2 Corinthians 2:11

2Co_2:11

Lest Satan should get an advantage of us: for we are not ignorant of his devices.

Satans devices

We who are called to be saints are not ignorant of his devices. We know them, what they are, whence they come, and whither they lead. These are not matters of report or hearsay, but of personal knowledge.

I. His devices in discipline. Towards the lapsed. Their not being ignorant of his devices is assigned as a reason for the apostles anxiety, lest Satan should get an advantage of them. He was fearful lest he should overreach them in the matter referred to. That was a case of discipline. A notorious scandal had gained currency that one should have his fathers wife. The severe discipline had sufficed to produce the desired effect. Whatever might be the mind of the many who inflicted the censure, it would seem that there was a party among them unwilling to forgive the offence, remove the sentence, and restore the offender. To all of them the apostle says, Ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. And this exhortation is enforced by his own example in the person and presence of Christ. To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person or in the sight of Christ 2Co_2:6-10). By their excessive severity in continuing the censure it was possible that the spirit of such an one would give way to despondency or despair, would entertain hard thoughts of God, of the government of His Church, and thus draw back into perdition. In such a fatal issue the spirit would be lost to Christ and gained by Satan. On these accounts the apostle was anxious lest Satan should gain an advantage of us: for we are not ignorant of his devices. From this instructive case of primitive discipline it would appear that his devices to corrupt the Church of Christ, maintain a party spirit, and mar its unity, and prevent purity of communion were, and still are, these--no discipline, laxity of discipline, and partiality in discipline between rich and poor, master and servant, one party and another, on the One hand; and excessive severity of censure, disproportionate to the offence, and continued for too long a time, on the other.

II. His devices to prevent the salvation of the lost. If such are his devices to keep within those who ought to be without, and to keep them without when they ought to be received again within the Church, what are his devices in keeping sinners from Christ and His salvation? His chief devices, his master-machinations to prevent sinners from giving themselves to the Lord, seem to be the four following.

1. No joy. There is no joy in Christ, no joy in His religion, no joy in His service, and no joy in His salvation. Christians go mourning without the sun. To become a Christian is to bid farewell to all joy, pleasure, and amusement for the life that now is. This device is specially intended for the merry-hearted. It will not stand examination. Try it by reason. Surely every one possessed of reason and speech will admit that the Maker of us all can make His creatures happy or miserable. For He is the blessed, as well as the only wise God. Happy in Himself, He is also the source of all happiness to His creatures. The very supposition is not less irrational than it is impious. Is the knowledge of God, who is good as well as blessed for ever; faith in God; trust in His providence and promises; the hope of eternal life likely--are such exercises to inspire sadness? Assuredly not. And whether are the benevolent affections of peace on earth and goodwill toward men, or malevolent affections toward God and men most fitted to give true and lasting joy? Try it by revelation. And what are its tidings? The gospel is not bad but good news from heaven to earth, from God to men. And is good news fitted to produce gladness or gloom, joy or sorrow? Tried by Scripture, no joy in religion is seen and shown to be a lying device and a lying wonder of Satan. Try it by experience. Now on what does real joy or happiness depend? Not on worldly conditions or external circumstances, but on the state of the mind and heart. Well, The good man shall be satisfied from himself--not with himself but from himself--out of a pure heart, and of a good conscience, and of faith unfeigned. For what does he pray? Rejoice the soul of Thy servant. Are the consolations of God small with thee? One thing is certain: the consolations of God are not small in their source, not small in the promise, and not small in themselves; and if they are small with thee, is there not a cause? It may be owing either--

(1) To thy partial, defective, or erroneous views of the character or gospel of God; or

(2) To the want, the weakness, or wavering of thy faith, under a fair and flaming profession; or

(3) To some secret thing with thee, to some secret duty neglected, some secret sin indulged; or

(4) To thy constitutional temperament, moody and sickly, which depresses thy spirits, and diminishes thy consolations. Happy is the man that findeth wisdom and the man that getteth understanding. Her ways are ways of pleasantness and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.

2. No haste. There is no haste for you to be found on the Lords side, and be devoted to His service, For all this you have time enough, and to spare in the length of days that lie before you. In the meantime take your ease, eat, drink, and be merry. This device is specially adapted for the young, the strong, the healthy, and aspiring in the outset of life. If No Joy fail with this class, No Haste, and no danger from delay, is more likely to take, as it falls in with the presumptuous spirit and procrastinating habits of fallen man. This device is second to none in danger, and in success with the sons of men. It is a most deceitful and destructive device of Satan. If it takes, Satan, in the majority of cases, has gained his end. By it unstable souls are beguiled from day to day to their eternal undoing and ruin. This device, even still less than the former, will not bear examination. For is it not the part of reason and wisdom, to give the first and most earnest heed to things of the greatest importance. Is not the life more than meat, and the body than raiment? Now what time is secured to man for the business of salvation? There is a time to be born and a time to die; but what is the time to live? Who can tell? The commands of the Master accord with the dictates of reason, and the results of observation, in this matter. They are all in the present time, all personal, all pressing, and all supreme in obligation on all men. For the Saviours commands are enforced by Scriptural ensamples, written for our admonition, upon whom the ends of the world, or of the ages, have come. What are they? Felix is a fitting type of many hearers under the preaching of the gospel. They are convinced, but they are not converted to Christ. Their convictions are stifled, it may be never to return. And does not the experience of unconverted sinners under the preaching of the gospel correspond more or less to these ensamples written for our warning? Do they not feel that every delay tends to make the ears dull of hearing the Word?

3. No danger. There is no danger of your losing your soul, or of coming short of the promised rest. This device is specially intended for the outwardly decent, the moral, the well-to-do sort of people. They are satisfied with themselves; are at peace with themselves, and at peace with the world; and they see and feel no danger from any other quarter. Such peace is delusive and short-lived. It is like the calm that precedes the storm. They admit that they are sinners, as all men are, not from any heartfelt conviction of its evil, but in extenuation of their guilt by its diffusion over all; but they have never been convinced of their own sinfulness so as to make them feel the urgent need of the Saviour. They love mammon more than mercy, their sins more than their souls, self more than the Saviour, and pleasure more than God. They are the friends of the world and the enemies of God. Satan thus gets an advantage over them, for they are ignorant of his devices. The publicans and the harlots go into the kingdom of God before you.

4. No hope. There is for you no hope of salvation. This is the last, chief device of Satan, but it is not the least. Terrors are increased by the vivid recollections of privileges misimproved; of opportunities lost. Well does Satan know that more sinners perish from despair than through presumption. Like all his other devices, this last is a lying device of Satan. For while there is life there is hope. (Geo. Robson.)

Advantage sought

1. That Church discipline is necessary.

2. That discipline should be extended to every member of the Church, whatever his worldly position

3. That Church discipline has its limits.

I. The evil power that seeks advantage over us. The Bible has much to say of him, but nothing different from its teaching here. We are taught--

1. Satans names.

2. His condition. Reduced in estate, brought down by pride, etc.

3. His character.

4. Unmixed evil.

5. His calling. He is pre-eminently the tempter.

II. Some of the many ways by which Satan seeks an advantage.

1. He tempts with systematic subtlety.

2. He insinuates evil suggestions.

3. He makes use of men to tempt their fellow-men.

4. He conceals his designs, so as not to be perceived or suspected.

5. He avails himself of the advantages presented by the disposition and circumstances of those whom he tempts.

The rich, the poor, the gay, the proud.

III. The knowledge which should frustrate the desired advantage. We have no excuse for ignorance. A pious mother said to her well-instructed but ungodly son, Well, Morgan, you are going straight to destruction, but you dont go there in the dark, your mother has put the candle in your hand. What is the Bible, the preaching, and the religious meetings we have? There are only so many candles, warnings, like the red lights of danger, as well as the beacon lights of safety. (D. Davis.)

Satans devices

There can be no greater evidence of mens degeneracy than that their minds are so easily imposed upon in matters of the greatest moment, and that by little arts of sophistry they are led into paths immediately destructive both of their nature and their happiness. Being therefore placed in such dangerous circumstances, nothing can be more prudent than that we should keep our discerning faculties wakeful, lest Satan should get an advantage of us. Note--

I. Some of the more successful methods and trains of temptation whereby the great enemy of souls is wont to blow up mens resolutions for a holy life.

1. By secret disbelief of the truth of things.

2. By making false representations of religion.

(1) That its restraints are unjust and unreasonable. So religion is looked upon as a tyrannical encroachment upon the natural rights and privileges of mankind.

(2) That the precepts of it are difficult, if not impossible.

3. By tempting men to place all religion in a few empty and external pretensions to piety, devoid of the inward life and spirit of religion.

4. By tempting them to such vices as have a shadow and resemblance of virtue. This crafty spirit knows very well that sin will never take in its own naked shape, and therefore dresses it up in a better garb, and calls it by another name. Pride never spreads its plumes with more success than when it is recommended as gentility, and a just valuing of ourselves according to our desert and quality. Many a man would never be betrayed into excesses did he not look upon it as an argument of a free, generous mind, and a piece of good fellowship.

5. By improving the influence of powerful and prevalent examples. Mankind is of a sociable and pliable temper, easily drawn aside when the multitude do evil. We are apt to look upon it as some kind of shelter and patronage to sin in company, and to act contrary to the company we are in is looked upon as a trespass against the laws of civility and good manners.

II. Therefore it concerns us to stand continually upon our guard, to preserve our consciences quick and tender, to be infinitely watchful, that our foot be not taken in any of those snares that are purposely laid to ruin us. It is no contemptible enemy that we have to deal with, nor the less to be feared because invisible, for by this means he maintains a nearer and more secret intercourse with the spirits of men. He is admirably acute to plant his engines, to make his batteries in the weakest part. But, alas! though men had no foreign enemy there is an enemy within their own breasts (Jam_1:14). Herein lies Satans great advantage. He knows our strength is small, our propensions to sin impetuous, and how apt we are to be betrayed by our appetites and passions.

1. Let us, then, treasure up in our minds a great sense of God and of ourselves, let us suffer conscience freely to discharge its duty. Let us reverence the nobility of our natures, which are of a more Divine frame and temper than to be defiled.

2. Let all opportunities and occasions of vice be avoided with a quick and jealous care; a temptation is easier prevented than removed, when once it has thrust itself upon the sinner.

3. We should frequently review our lives, and call our actions to a severe and impartial examination that we may know what is their spring, tendency and consequence.

4. But above all we must solicit Heaven that God would enable us to defeat the subtleties of the tempter. Watch and pray, that ye enter not into temptation. (W. Cave, D. D.)

Satans temptations and the necessity of resisting them

I. Now the first trait in the character of Satan is deceit. It is evident sin originated in deceit (Gen_3:13; Rev_12:9). Hence arise those frequent monitions in the Word of God not to be deceived if we would not sin.

II. The next device which the tempter exercises for the seduction of mankind is enticement or the entanglement of the affections. No sooner is the mind drawn aside from the path of duty than the affections are instantly assailed and enticed to sin. Like the bait with which a fish is taken on the hook, so does Satan seek to allure men to their destruction. The days of this captivity will be heightened when he can insidiously prevail upon the imagination to entertain vain thoughts with secret complacency and delight.

III. A third stratagem which the great seducer employs to get an advantage over us is to extenuate the guilt of sin.

IV. Let us inquire how this danger is to be avoided, and point out the necessity of resisting the crafts and assaults of the devil.

1. In the whole course of your obedience attend minutely to the wisdom of Solomon, and keep thy heart with all diligence.

2. Let this consideration animate us at all times to resist steadfastly in the faith, knowing that greater is He that is in us than he that is in the world.

3. For this purpose let us always bear in mind the example and sufferings of the blessed Jesus.

4. Let us, then, rejoice that we are called to serve under so good a leader, so solicitous for our success, so careful to promote it, and so ready to help in time of need.

5. Finally, let us remember that in all our encounters with sin, the world, and the devil, we are but following the footsteps of the Captain of our salvation, and travelling to the attainment of the same glory, through the same rugged paths of sorrow and temptation. (E. Brackenbury, B. A.)

Satanae stratagemata

Chabryas was wont to say that he was the best commander in war who best understood his enemies.

I. First, of the caution. Some render these words, Lest Satan should usurp upon you; and they give this reason, because, say they, Satan hath no right to any place; wheresoever he getteth footing he is an intruder and usurper. Others read, Lest Satan circumvent us agreeably to the circumstances of the place and the practice of the devil. But why doth the apostle say, Lest he get advantage of us? Was St. Paul in any danger, or had Satan any design upon him? We may conceive that St. Paul joins himself with them, because he esteemed all those whom he begot to Christ by the gospel no other than his own children, and the father cannot but suffer in the loss of his child. The shepherd must needs be endamaged when any of his flock is diminished. St. Paul was further interested in this business, for the Corinthians had excommunicated this incestuous person by order from the apostle, and therefore if he had miscarried, Satan had made his advantage upon all: upon the incestuous person, whose soul he would have ruined; upon the Church, which he had maimed of a member. These were Satans devices, which he could not carry so closely but that the apostles vigilant eye descried them, for, saith he, We are not ignorant of his devices. Did the householder know what night the thief would come to rob him, he would certainly guard his house; did the birds know a snare were laid for them, would they come near it? Devices. Devices are subtle means to compass our ends, such as are tricks in gaming, fallacies in disputing, and stratagems in war; the enemy of our soul is full of them.

1. The first stratagem, policy, or device of Satan is to observe the natural constitution of every mans mind and body, and to fit his temptations thereunto. For he knoweth well that, as every plant thrives not in every soil, so neither every vice in every temper and complexion. As the mariner marks the wind, and accordingly hoisteth up or striketh sail, or as the cunning orator learneth which way the judge propendeth, and ever draweth him where he seeth him coming on, so the devil maketh perpetual use of the bent of our nature to help forward his temptations.

2. The second stratagem, policy, or device is to observe our natural abilities and endowments, and accommodate his temptations thereunto,

3. The third stratagem, policy, or device of Satan is to accommodate his temptation to mens outward estate, condition, and place, which much swayeth either way,

4. The fourth stratagem, policy, or device is to tempt us by method, beginning with questionable actions, thence proceeding to sins of infirmity, from them to wilful transgressions, after to heinous crimes, and last of all to obstinacy and final impenitency. No wool or cloth is dyed purple or scarlet at the first, but after divers tinctures at the last taketh that deepest dye. He that hastily turns the peg to wind: up a treble to his pitch will sooner break the string than tune it, but if he strain it: up by little and little, he bringeth it without danger to the height.

5. The fifth stratagem, policy, or device of Satan is to bring us from one extreme to another.

6. The sixth stratagem, policy, or device of Satan is to turn himself into an angel of light, and thereby to persuade the children of light that his suggestions are the motions of Gods Holy Spirit.

7. The seventh stratagem, policy or device of Satan is to make advantage of time, not only by alluring every age to the peculiar vices thereof, as children to idleness and vanity, youth to lust, perfect age and strength to violence and audacious attempts, old age to covetousness, and every one to the sins of the time, but making use of the present opportunity to thrust a man suddenly into the next sin.

Instruct you how to employ his own engines, and turn his own ordnance upon himself.

1. First, doth Satan play the physiognomer, and observing our natural temper fit his temptations thereunto? Let us also make use of physiognomy, and take advantage of our natural inclinations to further the works of grace in us. If we find ourselves by nature timorous, let us endeavour to improve this fear into awful reverence; if audacious, to improve this boldness into spiritual confidence.

2. Secondly, doth Satan play the poet, and fit every player with a part that he is best able to act? Let us also make use of poetry, and observing our natural abilities of mind and body to fit our spiritual exercises accordingly. If we are endued with pregnancy of wit, to employ it in the study of heavenly mysteries; if with maturity of judgment, employ it in discerning between the true and false religion.

3. Thirdly, doth Satan play the politician, and inquire into every mans estate and condition of life, and accommodate his temptations thereunto? Let us also make use of policy, and by our outward estate better our inward, labouring for those graces which are most proper for our place and condition. If we are in authority, let us strive for gravity and integrity; if under the command of others, for obedience and faithfulness.

4. Fourthly, does Satan play the logician and tempt us by method? Let us also make use of logic, and observe method in the science of salvation.

5. Fifthly, doth Satan play the false pilot, and by persuading us to decline from a rock on the right hand, carry us so far the contrary way that we split our ship upon a rock on the left hand? Let us also make use of the art of navigation in our course to the fair havens in heaven.

6. Sixthly, doth Satan play the crafty merchant, and cheat us with counterfeit stones for jewels, with shows of virtues for true graces? Let us also imitate the wisdom of merchants, who will be perfect lapidaries before they deal in pearls and precious stones. Let us study the difference between true and seeming graces.

7. Lastly, doth Satan play the temporiser, and time all his suggestions? Let us also in a pious sense be timeservers, let us perform all holy duties in the fittest season. (D. Featly, D. D.)

Satans devices

I. To draw the believer into sin.

1. He takes advantage of his peculiar temperament. Does he see David inclining to pride and vain confidence, he tempts him to number the people, well knowing the judgment that would follow (2Ch_21:1). Did Satan behold in Peter the fear of man? He instigates a maid to accuse him of being a follower of Christ, and thereby causes him to deny his Lord. Did he see in Lot too much leaning to the world? He takes advantage of it to make him linger in Sodom. Just so now. Satan knows our besetments. It may be irritability of temper, or over-sensitiveness, taking offence quickly at the slightest cause, or spiritual pride, or too much clinging to the world, etc. Of all these he takes advantage.

2. He chooses fitting instruments. He employed Eve to seduce Adam, and Jobs wife to tempt the patriarch to curse God and die. He will tempt a parent to do wrong in order to gratify the caprices of a favourite child; he will tempt a child to act contrary to the dictates of his conscience through fear of disobeying a:parent; he will tempt a Christian to wound his conscience rather than offend another on whose support he may entirely depend.

3. He presents the same temptation under different forms. This was the device which he employed against the Saviour. He tempted Him personally and then by Peter. Foiled in his designs upon us he departs, but only until a feeling of security has stolen over us, then he creeps back again more wilily than ever.

II. To keep believers in a sorrowful and doubting state. He does so--

1. By making them look at their sins instead of away from them to Christ.

2. By inclining them to misinterpret Gods providential dealings.

3. By making them confound faith with assurance.

III. To keep believers from holy duties. He does so--

1. By presenting the world in a false light.

2. By suggesting a multitude of vain thoughts.

3. By striving to make, them content with a low state of religion, instead of seeking higher degrees of personal holiness, growing in grace, etc. (A. W. Snape, M. A.)

The devils devices

I. To occupy our minds with worldly things, so that no time may be left to care for our souls.

II. To discourage those who show any disposition to do right.

III. To misrepresent religion itself.

IV. To make use of the achievements of science to further his own purposes. Hence the idea that there is no limit to human investigations; that the utterances of reason are supreme; that faith in the unseen is but the pitiable weakness of superstition and ignorance. (J. N. Norton, D. D.)

Satans devices

The justice of God in suffering us to be tempted is vindicated from the following considerations--that we are here in a state of disorder; that He has promised not to suffer us to be tempted above what we are able to bear, and not only so, but to him that overcometh He will give a crown of life. As to the first question, what time of life? I answer, we must expect to be tempted by him, in some degree or other, all our lives long. Second, point out some of those devices which Satan generally makes use of at our first conversion, in order to get an advantage over us.

1. First device I shall mention, which Satan makes use of, is to drive us to despair.

2. A second device that Satan generally makes use of to get an advantage over young converts is to tempt them to presume or to think more highly of themselves than they ought to think.

3. A third device I shall mention which Satan generally makes use of, to get an advantage over us, is, to tempt us to uneasiness and to have hard thoughts of God, when we are dead and barren in prayer.

4. Fourth device I am going to mention--his troubling you with blasphemous, profane, unbelieving thoughts, and sometimes to such a degree that they are as tormenting as the rack.

5. Fifth I shall mention, which is not the least, tempting us by our carnal friends and relations.

6. Sixth device, which is as dangerous as any of the former, by not tempting us at all, or, rather, by withdrawing himself for a while in order to come upon us at an hour when we think not of it. (G. Whitfield, M. A.)

Satans devices

The important words in the text are of the same root--Satan is very knowing, and always on the alert to get the better of us; but we are not without knowledge of his knowing ways. It was Pauls acquaintance with the wiles of the devil which made him anxious to see the restoration of the penitent sinner duly carried through.

I. A scandal in the Church gives the devil an opportunity. When a Christian falls into open sin it is a chance offered to the enemy which he is not slow to improve. He uses it to discredit the very name of Christ; to turn that which ought to be the symbol of the purest goodness into a synonym of hypocrisy. Christ has committed His honour to our keeping, and every lapse into vice gives Satan an advantage over Him.

II. The devil finds his gain in the incompetence of the Church to deal with evil in the spirit of Christ. It is a fine thing for him if he can drive the convicted sinner to despair, and if he can prompt those who know little of Gods love to implacability. If the disciples of Him who received sinners look askance on the lapsed and chill their hope of restoration, there will be joy over it, not in heaven but in hell. And not only this, but the opposite is a device of the devil of which we ought not to be ignorant. There is hardly a sin which some one has not an interest in extenuating. Even the incestuous person had his defenders who gloried in what he had done as an assertion of Christian liberty. The devil takes advantage of Church scandals to bribe and debauch mens consciences; indulgent words are spoken, which are not the voice of Christs awful mercy, but of a miserable self-pity, and could any one imagine what would suit the devil better than the absolutely unfeeling but extremely interesting gossip which resounds over every exposure of sin?

III. The devil finds his advantage in the dissensions of Christians. What an opportunity he would have had in Corinth had strained relations continued between the apostle and the Church! What opportunities he has everywhere, when tempers are on edge, and every movement means friction, and every proposal rouses suspicion! The last prayer of Christ was that all His disciples might be one; to be one in Him is the final security against the devices of Satan. What a frightful commentary the history of the Church is on this prayer. It is giving ourselves away to the enemy, if we do not at all costs, keep the unity of the Spirit in the bond of peace. (J. Denney, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2:11 If we exercise forgiveness, as Paul did, Satan will not outsmart us by making us either too lax over sin or too rigorous in punishing offenders. • familiar with his evil schemes: Cp. 11:3, 14; Eph 6:11.

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

2Co 2:11. Οὐ γὰρ, for not) True ecclesiastical prudence. Those who have the mind [referring to νοῦς contained in νοήματα] of Christ are not ignorant of hostile devices and attempts. νοήματα and ἀγνοεῖν are conjugates.

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

2Co_2:11. Aim of this pardon imparted διʼ ὑμᾶς: that we might not be overreached, etc. A being overreached by Satan, the enemy of Christ and of Christianity, would be the result if that pardon were refused to the sinner, and thereby his καταποθῆναι τῇ περισσοτέρᾳ λύπῃ were brought about; for thereby Satan would get a member of the church into his power, and thus derive advantage to our loss. On the passive πλεονεκτεῖσθαι, comp. Dem. 1035, 26. The subject is Paul and the Corinthian churc.

οὐ γὰρ αὐτοῦ κ.τ.λ.] By Satan, I say, for his thoughts (what he puts forward as product of his νοῦς; comp. on 2Co_3:14, 2Co_4:4, 2Co_10:5, 2Co_11:3) are not unknown to us. νοήματα ἀγνοοῦμεν forms a paronomasia. These thoughts: 1Pe_5:8; Eph_6:11. The discerning of them in the individual case is spiritual prudence, which we have in the possession of the νοῦς of Christ (1Co_2:16).

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 2:11 . ἵνα μὴ πλεονεκτηθῶμεν κ . τ . λ .: lest we, sc. , you and I together, be robbed by Satan; i.e. , lest we drive sinners to despair and so let Satan capture them from us. “The offender was to be delivered over τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός (1Co 5:5 ) care must be taken lest we πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ , and his soul perish likewise” (Alford). Observe that in St. Paul’s writings (except chap. 2Co 12:7 ; see reff.) Σατανᾶς takes the article, “the Satan,” the adversary; it has not yet come to be regularly used as a proper name (but cf. Mat 4:10 , Mar 3:23 ). οὐ γὰρ αὐτοῦ κ . τ . λ .: for we are not ignorant of his devices . νόημα (see reff.) is generally (always in this Ep.) used in a bad sense, of the thoughts of man’s unregenerate heart. Here τὰ νοήματα are the designs of the adversary of souls.

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

Of his mischievous counsel and devilish will.

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

Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in Co2 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (Co1 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.

not ignorant of his devices--"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.

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 11. Lest Satan should get an advantage] If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.

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

11. That we may not be taken advantage of by Satan. This may be viewed as referring to what he had said previously respecting excessive sorrow. For it is a most wicked fraud of Satan, when depriving us of all consolation, he swallows us up, as it were, in a gulf of despair; and such is the explanation that is given of it by Chrysostom. I prefer, however, to view it as referring to Paul and the Corinthians. For there was a twofold danger, that beset them from the stratagems of Satan — in the event of their being excessively harsh and rigorous, or, on the other hand, in case of dissension arising among them. For it very frequently happens, that, under colour of zeal for discipline, a Pharisaical rigour creeps in, which hurries on the miserable offender to ruin, instead of curing him. It is rather, however, in my opinion, of the second danger that he speaks; for if Paul had not to some extent favored the wishes of the Corinthians, Satan would have prevailed by kindling strife among them.

For we are not ignorant of his devices That is, “We know, from being warned of it by the Lord, that one stratagem to which he carefully has recourse is, that when he cannot ruin us by open means, he surprises us when off our guard by making a secret attack. As, then, we are aware that he makes an attack upon us by indirect artifices, and that he assails us by secret machinations, we must look well before us, and carefully take heed that he may not, from some quarter, do us injury. He employs the word devices in the sense in which the Hebrews make use of the term זמה (zimmah,) but in a bad sense, as meaning artful schemes and machinations, which ought not to be unknown to believers, and will not be so, provided they give themselves up to the guidance of God’s Spirit. In short, as God warns us, that Satan employs every means to impose upon us, and, in addition to this, shows us by what methods he may practice imposture upon us, it is our part to be on the alert, that he may have not a single chink to creep through.

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.

(11) Lest Satan should get an advantage of us.—Literally, lest we should be cheated (or out-maneuvered) by Satan. The phraseology is that of one who is, as it were, playing a game against the Tempter, in which the souls of men are at once the counters and the stake. The Apostle’s last move in that game had been to “give the sinner over to Satan” with a view to his ultimate deliverance. But what if Satan should outwit him, by tempting the sinner to despair or recklessness? To guard against that danger required, as it were, another move. Stratagem must be met by strategy. The man must be absolved that he may be able to resist the Tempter.

We are not ignorant of his devices.—The language comes from a wide and varied experience. St. Paul had been buffeted by a messenger of Satan (2Co_12:7); had once and again been hindered by him in his work (1Th_2:18); was ever wrestling, not with flesh and blood, but with principalities and powers (Eph_6:12); and so he knew how the Tempter could turn even the rules of an ascetic rigour, or the remorse of a sin-burdened conscience, into an occasion of yet further and more irremediable sin.

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

11. Lest Satan should get an advantage of us] See note on 1Co_5:10. The word signifies (1) to have more, (2) to be greedy, and hence (3) to overreach, to defraud.

devices] The word properly means mental processes, “the product of mind.” Meyer. It is translated minds in ch. 2Co_3:14, 2Co_4:4, 2Co_11:3; Php_4:7, thought in ch. 2Co_10:5. In reference to Satan, all whose thoughts are evil, it may legitimately be translated devices, i e. things which he devised. Luk_22:31. 1Co_7:5. Cf. 1Pe_5:8. Rev_12:12. St Paul’s meaning here is that to refuse forgiveness when the time for it had come would be only to give Satan an advantage. The offender had been delivered over to him (see 1Co_5:5 and notes). Not to release him from the bondage when he was truly repentant would be to afford the enemy of souls an opportunity of which he would not be slow to avail himself. Nothing is so likely to plunge a man into every kind of crime as despair. See notes on 2Co_2:7.

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.

Lest Satan should get an advantage of us,.... Or make gain of us, or we should be circumvented by him; a metaphor taken from covetous persons, who take every occasion, and make use of every advantage to circumvent and deceive persons in trading with them: Satan gets an advantage of the churches, when church discipline is brought into neglect and contempt, or turned into tyranny; or when he can draw off any person from a church, or keep him out of it: wherefore the apostle's argument is, that since the incestuous person had true repentance for his sin, he ought to be forgiven, comforted, and received into the church; lest by too great severity, and a too long continuance of the censure on him, he should be either plunged into despair, or be drawn into a denial of the faith, or into an open scandalous course of wickedness; and so the church entirely lose a member, that might, by the proper use of discipline, have been an useful one, and Satan gain one:

for we are not ignorant of his devices; and cunning stratagems; some of his crafty contrivances and designs are known, though not all of them; and this particularly, that he sometimes transforms himself into an angel of light, and under pretence of showing a just indignation against sin, and keeping up a strict and righteous discipline, destroys souls, ruins churches, and brings religion into contempt. This was one of his devices in former times, that persons who fell into any gross sin after baptism, and a profession of religion, were never to be restored and received into the communion of the church again, let their repentance be ever so sincere. This cruel and inexorable spirit, under the show of strict religion and discipline, is what the apostle here would caution against, as one of the wiles of Satan.

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

11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.

Ver. 11. Lest Satan] That wily merchant, that greedy bloodsucker, that devoureth not widows’ houses, but most men’s souls, see 2Co 2:7. πλεονεκτηθωμεν.

For we are not ignorant] He is but a titular Christian that hath not personal experience of Satan’s stratagems, νοηματα, his set and composed machinations, his artificially moulded methods, his plots, darts, depths, whereby he outwitted our first parents, and fits us a penny’s worth still, as he sees reason.

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.

Lest Satan - The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man.

Should get an advantage of us - The literal translation of the Greek would be, “That we may not be defrauded by Satan.” (Ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ Hina mē pleonektēthōmen hupo Satana). The verb used here denotes to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline.

For we are not ignorant of his devices - We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of people. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians. And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and lack of wisdom; by the rashness or overheated zeal; by the pretensions to great purity and love of truth; and by a harsh, severe, and censorious spirit, Satan often takes advantage of the church, and advances his own dark and mischievous designs.

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

In the name and in the person of Christ, I ordered him to be excommunicated; in the same, I order him now to be re-admitted into your communion, and this for your sake. We ought to take care that the remedies we employ, do not give occasion to the triumphs of Satan, by throwing the patient into despair, on account of our too great severity. (St. Ambrose) --- The Greek may be translated: that we may not fall into the power of Satan, on account of our too great severity. (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).

As I have done it in kindness to you, so I have also done it for the advantage both of that person, who is so forgiven, and of your whole church, which is concerned in the welfare or miscarriage of every individual member.

Lest Satan should get an advantage of us: the Greek is: That we be not overcome by Satan: πλεονεκτειν properly signifies to get again, or to gain a superiority, to get the upper hand. The advantage Satan was like to get by their continuing severity to this offender, was either by his over much grief, or by the hardening of his heart; so as he, seeing no probability to be restored again to his communion with the church, should be exposed, either to temptations to some desperate courses, (which are often the effects of minds full of sorrow and discontent), or else to courses of idolatry or looseness, in giving up himself to the devil’s kingdom in the world, because he could not be admitted into the church, which is the kingdom of Christ.

For (saith the apostle) we are not ignorant of his devices, νοηματα, his thoughts and counsels, how he continually walketh about both like a roaring lion, seeking whom he may devour; and like an old serpent, seeking whom and how he may deceive. This lets us know, with how much prudence those who are trusted with the souls of others, ought to manage their reproofs, or severe dealings with others: the end of all these is the amendment and reformation of such persons, not their spiritual ruin and destruction; and all reproofs and censures must be given, and made, and managed with reference to that end. We have not only the concern of God’s glory (which is the main) to be looked at, but the good also of their souls, whom we so reprove, censure, or alienate ourselves from: and indeed, without consulting this, we cannot consult God’s glory; who hath told us, that he desireth not the death of a sinner, but rather that he should turn from his wickedness and live: and therefore we must have an eye about us, and beneath us, to the devil, as well as above us, to God; and prudently judge how such afflictive and harsh actions may be so done by us, that in the mean time Satan get no advantage, and we lose the souls of those with whom we so deal, instead of gaining them to God; which is the main and principal end we ought in all those actions to aim at, 1Co 5:5; so 1Ti 1:20.

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

11. Lest… us—Literally, Lest we should be overreached by Satan. He had, perhaps, been surrendered by excommunication to Satan, (see note on 1Co_5:5,) but in order to really save him from Satan. But if Satan really completely gained him, they would be overreached and cheated of their purpose of saving the sinner.

Devices—How Satan gains and keeps apostates we have seen illustrated by too many instances. We are not quite sure that those who fall from grace will rise again.

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

Lest Satan should get an advantage over us; literally, lest we should be overreached by Satan, which would have been the case if our severity had resulted in the desperation of the offender, and not in his deliverance. (comp. 1Co_5:5) We are not ignorant of his devices. So too in Eph_6:11 we are told of the "crafty wiles of the devil.

The devices of Satan.

The course of St. Paul with regard to the Christian Church at Corinth was one of great difficulty. A flagrant case of immorality demanded his decided interference. Yet he wished to deal, both with the offender and with those who made too light of his offence, in such a way as not to endanger his personal influence over the Corinthian Christians generally. If he were too lax or too severe, in either case he would give his enemies an opportunity to malign him. And he knew that there were Judaizing teachers who were ready to attribute the immorality to Paul"s doctrines of grace. So that the apostle trod a very difficult path, which Satan had set with snares on either hand. He needed to be on his guard against the insidious machinations of the enemy, and he gave the Corinthians to understand that such was his attitude.

I SATAN"S DEVICES ARE MANY AND VARIED. The resources of an earthly foe ought not to be underestimated by a general who would gain the victory; and if the tactics vary with circumstances, vigilance and self-possession, courage and care, are all needed. Satan besets Christians with many temptations; if he cannot tempt them into conscious sin, he will endeavour to entrap them into some error of judgment and conduct which may give him an advantage over them.

II SATAN"S DEVICES ARE SKILFUL AND CRAFTY. In the temptation of our Lord this was abundantly manifest, and the Saviour gave his disciples to understand that they would be called upon to endure the assaults of the same unsleeping foe. Against his ever varying tactics, against his all but inexhaustible resources, it becomes, therefore, every Christian soldier to be upon his guard.

III SATAN"S DEVICES ARE THE MEANS OF SNARING MANY OF THE UNWARY. Some who once ran well have been hindered. Some who have resisted one enemy have fallen beneath the attack of another. The annals of every Church, however pure, tell of those against whom the adversary has directed his blows only too successfully. "Let him that thinketh he standeth take heed lest he fall.

IV SATAN"S DEVICES NEED TO BE WITHSTOOD WITH WATCHFULNESS AND PRAYER. It is something not to be ignorant of them. The unwary and unthinking are entrapped through very ignorance. Yet knowledge is no sufficient protection. A distrust of our own ability and a reliance upon superior power and wisdom are indispensably necessary in order to safety and deliverance. Well may the inspired counsel be received with gratitude and acted upon with diligence, "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. T.

Satanic devices within the Church.

The reference here made to Satan must be regarded as figurative. It should not be used as an argument for the existence of a supreme evil spirit, however the existence of such a spirit may be assumed. St. Paul has elsewhere used the figure of "delivering unto Satan". (1Ti_1:20) By this we are to understand a solemn excommunication or expulsion from the Church, possibly with the infliction also of some bodily disease. The offender was to be left to feel all the physical and social consequences of his wrong doing, in the hope that, through suffering, he might be brought to a sense of his sin. Satan is thought of as the power which leads men into vice and then torments them when they have followed the leadings. The apostle conceives of God as overruling the very sin, and consequent suffering, for good, through them bringing the sinner to a hopeful penitence and humility of heart. There was, however, this danger to be recognized and guarded against. Satan might, as it were, outwit the Church, in its dealing with erring members, and make the suffering following on sin produce remorse rather than repentance. "Penitence works life, remorse works death. The latter is more destructive even than self-righteousness, for it crushes, paralyzes, and kills the soul." There must consequently be a judicious limitation of the punishment, and a watchfulness for the first opportunity of showing mercy and granting restoration. "Not to release the offender from the bondage when he was truly penitent would be to afford the enemy of souls an opportunity of which he would not be slow to avail himself. Nothing is so likely to plunge a man into every kind of crime as despair." For St. Paul"s experience of Satanic schemes, devices, and strategy, comp. 2Co_12:7; 1Th_2:18; Eph_6:12. We may treat the subject in its wider and more general applications if we illustrate the following and other ways in which Satan may be said to get advantage within a Church:

I BY OVERMASTERING INDIVIDUAL MEMBERS. Failure does not come to the Church as a whole, but to individuals in it. All are exposed to temptation and evil. We must be in the world, and Christian men may yield themselves to the power of the "lust of the flesh, the lust of the eye, and the pride of life." Some of the gravest of our Church anxieties arise from the moral failure of individual members. Illustrate cases occurring in youth time; but especially cases in men"s middle life, when the passions for wealth, sensuality, or drink often gain an overmastering energy. Show also the force that may be gained by the suddenness of the temptation, and by the condition of spiritual unwatchfulness in which the man may be found. The forms of failure which we usually find are dishonesty, immorality, or self-indulgence in meat or drink. But, by the law that those in the Church are members one of another, the failure of one is the shame, and should be the distress and grief, of all. Satan disturbs and injures a whole Church if he can gain influence over one member; and to do this is ever "one of his devices.

II BY SECURING THE HARSH AND UNLOVING TREATMENT OF THOSE WHO FAIL. Perhaps it would be true to say that Satan never more certainly gets the advantage over Churches than when he makes them exaggerate punishment, overpress discipline, and fail to temper judgment with mercy. The action of a Church must be exactly in harmony with the action, when he was with us on earth, of the Church"s Lord. He was quick and keen to discern sin. He was swift and severe to punish sin. But he was watchful for signs of gracious influence effected by the punishment, and ready at once to restore and forgive the penitent. He never "breaks the bruised reed or quenches the smoking flax." Man"s punishments are always in danger of running to excess. Man cannot judge motives or read hearts, and so he too often fails to recognize soon enough when discipline has accomplished its work. Explain the evil influence exerted by unwillingness to forgive members of a family or of a Church; and show that a most mischievous conception of God himself, and wrong relations with him, would follow if we were not quite sure that he is "ready to forgive.

III BY MAKING A CHURCH INDIFFERENT TO THE MORALITY OF ITS MEMBERS. Laxity, carelessness about purity of life, uprightness of relations, and consistency of conduct, often do creep into Churches, and they are among the most grievous of "Satan"s devices." Illustrate from the evil work done by Carnal Security, in the town of Mansoul, as described in John Bunyan"s "Holy War." The evil influence is felt, not only by the erring brethren, who come under no kind of correction, but are left to go on in sin, until "sin, when it is finished, bringeth forth death;" but also by the Church, which is defiled before God by the taint on its good name, and which fails to be duly sensitive to the Divine honour. Illustrate by the lesson that was taught in the failure of Israel at the siege of Ai, when the "accursed thing" was in their comp.

IV BY PERSUADING A CHURCH TO MAKE ITS FORGIVENESS A FORMALITY, NOT A FULL RESTORATION. Too often tills grave mistake is made: the offender is formally restored to membership, but he is not really taken back into the love and trust of the brethren, and he receives no signs of restored confidence and no help back to goodness. He is a blighted man, and it seems to him that his slip or fall can never really be forgotten, never really be wiped out, and therefore he must hang down his head among the brethren to his dying day. The Church"s forgiveness and restoration must be like God"s, a help to the erring one towards realizing the glorious completeness of God"s forgivings, forgettings, and restorings. For he casts our sins behind his back, and into the depths of the sea. "As the punishment of man is representative of the punishment and wrath of God, so the absolution of man is representative of the forgiveness of God." Impress, in conclusion, the extreme painfulness of the possibility that, in regard to her discipline, the Christian Church may be out-manoeuvred by Satan, and come really to do his work. R.T.

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

Lest Satan - To whom he had been delivered, and who sought to destroy not only his flesh, but his soul also. Get an advantage over us - For the loss of one soul is a common loss.

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

that no advantage may be gained over us by Satan: for we are not ignorant of his devices . [There is a close correlation between verse 10 and 1Co_5:3 . There Paul identified himself with the church, and, though absent, anticipated its action and acted with it. Here he ratifies beforehand the action which he bids it take. There he acted in the name of the Lord and here he does it in the presence of Christ. He forgives the sinner for the sake of the church, that he may not be lost to the church. When a church, through carelessness in exercising mercy and forgiveness, loses a member, it is permitting Satan to overreach it. Paul was too well versed in Satan's methods to be thus outwitted by that adversary.]

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.

11. Lest Satan should get an advantage of us. Satan would gladly have kept the sinful man in the church; since he has repented, Satan would gladly have the church keep him out.

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.

11. ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ. That we be not overreached by Satan. Comp. 2Co 7:2, 2Co 12:17-18; 1Th 4:6. Here only is the verb used in the passive. The ‘we’ unites the interests of the Corinthians with his own. The evil one, whose personality is clearly marked, would defraud the Church, if he caused it to lose one of its members. Comp. 1Pe 5:8. Chrysostom explains the πλεονεξία somewhat strangely. That Satan should defeat us by means of our sins is natural enough: but that he should defeat us by means of our penitence is grasping at more than can be allowed to him. That Satan is mentioned here as well as in 1Co 5:5 is no more evidence than the use of ὁ τοιοῦτος in both places that the offender in each case is the same. In every sinful act there must be ὁ τοιοῦτος and the work of Satan. Satan is mentioned very differently in the two passages.

οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Comp. τὰς μεθοδείας τοῦ διαβόλου (Eph 6:11). Νόημα is almost peculiar to this Epistle; 2Co 3:14, 2Co 4:4, 2Co 10:5, 2Co 11:3; Php 4:7. It is not found in the O.T. and is rare in the Apocrypha. Note the paronomasia in νοήματα ἀγνοοῦμεν, and comp. 2Co 1:13, 2Co 3:2, 2Co 4:8; 2Co 4:15, 2Co 6:10, 2Co 7:10, 2Co 10:5-6; 2Co 10:12.

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.

11. ἵνα μὴ …] follows out the διʼ ὑμᾶς—to prevent Satan getting any advantage over us (the Church generally: or better, us Apostles), in robbing us of some of our people,—viz. in causing the penitent offender to despair and fall away from the faith. Chrys. remarks: πλεονεξίαν εἰκότως ἐκάλεσεν, ὅταν καὶ διὰ τῶν ἡμετέρων κρατῇ. τὸ γὰρ διʼ ἁμαρτίας λαμβάνειν, ἴδιον αὐτῷ ἐστι· τὸ μέντοι διὰ μετανοίας, οὐκέτι· ἡμέτερον γάρ, οὐκ ἐκείνου, τὸ ὅπλον. p. 462. The word has yet another propriety: the offender was to be delivered over τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός—care must be taken lest we πλεονεκτηθῶμεν ὑπὸ τοῦ ς., and his soul perish likewise.

οὐ γὰρ …] αὐτοῦ before τὰ νοήμ. for emphasis:—such devices, as coming from him, are special matters of observation and caution to every Christian minister; much more to him who had the care of all the churches. See 1Pe 5:8.

The personality and agency of the Adversary can hardly be recognized in plainer terms than in both these passages.

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

11. ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τ. Σατ. ‘To prevent our being overreached by Satan.’ The man is penitent and is freeing himself from Satan; what a grievous error to aid Satan in getting control over him again! Chrys. remarks that the Apostle is quite right in speaking of the πλεονεξία of Satan, of his getting more than his due. That Satan should take man by sin is proper to him, but that he should do so through man’s repentance is too much, for repentance is our weapon, not his. Vulg. has at non circumveniamur a Satana, * which is not so good as ne fraudemur (Tert.), but better than ne possideamur (Aug. Ambrst.). The verse explains the διʼ ὑμᾶς. It was to the Corinthians’ advantage and the Apostle’s as well (his including himself in this gain is a delicate touch) that Satan should not be allowed to gain through a Christian’s penitence: debemus cavere ne remedium nostrum fiat ejus triumphus (Ambrose). Nowhere else in Bibl. Grk. is the passive of πλεονεκτεῖν found. In LXX the verb is rare; in N.T. both πλεονεκτεῖν and πλεονέκτης are peculiar to Paul. The ‘us’ or ‘we’ means the Church as a whole, not the Apostle.

οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. This is probably an intentional play upon words, but it can hardly be imitated in English; ‘for we are not unwitting of his wiles’: non ignoramus astutias ejus. This is the rendering of Pseudo-Cypr. (De sing. cler. 19) and of Ambrst. Sedulius has versutias; Tert, injectiones. Vulg. is very capricious in its translation of νοήματα, a word which in N.T. is almost peculiar to 2 Cor., in which it always has a bad sense. Here it has cogitationes, in 3:14 (with Cypr. Test. 1. 4) and in 11:3 it has sensus, in 4:4 mentes, in 10:5 intellectum (sing.), and in Php 4:7 intelligentias. Chrys. gives a variety of expressions to represent τὰ νοήματα, all of them pointing to the wiliness of the evil one; τὸ δολερόν, τὸ κακομήχανον, τὸ ποικίλον, τὸ ἐπὶ προσχήματι εὐλαβείας ἐπηρεαστικόν: and this thought is freq. in Paul (4:4, 11:14; 1Co 7:5; 2Th 2:9). See on 3:14.

Of the Scriptural designations of the evil one, four are found in this Epistle; ‘Satan’ (here, 11:14, 12:7), ‘the serpent’ (11:3), ‘Beliar’ (6:15), ‘the god of this age’ (4:4). Elsewhere St Paul calls Satan ‘the tempter’ (1Th 3:5), ‘the devil’ (Eph 4:6, etc.), ‘the evil one’ (Eph 6:16), ‘the prince of the power of the air’ (Eph 2:2). It is not necessary to dwell on the obvious fact that here and elsewhere he regards the evil power which opposes God and the well-being of man as a personal agent. Excepting 12:7, Σατανᾶς always has the article in the Pauline Epp. So also most frequently in the rest of the N.T. But, whether with or without the article, Σατανᾶς in N.T. is always a proper name which designates the great Adversary of God and man.

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

Lest Satan should get an advantage of us [ινα μη πλεονεκτηθωμεν υπο του σατανα] . Lit., in order that we be not made gain of, or overreached, by Satan. Rev., that no advantage may be gained over us. The verb, from pleon more, and ecw to have, appears in the noun pleonexia greed of gain, covetousness. See on Rom 1:29.

Are ignorant - devices [αγνοουμεν - νοηματα] . A paronomasia (see on Rom 1:29 - 31). As nearly as possible, "not know his knowing plots."

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