where we have ἔρις, ζῆλος, θυμοί, ἐριθίαι, as here; cf. Rom 1:29, Rom 1:30, Rom 1:13:13; 1Pe 4:3; Mar 7:21, Mar 7:22. See on 1Co 6:10, p. 119.

There is no etymological connexion between ἔρις and ἐριθεία or ἔριθία. The latter comes from ἔριθος, ‘a hired labourer’; ἐριθεύεσθαι means ‘to hire partisans,’ and ἐριθεία means ‘party spirit’ or ‘intrigue.’ Although καταλαλεῖν (11; 1Pe 2:12, 1Pe 3:16) is found in class. Grk., καταλαλιά (1Pe 2:1) and κάτάλαλος (Rom 1:30) are not: καταλαλεῖν is freq. in LXX. For ἀκαταστασία see on 1Co 14:33 and Luk 21:9; the two passages show that, like ‘disorder,’ the word has a large range.

ἔρις (א A 17, d f g Arm., Chrys.) rather than ἔρεις (B D F G K L P, Vulg. Copt.). Note the divergence of d f g from D F G. ζῆλος (A B D* F G 17, Arm.) rather than ζῆλοι (א D 3 K L P, Latt.). The two words have been made plural in assimilation to the six plurals which follow.

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

Strifes [εριθειαι] . Rev., better, factions. See on Jas 3:14. Wraths [θυμοι] For the plural, compare deaths, ch. 11 33; drunkennesses, Gal 5:21; bloods, Joh 1:13 (see note); the willings of the flesh, Eph 2:3; mercies, Phi 2:1. Excitements or outbursts of wrath.

Whisperings [ψιθυρισμοι] . Psithurismoi, the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., Ecc 10:11, it is used of the murmuring of a snake - charmer. 161 Yiquristhv whisperer, occurs Rom 1:29.

Swellings [φυσιωσεις] . Only here in the New Testament. Conceited inflation. For the kindred verb fusiaw to puff up, see on 1Co 4:6.

Tumults [ακαταστασιαι] . See on ch. 2Co 6:5.

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