2 Corinthians 13:2

2Co 13:2-4. I told you before — As you will remember; and foretel you now, as if I were present — That is, I declare what you ought to regard as much as if I spake it personally to you; and being absent — In body, not in spirit; now I write to them who heretofore have sinned — In any scandalous and aggravated manner, namely, before ye received my letter; and to all others — Who have sinned since, and have not repented; that if I come again I will not spare — As I have hitherto done, but am determined, by the divine permission, to animadvert with severity upon notorious offenders, by the exertion of that miraculous power with which God hath endowed me. Since ye seek, &c. — This verse appears to be connected with the preceding, and in that case the sense is, I will not spare, since ye seek a proof of Christ speaking in, or by me. As if he had said, This course I am obliged to take, because you will not believe that Christ gives me authority for what I say and do, without some manifest proof of it; which to you-ward is not weak, &c. — But has manifested his mighty power in and among you by my ministry, in your conversion, gifts, &c., and will do it further by enabling me to punish you. For though he was crucified through weakness — As a weak, frail man, left to the impotence of human nature; yet he liveth — He rose from the dead, and is alive for evermore; by the power of God — Which hath exalted him to uncontrolled and universal authority; and this power you ought to stand in awe of in me his minister. For though we also are weak in him — And to them who regard only external appearances may seem contemptible, nevertheless we shall live with him; by the power of God toward you — Shall appear to be alive and powerful in and through Christ, being endowed with power from him to punish obstinate offenders.

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

2Co 13:2. Προείρηκα καὶ προλἐγω, I told you before and I tell you beforehand) Refer to the former the words, as if I were present the second time; to the latter, the words, being now absent. He seriously forewarns them. There is in the text, which excludes the word γράφω as an inferior reading,1[90] an uninterrupted chiasmus throughout theesdras three members of the sentence, in the following order:

[90] ABD (Λ) corrected later, Gfg Vulg. reject γράφω. Rec. Text supports it without any of the oldest authorities for it.—ED.

and I tell beforehand

I told before,

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as if I were present the second time and (viz. no doubt when he had come to the neighbourhood towards Corinth, and had already determined to go thither himself also, although he afterwards forbore),

and

being absent now

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to those who have heretofore sinned, namely before this second visit,

and

to all others, who afterwards sinned, after my second coming, and yet before my third.

—οὐ φείσομαι, I will not spare) He had formerly spared, 2Co 1:23.

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

2Co_13:2. Ὡς παρὼν … νῦν is not to be put in a parenthesis, since it is a definition to προλέγω, which interrupts neither the construction nor the sense. I have said before, and say beforehand, as at my second visit (sicut feci, cum secundo vobiscum essem, Er. Schmid), so also in my present absence, to those who have formerly sinned, and to all the rest, that, when I shall have come again, I will not spare. Accordingly ὡς παρὼν τὸ δεύτερον leaves no doubt as to the temporal reference of προείρηκα. Moreover, from 2Co_13:2 alone the presence of the apostle, which had already twice taken place, could not be proved. For, if we knew that he had been only once, προείρηκα would certainly refer to the first epistle, and ὡς παρὼν κ.τ.λ. would have to be explained: as if I were present for the second time, although I am now absent (comp. Grotius, Estius, Bengel, Rosenmüller, Flatt, Baur, and others).[393] But, as it is clear from other passages that Paul had already been twice in Corinth, and as here in particular ΤΡΊΤΟΝ ΤΟῦΤΟ ἜΡΧΟΜΑΙ immediately goes before, that view, in which also the ΝῦΝ would simply be superfluous and cumbrous, is impossible. Beza, who is followed by Zachariae and Märcker, connects awkwardly (seeing that ΤῸ ΔΕΎΤΕΡΟΝ and ΝῦΝ must correspond to each other) ΤῸ ΔΕΎΤΕΡΟΝ with ΠΡΟΛΈΓΩ. Hofmann also misses the correct view, when he makes Ὡς serve merely to annex the quality (as one having been there a second time, and now absent), in which the apostle has said and says beforehand. In this way ὡς would be the quippe qui from the conception of the speaker, as in 1Co_7:25, and παρών would be imperfect. The two clauses of the sentence, however, contain in fact not qualities subjectively conceived, but two objective relations of time; and hence ὡς, if it is to have the sense given above, would simply be irrelevant (comp. 1Co_5:3 a; 2Co_10:11; Php_1:27) and confusing. Paul would have simply written: προείρηκα παρὼν τὸ δεύτερον καὶ προλέγω ἀπὼν νῦν.

τοῖς προηματηκόσι] See on 2Co_12:21. It is self-evident, we may add, that the ΠΡΟ in ΠΡΟΗΜΑΡΤ. has from the standpoint of the ΠΡΟΛΈΓΩ a greater period of the past behind it than from the standpoint of the ΠΡΟΕΊΡΗΚΑ, and that the ΠΡΟΗΜΑΡΤΗΚΌΤΕς, whom the present ΠΡΟΛΈΓΩ threatens, were more, and in part other, than those to whom at the second visit the ΠΡΟΕΊΡΗΚΑ had applied. The category, however, is the same; and hence it is not to be said, with Lücke, that from our passage it is clear: quibus nunc, tanquam προημαρτηκόσι, severiorem castigationem minatur apostolus, eosdem jam tunc, quum olim (προείρηκα) minitatus esset, προημαρτηκότας fuisse. Paul had at his second presence threatened the προημαρτηκότες, and he threatens them also now. On the two occasions the threat referred to the same genus hominum, to those who had sinned before the time at which Paul discoursed to the Corinthians, and were still sinners; but the individuals were not on the two occasions quite the same. Certainly at least there were now (προλέγω) not a few among them, who had not been included on the previous occasion (see 1Co_1:11; 1Co_5:1, comp. with 2Co_12:20-21).

καὶ τοῖς λοιποῖς πᾶσιν] Thus ΤΟῖς ΜῊ ΠΡΟΗΜΑΡΤΗΚΌΣΙ. To these he then said it before, and he says it so now, by way of warning, of deterring. It is the whole other members of the church that are meant, and Paul mentions them, not as witnesses, but in order that they may make the threatening serve according to the respective requirements of their moral condition to stimulate reflection and discipline; hence τοῖς λοιποῖς, even according to our view of ΠΡΟΗΜΑΡΤ., is not without suitable meaning (in opposition to de Wette).

ΕἸς ΤῸ ΠΆΛΙΝ] On the ΠΆΛΙΝ used substantially, see Bernhardy, p. 328, and on ΕἸς in the specification of a term of time, Matthiae, p. 1345. Comp. ΕἸς ΑὖΘΙς, ΕἸς ὈΨΈ, Ἐς ΤΛΟς, and the lik.

Οὐ ΦΕΊΣΟΜΑΙ] The reasons why Paul spared them in his second, certainly but very short, visit, are as little known to us, as the reason why Luke, who has in fact passed over so much, has made no mention of this second visit in the Book of Acts.

[393] To this category belongs also the strange view of Lange, apost. Zeitalt. I. p 203: This is the second time that I am present among you and yet absent at the same time. Paul, namely, had, in Langes view, the spirit-like gift of transplanting himself with the full spiritual power of his authority during his absence into the midst of the distant church, which had doubtless felt the thunderclap of his spiritual appearing. In Corinth this had taken place the first time at the exclusion of the incestuous person, 1Co_5:3, and the second time now. Of such fancies and spiritualistic notions there is nowhere found any trace in the apostle. And what are we to make in that case of the νῦν? The only correct view of this νῦν and its relation to τὸ δεύτερον is already given by Chrysostom: παρεγενόμην δεύτερον καὶ εἶπον, λέγω δὲ καὶ νῦν διὰ τῆς ἐπιστολῆς, ἀνάγκη με μοιπὸν ἀληθεῦσαι. Comp. also ver. 10.

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 13:2 . προείρηκα καὶ προλ . κ . τ . λ .: I have said beforehand (at chap. 2Co 10:6 ; 2Co 10:11 , 2Co 12:21 ), and I do say beforehand, as when I was present the second time ( cf. 2Co 2:1 , 2Co 12:14 ), so now being absent, to them that have sinned heretofore, i.e. , before my second visit (as at 2Co 12:21 ), and to all the rest, i.e. , any more recent offenders, that if I come again I will not spare . It was “to spare” them that he had paid hitherto no further visit after his second (2Co 1:23 ). He proceeds to give the reason why he will not “spare” if such a visit should be necessary; viz. , they have challenged his Apostolic authority.

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

2. νῦν (אABDFG, Latt.) rather than νῦν γράφω (D3KLP, Syrr. Arm. Goth., Chrys.) or νῦν λέγω (Copt. Aeth.). Vulg. reads ut praesens, et nunc absens, ignoring τὸ δεύτερον. Some old Latin texts have ut praesens, bis: bis was corrupted into vobis, and then vobis was struck out as without authority.

2. προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν. I have said before, and I do say before, as when I was present the second time, so now being absent. ‘When I was present the second time I gave a warning which still stands (comp. εἴρηκεν in 2Co 12:9), and now that I am absent I repeat the warning’: but S. Paul changes the natural order of the clauses in order to gain emphasis by putting the two warnings together, and his presence and absence together. See critical note. As in 2Co 11:8, παρών is imperf. part. The balance between προείρηκα and προλέγω, between παρών and ἀπών, and between τὸ δεύτερον and νῦν is manifest; and to destroy this by taking τὸ δεύτερον with καὶ ἀπὼν νῦν is perverse ingenuity. Comp. Dixi equidem et dico (Hor. Sat. II. v. 23).

τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν. To those who were in sin before (2Co 12:21) and to all the rest. Those who deny the second visit have to make the προ- mean ‘before their conversion.’ ‘Before the Apostle’s second visit’ is the meaning; and ‘all the rest’ covers those who have fallen into sin since that visit. Note once more his fondness for repeating words compounded with the same preposition, especially πρό: comp. 2Co 9:5; Rom 8:29; Gal 5:21; 1Ti 1:18; 1Ti 5:24; 2Ti 3:4; κατά, 2Co 11:20; παρά, Php 2:1.

ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι. If I come again, I will not spare. He does not mean that he is hesitating about coming, but that this time his coming will be accompanied by severity. Comp. ἐὰν ἔλθῃ Τιμόθεος (1Co 16:10). In both cases what possibly might be prevented is stated hypothetically, the important point being what is to take place when the coming is a fact. As we have seen (2Co 12:18) Timothy seems to have been prevented. Beyond doubt, εἰς τὸ πἀλιν is to be taken with ἔλθω, not with οὐ φείσομαι. The combination appears to occur nowhere else; but comp. ἐς τὸ ὕστερον (Thuc. II. xx. 4), εἰς τέλος, εἰς ὀψέ, κ.τ.λ.

οὐ φείσομαι. This threat seems to be plainly referred to in 2Co 1:23 (see note there), where he states that, in order to spare them, he did not come earlier to Corinth. If so, this passage was written before that. What follows is closely connected with οὐ φείσομαι, and only a comma should be placed at the end of 2Co 13:2.

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.

Rather, "I have already said (at my second visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit the 'I write,' which here wrongly follows in English Version Greek text) to them which heretofore have sinned (namely, before my second visit, Co2 12:21), and to all others (who have sinned since my second visit, or are in danger of sinning)." The English Version, "as if I were present the second time," namely, this next time, is quite inconsistent with Co2 13:1, "this is the third time I am coming to you," as Paul could not have called the same journey at once "the second" and "the third time" of his coming. The antithesis between "the second time" and "now" is palpable.

if I come again, &c.--that is, whensoever I come again (Act 20:2). These were probably the very words of his former threat which he now repeats again.

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 2. I told you before, c.] As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Ac 18:1, c. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, 1Co 16:7 hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse."

I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, sec. xi.

I will not spare] I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle's threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1Co 4:21; 1Co 5:5. What he says he told them before probably relates to 1Co 4:21: Shall I come with a rod, &c.

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

2. I told you before, and foretell you. The friendly and agreeable admonitions, that he had addressed to them so frequently, had been of no advantage. He, accordingly, betakes himself to a more severe remedy, with which he had previously threatened them in words when present with them. When we see him act with so much strictness, we need have no doubt, that they were surprisingly ungovernable and obstinate; for it appears from his writings, what mildness, and what unwearied patience he was otherwise prepared to manifest. As, however, it is the part of a good parent to forgive and bear with many things, so it is the part of a foolish parent, and one that has no proper regard for the welfare of his children, to neglect to use severity, when there is occasion for it, and to mingle strictness with mildness. We are well aware, that nothing is more hurtful than excessive indulgence Let us, therefore, use mildness, when we can safely do so, and that too, dignified and properly regulated: let us act with greater severity, when necessity requires.

It is asked, however, why it was, that the Apostle allowed himself to expose the particular faults of individuals in so open a manner, as in a manner to point his finger at the very persons? I answer, that he would never have done so, if the sins had been hid, but as they were manifest to all, and matter of notoriety, so as to furnish a pernicious example, it was necessary that he should not spare the authors of a public scandal.

It is asked, secondly, what kind of chastisement he threatens to inflict upon them, as he could scarcely chastise them more severely in words. I have no doubt that he means, that he will inflict punishment upon them by excommunication. For what is more to be dreaded, than being cut off from the body of Christ, expelled from the kingdom of God, and delivered over to Satan for destruction, (1 Corinthians 5:5,) unless you repent?

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.

(2) I told you before, and foretell you . . .—Better, I have warned you before (referring, probably, to the threat of 1Co_4:13-19, and implied in 2Co_1:23). The chief objects of this rigour were to be those whom he had described previously as “having sinned beforehand” (see Note on 2Co_12:21); but he adds that his work as judge will extend to all the rest of the offenders. What he has in view is obviously passing a sentence of the nature of an excommunication on the offenders, “delivering them to Satan” (1Co_5:5; 1Ti_1:20), with the assured confidence that that sentence would be followed by some sharp bodily suffering. In that case men would have, as he says in the next verse, a crucial test whether Christ was speaking in him, and learn that he whom they despised as infirm had a reserve-force of spiritual power, showing itself in supernatural effects even in the regions of man’s natural life.

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

2. I told you before, and foretell you] Literally, I have spoken beforehand, and I say beforehand (I seide bifor and seie bifor, Wiclif. Similarly Tyndale and Cranmer). The repetition is for the sake of emphasis. Cf. Gal_1:9. See also 1Co_4:21.

as if I were present the second time] Some, supposing that St Paul had already visited Corinth twice, would render ‘when present the second time.’ But the rendering in the text is more literal.

and being absent now] The word now belongs to being absent, not, as in the A. V., to what follows. The meaning is that though now absent (cf. 1Co_5:3), the Apostle speaks as he will find it necessary to speak when present, with decision and sternness, unless (ch. 2Co_12:21) the offending persons repent.

them which heretofore have sinned] The same words as were translated have sinned already in ch. 2Co_12:21.

and to all other] Literally, to all the rest, inasmuch as some of the Corinthians derided the idea that St Paul would act with firmness, and the whole Church needed some assurance to that effect. See note on ch. 2Co_1:23.

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.

I told you before, and foretell you as if I were present a second time,.... He means, that he had in his former epistle faithfully told them of their evils, and admonished them for them; and now he sends to them a second time before his coming, and again admonishes them, as if he was upon the spot with them; so that they had, as before, three witnesses, also a first and second admonition; which, should they be without success, he must proceed further:

and being absent now, I write to them which heretofore have sinned; before he wrote his first epistle, of which he had information, and had faithfully reproved and admonished them; see Co2 12:21.

And to all other; that might since be drawn into a compliance with sinful practices, through their example; or as the Arabic version renders it, "to the rest of the congregation"; who would be witnesses for him, and against them, that he had admonished them a first, and a second time: and by his present writing declares,

that if I come again; for, not knowing what might fall out to prevent him, though he was bent upon coming, and ready for it, nor what was the will of God about it, he does not choose to be positive in the matter; and therefore writes conditionally, and with a guard, and no doubt with a submission to the divine will:

I will not spare; this was the reason why as yet he had not been at Corinth, because he was willing to spare them; see Co2 1:23 being loath to come to severities, if gentler methods would take effect; but now having used all proper means, he is at a point, aud determined not to spare, but to use his apostolical rod, or that power which the Lord had given him in an extraordinary way, as an extraordinary officer, to punish incorrigible offenders, in such manner as the incestuous person, and Hymenaeus and Philetus had been used by him.

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

2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:

Ver. 2. I told you before] Sed surdo fabulam, no telling would serve turn. Many are so wedded and wedged to their sins, that nothing will sunder them but an extraordinary touch from the hand of heaven.

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.

I told you before - That I would not spare offenders; that I would certainly punish them. He had intimated this before in the First Epistle 1Co 4:21; 1Co 5:1-13.

And foretell you - Now apprise you of my fixed determination to punish every offender as he deserves.

As if I were present, the second time - The mention of the second time here proves that Paul had been with them but once before. He had formed the resolution to go to them, but had been disappointed. The time when he had been with them is recorded in Act 18:1 ff. He now uses the same language to them which he says he would use if he were with them, as he had expected to be, the second time. See the remarks of Paley on this passage, referred to above.

And being absent - see the note on 1Co 5:3.

To them which have heretofore sinned - To all the offenders in the church. They had supposed that he would not come to them 1Co 4:18, or that if he came he would not dare to inflict punishment, 2 Cor. 9-11. They had, therefore, given themselves greater liberty, and had pursued their own course, regardless of his authority and commands.

I will not spare - I will punish them. They shall not escape.

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

I will not spare. Estius, Menochius, and others explain this of the censures, excommunications, &c. of the Church; whilst some are of opinion that he means temporal punishments. But we must observe, that not unfrequently God punished, even in a sensible manner, those who by their crimes had compelled their pastors to make us of the spiritual sword. (Calmet)

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).

I told you in my former Epistle, and now (though I be yet absent) I tell you beforehand, as though

I were present amongst you.

I write to them which heretofore have sinned, and to all other; I write this for the sake of those who have already sinned scandalously; and not for theirs only, but for the sake of others, who may have temptations so to offend.

That, if I come again, I will not spare; that, if I do come, and find any such who walk in courses of sin, and are hardened in them, so as all that I have said will not bring them to remorse and reformation,

I will not spare them, either as to sharp reprehensions, or as to ecclesiastical censures; according to the trust which Christ hath reposed in me. Some extend this further, to a power of inflicting bodily pains; but it is not clear that the apostles were intrusted with any such power ordinarily, though sometimes they did exert such a power; as appeareth, both from the instances of Ananias and Sapphira, Act 5:1-11, and that of Elymas, Act 13:8-11.

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

2. St. Paul now carries out his tri-personal figure by specifying his own threefold testimonies.

I told you before—Literal Greek, I have fore-affirmed, and I foretell as present the second [time,] and absent now, to those having before sinned, and to the rest all, that if I come again I will not spare. The three witnesses in St. Paul’s one person are: 1. His fore-affirmation in his first epistle, 1Co_4:20; 1 Corinthians 2. His present epistle, which is the expression of his second intention of visit, 2Co_1:15; 2 Corinthians 3. His actual come again, of which he here expresses the if. Those having before sinned are the incorrigible ones who had stood all the three warnings.

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

I told you before; rather, I have told you before. As if I were present, the second time. The meaning seems to be, "You must understand this announcement as distinctly as if I were with you, and uttered it by word of mouth." And being absent now I write; rather, so now being absent. The verb "I write" is almost certainly an explanatory gloss. And to all other; rather, and to the rest, all of them. Namely, to those who, though they may not have fallen into gross sin, still rejected St. Paul"s authority, and said that he was afraid to come in person. I will not. (2Co_1:23 2Co 4:19, 2Co 4:21)

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

All the rest - Who have since then sinned in any of these kinds. I will not spare - I will severely punish them.

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

I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, to them that have sinned heretofore, and to all the rest, that, if I come again, I will not spare [The apostle here declares that patience has reached its just limit. Twice he has been present and has forborne, but at the third coming he will handle them with rigorous discipline. He will not, however, proceed rashly, nor will he decide who is guilty by direct or immediate revelation, lest he be regarded as arrogating to himself the offices of both witness and judge. He will proceed by due legal form, and call witnesses, since they are to be had, and obviate the necessity of employing miraculous knowledge. Some argue from the context that Paul means to say that his three visits will be, as it were, three witnesses against them, or that his thrice-repeated threats are shown to be true by these repetitions. But such interpretations are fanciful. There may, however, be a parallelism in Paul's thought; thus: Let my three warnings, repeated at such long intervals, persuade you that my words will testify against me if I do not keep them by punishing you, for I have thrice said I would do this thing, viz.: when I first wrote, when I was present, and now, when I am writing again, that I would do this thing];

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.

2. I have said beforehand, etc. The Revision makes the meaning plain. As he told them, when there the second time, so now he writes that when he comes again he will not spare offenders.

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.

2.] I have forewarned yon, and I now forewarn you, as (I did, προείρηκα) when present the second time, so also (I do) now (προλέγω) when absent. It certainly seems to me that this is the only natural way of taking the words. Grot., Est., Bengel, al., and De Wette, take ὡς παρὼν τὸ δεύτ. to mean, ‘as if I were present the second time,’ meaning this next time. But is it possible that the Apostle should have written so confusedly, as to have said in the same sentence τρίτον τοῦτο ἔρχομαι, and ὡς παρὼν τὸ δεύτερον, both, according to these interpreters, with reference to the same journey? And would he not have even on such an hypothesis have said τὸ δεύτερον τοῦτο? But if we render as above, the προείρηκα (perf. because the warning yet endured in force) refers to his second visit (παρὼν τὸ δεύτ.), and the προλέγω to his present condition of absence (ἀπὼν νῦν), ὡς being as (‘I did’ or ‘do,’ for it applies to both clauses), and καί the simple copula.

τοῖς προημ.] the same persons as are thus designated above, ch. 12:21. It is not necessary to fix the προ- any more accurately.

τοῖς λοιποῖς πᾶσιν] all the rest of you, who may not have actually sinned, but still require warning, on account of your own personal danger, connexion with the προημαρτηκότες, &c.

ἐὰν ἔλθω εἰς τὸ π.] at my next coming. This was what he προείρηκεν when he was last there, and now προλέγει.

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

2. προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν. In order to make quite clear the balance between προείρηκα and προλέγω, and between παρὼν τὸ δεύτερον and ἀπὼν νῦν, the Apostle dovetails the two clauses. He says, ‘I have said, before, and I do say before, as when I was present the second time, so now being absent’; meaning, ‘When I was present the second time, I gave a warning which still holds good (perf. as in 12:9); and now that I am absent, I repeat the warning.’ Both here and 11:9 παρών is imperf. participle. Those who deny the second visit adopt the grammatically possible, but pointless and improbable rendering, ‘I have forewarned, and do now forewarn, as though I were present the second time, although I am now absent.’ We may ask with Denney, Who would ever say ‘I tell you as if I were present with you a second time, although in point of fact I am absent’? Such mention of the absence is so needless as to be grotesque.

τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν. ‘To those who continued in sin before (during my second visit, as in 12:21) and to all the rest, viz., all those who have lapsed into sin since that visit.’ St Paul is fond of stringing together words compounded with the same preposition, esp. πρό. Cf. 9:5; Gal 5:21; Rom 8:29; 1Ti 1:18, 1Ti 1:5:24; 2Ti 3:4; κατά, 11:20; 1Co 11:4, 1Co 11:5; μετά, 7:10; παρά, 1Ti 1:18; ὑπέρ see on ὑπεραίρομαι; 12:7.

ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι. ‘If I come for the third time, I will not spare.’ Εἰς τὸ πάλιν seems to be a unique expression; but ἐς τὸ ὕστερον occurs Thuc. ii. 20. It is amphibolous here, but must be taken with what precedes. There is no hint of hesitation in the ἐάν (cf. 1Co 16:10; 1Jn 2:1; 3Jn 1:10). In such cases ‘if’ is almost equivalent to ‘when,’ but the possibility of an unexpected hindrance is recognized. But St Paul may be quoting what he said at the unfruitful second visit; ‘If I come back again, I shall not spare.’

οὐ φείσομαι. He may have been too lenient previously; but there will be nothing of the kind now.* We have no means of knowing what manner of punishment he intends to inflict, but may conjecture public censure, degradation in public worship, and excommunication. That he would employ supernatural power to inflict bodily sickness and suffering is also possible; see on 1Co 5:5 and 1Ti 1:20.

νῦν (א A B D* G, Latt.) rather than νῦν γράφω (D 3 E K L P, Syrr. Arm. Goth.) or νῦν λέγω (Copt. Aeth.). Some later Latin texts corrupted the bis after ut praesens into vobis, then vobis was struck out as having no authority, and thus bis is omitted in the Clem. Vulg.

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

I told you before and foretell you [προειρηκα και προλεγω] . Rev., I have said beforehand, and I do say beforehand. The renderings of the A. V. and Rev. should be carefully compared. The difference turns mainly on the denial or assumption of the second visit; the A. V. representing the former, and the Rev. the latter. I have said beforehand thus refers to the second visit; I do say beforehand, to his present condition of absence. As if I were present, the second time [ως παρων το δευτερον] . Rev., as when I was present the second time; thus making a distinct historical reference to the second visit. Note the comma after present in A. V. According to this, the second time is connected with prolegw, I say beforehand the second time. Another explanation, however, on the assumption of only two visits is, as if I were present this next time. And being absent now I write to them which heretofore, etc. [και απων νυν γραφω] . I write must be omitted; now connected with being absent; and to them which connected with I say beforehand. Render, so now being absent (I say beforehand) to them which, etc.

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