2 Corinthians 2:3

2:3-4 After his painful visit (2:1), Paul then wrote a letter with great anguish . . . and many tears that was intended for the Corinthians’ good. That letter (see also 7:8-10) has evidently been lost. But it was effective in bringing about the needed repentance and change.

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

2Co 2:3. Καὶ ἔγραψα, and I wrote) He shows that he had this intention at the time, when he sent his first epistle, in which he had promised a visit, an intention which he explains at 2Co 2:1.—ἀφʼ ὧν, from whom) as from sons.—ὅτι, that) The joy of Paul itself is desirable not for his own sake, but for the sake of the Corinthians.

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

2Co_2:3 appends what Paul had done in consequence of the state of things mentioned in 2Co_2:1 f.: And I have written (not reserved till I could communicate orally) this very thing, i.e. exactly what I have written, in order not, when I shall have come, to have affliction, et.

ἔγραψα] placed first with emphasis, corresponds to the following ἐλθών, and does not at all refer to the present Epistle (Chrysostom and his followers, Grotius, and others, including Olshausen), against which opinion 2Co_2:4; 2Co_2:9 are decisive, but to out first Epistle, the contents of which in reference to this point are rendered present by τοῦτο αὐτό; as indeed οὗτος is used often of what is well known, which is pointed to as if it were lying before one (Kühner, II. p. 325). That Paul is thinking of the passages of censure and rebuke in the first Epistle (especially of chap. 5[139]), results from the context, and suffices for its explanation, so that the reference to a lost letter sent along with Titus (Bleek, Neander, Ewald, Klöpper; see Introd. § 1) is not required. With Theodoret, Erasmus, Morus, Flatt, Rückert, Hofmann,[140] to take τοῦτο αὐτό as in 2Pe_1:5, for this very reason, cannot in itself be objected to (Bernhardy, p. 130; Kühner, § 549, A. 2; Ast, ad Plat. Leg. p. 214; and see on Gal_2:10 and on Php_1:6); but here, where Paul has just written in 2Co_2:1 τοῦτο as the accusative of the object, and afterwards in 2Co_2:9 expresses the sense for this reason by εἰς τοῦτο, there is no ground for it in the contex.

ἽΝΑ ΜῊ Κ.Τ.Λ.] Since his arrival was at that time still impending, and Paul consequently denotes by ἽΝΑ … ἜΧΩ a purpose still continuing in the present, the subjunctive ἜΧΩ (or ΣΧῶ, as Lachmann, Rückert, and Tischendorf read, following A B א*, Chrysostom, Theophylact, Oecumenius) after the preterite ἜΓΡΑΨΑ is quite accurate (Matthiae, p. 1180); and Rückert is wrong when he takes ἘΛΘΏΝ hypothetically (if I had come), and refers σχῶ to the past. In that case, Paul could not but have used the optative.

ἀφʼ ὧν] ἀπὸ τούτων, ἀφʼ ὧν. See Bornem. Schol. in Luc. p. 2.

ἈΠΌ, on the part of. Χαίρειν does not elsewhere occur with ἀπό, but εὐφραίνεσθαι is similarly joined with ἀπό, Xen. Hier. iv. 6; Jdt_12:20.

ἜΔΕΙ] The imperfect indicates what properly (in the nature of the relation) ought to be, but what, in the case contemplated of the λύπην ἔχω, is not. See Matthiae, p. 1138 f.

ΠΕΠΟΙΘῺς Κ.Τ.Λ.] subjective reason assigned for the specified purpose of the ἜΓΡΑΨΑ: since I cherish the confidence towards you all, etc. Paul therefore says that, in order that he might find no affliction when present among them, he has communicated the matter by letter, because he is convinced that they would find their own joy in his joy (which, in the present instance, could not but be produced by the doing away of the existing evils according to the instructions of his letter).

ἐπί] of the direction of the confidence towards the readers. Comp. 2Th_3:4; Mat_27:43; Psa_124:1. In classical authors usually with the dative, as 2Co_1:9.

ΠΆΝΤΑς ὙΜᾶς] This, in spite of the anti-Pauline part of the church, is the language of the love which ΠΆΝΤΑ ΠΙΣΤΕΎΕΙ, ΠΆΝΤΑ ἘΛΠΊΖΕΙ, 1Co_13:7. Quodsi Pauli opinioni judicioque non respondeant Corinthii, indigne eum frustrantur, Calvin.

[139] Not merely 1Co_4:21, wherein the μὴ ἐν λύπῃ ἑλθεῖν is held to be contained (Calovius, Osiander). 1Co_4:21 was only a casual threat.

[140] Hofmann, in accordance with his interpretation of τοῦτο αὐτό, for this very reason, which serves to point to the following ἵνα μὴ κ.τ.λ., thus defines the relation of vv. 1 and 3 : This is what I resolved for myself, that I would not again come to you in sorrow of heart. And this is the very reason why I wrote to you: I did not wish to have sorrow of heart on my arrival, etc. This is what Paul by the composition of his Epistle had wished to obtain for his sojourn, when he should come.

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 2:3 . καὶ ἔγραψα τοῦτο αὐτὸ : and I wrote this very thing; i.e. , I communicated my change of plan (1Co 16:5 ff.). So ἔκρινα τοῦτο in 2Co 2:1 . (The translation “just for this reason,” taking τοῦτο αὐτό adverbially, is also admissible; cf. 2Pe 1:5 ). ἵνα μὴ ἐλθὼν λύπην κ . τ . λ .: lest when I came I should have sorrow from them from whom I ought to rejoice . ἀφʼ ὧν is for ἀπ ἐκείνων ἀφʼ ὧν ; cf. 1Pe 2:12 ; 1Pe 3:16 . πεποιθὼς ἐπὶ πάντας ὑμᾶς κ . τ . λ .: having confidence in you all, that my joy is the joy of you all; i.e. , having confidence in the perfect sympathy between himself and his correspondents. He could only be made glad if they were made glad; and so to visit them for the purpose of rebuking them would be as painful to him as to them. Observe the repeated πάντας … πάντων : despite the factions in Corinth (1Co 3:4 ) he must think of them all as his friends ( cf. 2Co 13:13 ).

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

3. Omit ὑμῖν after ἔγραψα (א1ABC1OP).

3. ἔγραψα τοῦτο αὐτό. I wrote this very thing: see critical note. The interpretation is important; but there are several uncertainties. For τοῦτο αὐτό may mean ‘for this very reason’: see Bigg on 2Pe 1:5; Winer, p. 178; Blass § 49. But had S. Paul meant ‘for this very reason,’ he would perhaps have written εἰς αὐτὸ τοῦτο, as in Rom 9:17; Rom 13:6. Then what does ‘this very thing’ mean? It may refer back to the τοῦτο in 2Co 2:1, his decision not to come in sorrow a second time. Or it may refer to the severe rebukes which he had been obliged to send: and with this interpretation 2Co 2:4 is in harmony. In neither case can the reference be to 1 Corinthians. For (1) in 1Co 16:5-7 there is no hint that S. Paul ever had any other plan than the one there sketched; and (2) the language here used in 2Co 2:3-4 would be extravagant if applied to 1 Corinthians, which can scarcely be said to have been written ἐκ πολλῆς θλίψεως καὶ συνοχῆς καρδίας … διὰ πολλῶν δακρύων.

There is yet another possibility: ἔγραψα may be epistolary aorist, and may refer to the present letter. We have ἔπεμψα thus used (Act 23:30; Php 2:28; Phm 1:11; and 2Co 8:18; 2Co 9:3). But in the N.T. there is no clear instance of ἔγραψα as an epistolary aorist. In the N.T. ἔγραψα refers either to former letter (1Co 5:9; 2Co 7:12; 3Jn 1:9); or to a whole letter just finished (Rom 15:15; Gal 6:11; Phm 1:19; Phm 1:21; 1Pe 5:12), perhaps marking the point at which the Apostle took the pen from the scribe and wrote himself; or to a passage in the letter just written (1Co 9:15; 1Jn 2:21; 1Jn 2:26). But some of these, with 1Co 5:11, may be epistolary aorists. Here (2Co 2:3-4; 2Co 2:9) the reference almost certainly is to a former letter; and, as this cannot be 1 Corinthians, we are once more (see on 2Co 1:23) directed to the hypothesis of a second lost letter, between 1 and 2 Corinthians, the first lost letter being that of 1Co 5:9. This hypothesis may be held apart from the hypothesis that 10–13 is part of the second lost letter. But we seem to have here, as in 2Co 1:23, confirmation of the theory that 10–13 is part of this lost letter. In 2Co 13:10 he says ταῦτα ἀπὼν γράφω, ἴνα παρὼν μὴ ἀποτόμως χρήσωμαι. Here he says ἔγραψα τοῦτο αὐτὸ ἴνα μὴ ἐλθὼν λίπην σχῶ. This looks like a direct reference to 2Co 13:10. There he says γράφω. In referring to this in a subsequent letter he naturally writes ἔγραψα. In the painful letter he speaks of ‘dealing sharply.’ In this conciliatory letter he speaks of ‘having sorrow.’ All this is consistent. Comp. the correspondence between 2Co 2:9 and 2Co 10:6. Scripsi, for the usual scribebam, is sometimes epistolary.

ἀφʼ ὦν ἔδει με χαίρειν. From them from whom I ought to rejoice; from whose hands, as being his children (2Co 12:14; 1Co 4:14-15), he ought to receive joy. Comp. ‘wisdom is justified at the hands of (ἀπό) all her children’ (Luk 7:35). The imperfect ἔδει warrants the rendering, I ought to have been rejoicing; it implies what should have been the case at that time.

πεποιθὼς ἐπὶ πάντας ὑμᾶς. Because I reposed trust on you all (2Th 3:4; Mat 27:43). The dative (2Co 1:9) is more common. In this affectionate outburst he does not care to remember that there may be some who have not yet been won over: he believes all things and hopes all things (1Co 13:7).

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.

For I trusted that you would take that out of the way forewith, which you knew I was discontented with, considering how you are persuaded that my joy is your joy.

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

I wrote this same unto you--namely, that I would not come to you then (Co2 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare Co1 16:7; compare Co1 4:19, Co1 4:21; Co1 5:2-7, Co1 5:13).

sorrow from them of whom I ought to rejoice--that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.

having confidence . . . that my joy is the joy of you all--trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [ALFORD]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, Co1 13:7), will make his joy (Co2 2:2) their joy.

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 3. And I wrote this same unto you] This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. 1Co 5:1-13.

My joy is the joy of you all.] I know that ye wish my comfort as much as I wish yours.

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

3. I had written to you. As he had said a little before, that he delayed coming to them, in order that he might not come a second time in sorrow and with severity, (2 Corinthians 2:1,) so now also he lets them know, that he came the first time in sadness by an Epistle, that they might not have occasion to feel this severity when he was present with them. Hence they have no ground to complain of that former sadness, in which he was desirous to consult their welfare. He goes even a step farther, by stating that, when writing, he did not wish to occasion them grief, or to give any expression of displeasure, but, on the contrary, to give proof of his attachment and affection towards them. In this way, if there was any degree of keenness in the Epistle, he does not merely soften it, but even shows amiableness and suavity. When, however, he confesses afterwards, what he here denies, he appears to contradict himself. I answer, that there is no inconsistency, for he does not come afterwards to confess, that it was his ultimate object to grieve the Corinthians, but that this was the means, by which he endeavored to conduct them to true joy. Previously, however, to his stating this, he speaks here simply as to his design. He passes over in silence, or delays mentioning for a little the means, which were not so agreeable.

Having confidence This confidence he exercises towards the Corinthians, that they may thus in their turn be persuaded of his friendly disposition. For he that hates, is envious; but where joy is felt in common, there must in that case be perfect love. If, however, the Corinthians are not in accordance with Paul’s opinion and judgment as to them, they shamefully disappoint him.

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.

(3) And I wrote this same unto you.—Here, again, we have to read between the lines. The pronoun, which does not refer to anything that has been actually said, shows with what definiteness certain passages in his first letter were stamped upon his memory. The question might be asked, “Why had he written so sharply?” And he makes answer to himself that the result had been what he had intended: that his motive in so writing as to give pain had been to avoid giving and receiving pain when he came in person. He wanted his visit to be one of unmixed joy for himself, and if so, it could not fail, looking to their mutual sympathy, to give his disciples joy also.

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

3. And I wrote this same unto you] Either (1) the announcement in 1Co_16:7 of the Apostle’s change of purpose, or (2) the rebukes in the former Epistle that grieved them, especially the passage in ch. 5 of that Epistle which (cf. also 2Co_2:2; 2Co_2:5-8 of this chapter) refers to a single person. The former agrees best with the context. In 2Pe_1:5, however, (3) the words here translated ‘this same’ are translated ‘beside this.’

I should have sorrow from them of whom I ought to rejoice] St Paul hoped by his letter to produce such an effect that those who were blamed in it would abandon their sin. He ought to rejoice in such persons, for his rejoicing is to see them ‘walk worthy of the vocation wherewith they were called’ (Eph_4:1; cf. 1Th_3:8); and this, by virtue of their union with Christ, they might do if they would. Had he come, instead of writing, they must have caused him sorrow and not joy by the inconsistency of their Christian walk. Cf. ch. 2Co_12:21.

having confidence in you all, that my joy is the joy of you all] Cf. ch. 2Co_7:16. The Apostle still keeps in view that on which he had lately insisted, the identity of his feelings, hopes, aspirations with those of the Corinthians in virtue of their common life in Christ (see note on 1Co_1:9). His joy and theirs is to see the members of the Corinthian community entirely led by the Spirit of Christ (Rom_8:14) and producing the fruit of the Spirit (Gal_5:22) in all their actions. See Joh_15:11.

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

And I wrote this same unto you,.... Not what he had written in the preceding verse, or in Co2 1:23, where he says, that his not coming to them as yet was to spare them; but what he had written to them in his former epistle, concerning the excommunication of the incestuous man, which had so much grieved both him and them; and this the apostle chose rather to order by writing, than in person; hoping to hear of their repentance and amendment, before he came among them:

lest, says he,

when I came, or should come,

I should have sorrow from them of whom I ought to rejoice; some copies and the Complutensian edition read, "sorrow upon sorrow"; and so does the Vulgate Latin version, which seems to be transcribed from Phi 2:27, that is, he took this method of sending a reproving letter, in order to bring them to a sense and acknowledgment of sin; lest should he come in person, some would have been a grief and trouble to him, having fallen into sin not repented of; who ought to have been matter of rejoicing to him, as being the seals of his apostleship, and his work in the Lord: and this step he was the more encouraged to take, through the confidence he had of them,

having confidence in you all; being fully persuaded of their affection for him, and opinion of him:

that my joy is the joy of you all; that their joy and grief were mutual and common; that what he rejoiced in, they did likewise; and what was displeasing to him was displeasing to them; and therefore upon the first hint given, he took care to remove the occasion of such displeasure, that their mutual comfort might take place; assuring them, and of which they might be assured, that it was no joy to him to grieve them; he could have none when theirs was gone; his ultimate view in writing to them in the manner he had, was not to grieve, but to bring them to repentance and reformation, which issued in the mutual joy of him and them.

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

3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

Ver. 3. Of whom I ought to rejoice] Nothing sticks a man more than the unkindness of a friend, than expectation of love dashed and disappointed. All evils, as elements, are most troublesome, when out of their proper place, as impiety in professors; injustice in judges; unkindness or untowardness in a people toward their pastor, &c.

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

And I wrote this same unto you - The words “this same” (τοῦτο αὐτὸ (touto auto) refer to what he had written to them in the former Epistle, particularly to what he had written in regard to the incestuous person, requiring them to excommunicate him. Probably the expression also includes the commands in his former Epistle to reform their conduct in general, and to put away the abuses and evil practices which prevailed in the church there.

Lest when I came ... - Lest I should be obliged if I came personally to exercise the severity of discipline, and thus to diffuse sorrow throughout the entire church.

I should have sorrow from them of whom I ought to rejoice - Lest I should have grief in the church. Lest the conduct of the church, and the abuses which prevail in it should give me sorrow. I should be grieved with the existence of these evils; and I should be obliged to resort to measures which would be painful to me, and to the whole church. Paul sought to avoid this by persuading them before he came to exercise the discipline themselves, and to put away the evil practices which prevailed among them.

Having confidence in you all - Having confidence that this is your general character, that whatever adds to my joy, or promotes my happiness, would give joy to you all. Paul had enemies in Corinth; he knew that there were some there whose minds were alienated from him, and who were endeavoring to do him injury. Yet he did not doubt that it was the general character of the church that they wished him well, and would desire to make him happy; that what would tend to promote his happiness would also promote theirs; and therefore, that they would be willing to do anything that would make his visit agreeable to him when he came among them. He was, therefore, persuaded that if he wrote them an affectionate letter, they would listen to his injunctions, that thus all that was painful might be avoided when he came among them.

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

This hath been the cause of my writing this Second Epistle to you, before I myself came in person, that you might have a time more fully and perfectly to reform such things as are amiss amongst you, and I have formerly given you notice of; lest when I come, instead of rejoicing in you, as I ought to do, or having any just occasion so to do, I might meet with what would give me nothing but trouble and sadness; which would not only be grievous to me, but would be contrary to your duty, for

I ought to rejoice in you, and you ought so to behave yourselves, that I may have cause to rejoice in you. And I have confidence in the most of you, or in all you who are sincere, that you would all be glad to see me glad and cheerful, rejoicing in my society with you.

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

3. Wrote this same—This very series of rebukes and corrections, in my first epistle. He preferred to do it entire by letter, that the sorrow might be over and past when he came to make his visits; having confidence in them all, that the joy of the union of their apostle with a purified Church would be the joy of all.

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

And I wrote this same unto you. And I wrote. He meets the tacit objection. If you shrink from causing us pain, why then did you write to us in terms so severe? The "I wrote" may be what is called the epistolary aorist, and will then be equivalent to our "I write:" "What I write to you now has the very object of sparing you a painful visit." If the aorist has its more ordinary sense, it refers to the First, and not to the present Epistle; and this seems the better view, for the "I wrote" in ver. 9 certainly refers to the First Epistle. This same thing; namely, exactly what I have written (whether in this or in the former Epistle). The words, "this very thing," may also, in the original, menu "for this very reason," as in 2Pe_1:5, and like the eijv touto in ver. 9. Unto you. These words should be omitted, with a, A, B, C. When I came. The emphasis lies in these words. He preferred that his letter, rather than his personal visit, should cause pain. In you all. It is true that in the Corinthian Church St. Paul had bitter and unscrupulous opponents, but he will not believe even that they desired his personal unhappiness. At any rate, if there were any such, he will net believe that they exist, since "love believeth all things, hopeth all things". (1Co_13:7)

HOMILIES BY J.R. THOMSON Vers. 3, 4.

Sympathy in grief and joy.

How far from a formal or mechanical ministry was that of the apostle! He entered into the circumstances and the feelings of those for whom he had laboured. Nothing which affected their interests was indifferent to him. Some in his position would have said, "We have done our duty; it is no affair of ours how they act; why should we trouble ourselves regarding them?" Not so St. Paul. When the Corinthians acted unworthily, his sensitive heart was distressed; when they repented, that heart bounded with joy. This was not altogether the effect of natural temperament; it was the fruit of true fellowship of spirit with his Lord.

I THE SPIRIT OF SYMPATHY IS THE SPIRIT OF CHRIST AND OF CHRISTIANITY. In the earthly life of our Saviour we behold evidences of this spirit. He rejoiced in men"s joys; he wept by the grave of his friend; he sighed and groaned when he met with instances of unspirituality and unbelief. It was pity which brought him first to earth and then to the cross of Calvary. Similarly with the precepts of the New Testament. The lesson is often virtually repeated, "Rejoice with those who do rejoice, and weep with those who weep.

II THE SPIRIT OF SYMPATHY IS SOMETIMES THE OCCASION OF SORROW.

1. The spectacle of a professing Christian falling into sin awakenscommiseration and distress in the mind of every true follower of Christ.

2. The spectacle of a Christian conniving at sin, or regarding it withcomparative unconcern, is painful in the extreme to one solicitous for Christian purity.

3. Sorrow, from whatever cause, awakens sorrow in a mind sensitive aswas that of Paul.

III THE SPIRIT OF SYMPATHY IS SOMETIMES THE OCCASION OF JOY. Even amidst personal difficulties and opposition encountered in his ministry Paul was not indifferent to the joys of his converts. And when those whose conduct had pained him came to a better mind and afforded him satisfaction, he rejoiced with them in their happiness. If there is joy in the presence of the angels of God over one sinner that repenteth, surely he most resembles the Father of spirits and his immediate attendants whose heart is lifted up with exhilaration and delight by anything that manifests the growth and victory of the Divine kingdom upon earth. T.

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

And I wrote thus to you - I wrote to you before in this determination, not to come to you in grief.

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

As if the apostle had said, I gave you a sharp reproof in my former epistle, but it was in much love, and upon a good design; namely, to procure such a reformation of life and manners among you, as might prevent my sorrow when I came unto you; for as your grief is my grief, so my joy is the joy of you all. As the ministers of Christ and their beloved people are one; they rejoice together, and mourn together; their griefs and sorrows are mutual, and their joys and comforts are reciprocal.

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

And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all .

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.

3. I wrote this same. What he had written in 1 Cor. 16:5 concerning the delay of his coming. He delayed, having confidence that they would reform, so that all could rejoice together.

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

I wrote as I did

This refers to another letter that Paul had written to the Corinthian Christians that no longer exists. AT: "I wrote as I did in my previous letter" (See: Assumed Knowledge and Implicit Information)

I might not be hurt by those who should have made me rejoice

Paul is speaking about the behavior of certain Corinthian believers who caused him emotional pain. This can be stated in active form. AT: "those who should have made me rejoice might not hurt me" (See: Active or Passive)

my joy is the same joy you all have

"what gives me joy is what gives you joy, too"

from great affliction

Here the word "affliction" refers to emotional pain.

with anguish of heart

Here the word "heart" refers to the location of the emotions. AT: "with extreme sorrow" (See: Metonymy)

with many tears

"with much crying"

translationWords

joy

confidence

joy

afflicted

heart

love

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

3.] ἔγραψα τοῦτο αὐτό, I put in writing this same thing, viz. the τοῦτο which I ἔκρινα, ver. 1: the announcement of my change of purpose in 1Co 16:7, which had occasioned the charge of fickleness against him. The theories of Commentators have given rise to various interpretations of τοῦτο αὐτό: Chrys. understands, ch. 12:21 of this same Epistle:—Beza, Meyer, al., my blame of you in the first Epistle:—so Estius, especially 1Co 4:19, 1Co 4:21:—Bleek supposes a lost Epistle to be referred to: De Wette wavers, but is disposed with Erasm., Rückert, al., to render αὐτὸ τοῦτο ‘on this account,’ as Plato, Protag. p. 310, ἀλλʼ αὐτὰ ταῦτα καὶ νῦν ἥκω: but Meyer rejoins, that this idiom is foreign to the style of Paul. I imagine that two meanings are open to us: (1) as above, the announcement which caused the charge of fickleness: (2) the reproaches in the 1st Epistle which grieved them. Of these, specious as is the latter on account of the following context, I prefer the former because of the τοῦτο in ver. 1.

ἀφʼ ὧν, ellipt. for ἀπὸ τούτων, ἀφʼ ὧν, see reff.

πεποιθὼς.…] having trust in (reposing trust on) you all, that my joy is (the pres. expressing the purport of the trust when felt) that of all of you: i.e. trusting that you too would feel that there was sufficient reason for the postponement, if it interfered with cur mutual joy. Meyer well observes, that πάντας ὑμᾶς, in spite of the existence of an anti-pauline faction in the Corinthian church, is a true example of the love which πάντα πιστεύει, πάντα ἐλπίζει, 1Co 13:7.

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

3. ἕγραψα τοῦτο αὐτό. This may be accepted as the right reading (see below), but its meaning is not certain, for both ἔγραψα and τοῦτο αὐτό may be understood in more ways than one.

Is ἔγραψα a simple aorist referring to a previous letter? Or is it an epistolary aorist referring to the present letter? In other words, ought it to be translated ‘I wrote’ or ‘I am writing’? It is not quite certain that there is anywhere in N.T. an instance of ἔγραψα as an epistolary aorist meaning ‘I am writing,’ although there are several cases which may be such. It is not such in 7:12, or 1Co 5:9, or 3Jn 1:9: in all three cases ἔγραψα refers to a previous letter. It may be an epistolary aorist in 1Co 9:15 (see note there), but more probably it refers to an earlier part of the letter (see on 1Jn 2:21, 1Jn 2:26); and this is clearly the meaning of προέγραψα in Eph 3:3. See Lightfoot on Gal 6:11, where ἔγραψα may mark the place where St Paul ceased to dictate and began to write himself; also on Phm 1:19, where ἔγραψα seems to show that he wrote the whole letter with his own hand. Ἐγράψαμεν near the opening of the Martyrdom of Polycarp is a clear instance, and there are instances in papyri. There is no doubt that ἔπεμψα is used in the sense of ‘I am sending’ in 8:18, 9:3; Php 2:28; Phm 1:12; and there is an interesting example in the papyrus letter quoted above (introd. to 1:3) from Apion to his father; ἔπεμψά σοι τὸ εἰκόνιν μου διὰ Εὐκτήμονος, “I am sending you by Euctemon the little portrait of me.”* Other examples might be quoted.

What is stated here and what is stated in 7:8-12 show that ἔγραψα does not mean ‘I am writing,’ in reference to this part of 2 Cor.; it means ‘I wrote,’ in reference to some earlier letter. Like ἔκρινα in v. 1, ἔγραψα refers to what took place in the past; and it is possible that both aorists refer to the same period in the past. In that case the meaning would be that, when he decided not to come to Corinth. he sent a letter instead of coming. That is thoroughly intelligible and natural, and we may regard as certain that ἔγραψα does not refers to 2 Cor. 1-9. It is equally certain that it does not refer to 1 Cor. The language of vv. 3, 4 and of 7:8-12 has to be explained in an unnatural manner, or indeed has to be explained away (see below), in order to make it fit 1 Cor.

The meaning of τοῦτο αὐτό may be ‘for this very reason.’ That rendering is linguistically possible; see on 2Pe 1:5; Winer, p. 178; Blass, § 49. But elsewhere (v. 5; Rom 9:17, Rom 9:13:6.; Col 4:8) St Paul writes εἰς αὐτὸ τοῦτο to express this; and in v. 9; 1Th 3:3; 1Ti 4:10 we have εἰς τοῦτο with a similar meaning. Nowhere else does St Paul use τοῦτο αὐτό or αὐτὸ τοῦτο, without εἰς, in the sense of ‘for this reason,’ and the probability is that it is not used in that sense here. ‘This very thing’ is the simpler and more probable rendering; and what precedes shows what ‘this very thing’ was,—viz. that to spare them he had given up the idea of coming, because he did not wish to pay a (second) painful visit, and was dealing with them by letter instead of coming. It is quite possible that in these verses he is quoting his earlier letter, just as in 1 Cor. he sometimes quotes the Corinthians’ letter; but we cannot detect the quotations with any certainty. We may, however, feel sure that there was not only a letter from St Paul to Corinth before 1 Cor. (see on 1Co 5:9), but also a letter between 1 Cor. and 2 Cor.†

That 2 Cor. 10-13 is part of the latter letter is a theory which here finds further confirmation (see on 1:23). In 13:10 he says, ‘For this cause when absent I write these things, that when present I may not deal sharply.’ Here, with apparent reference to those very words, he says, ‘I wrote this very thing that I might not by coming have sorrow.’ It is natural that what he called ‘dealing sharply’ when they were in revolt, he should call ‘having sorrow’ now that they have submitted.

ἵνα μὴ ἐλθὼν λύπην σχῶ. ‘In order that I might not by coming have sorrow.’ He does not say ἵνα ἐλθὼν μὴ λ. σχῶ, ‘that when I came I might not have sorrow.’ AV and RV. rather imply the latter reading.

ἀφʼ ὦν ἔδει με χαίρειν. ‘From the hands of those from whom I ought to have been rejoicing,’ if he had come. They were his spiritual children who ought to be making him happy by following his wishes and example (see on 1Co 4:16).

πεποιθὼς ἐπὶ πάντας ὑμᾶς. ‘Because I had reposed trust on you all.’ Even when they were rebels he was confident that there was real sympathy with him, and that they would wish to please him. Confidens vos omnes intelligere, quia tunc verum gaudium habitis, si ego gaudeo (Pseudo-Primasius). In the fulness of his heart he expresses what he hopes rather than what he knows; μέγα τι οἰκονομῶν (Chrys.). For the construction cf. οἱ πεποιθότες ἐπὶ Κύριον (Psa 125:1); also 2Th 3:4. Contrast 1:9, 10:7; Phm 1:21, where we have the more classical dative.

ἔγραψα without ὑμῖν (א A B C O P 17, Am. Copt., Ambst.): other authorities insert. C O, Chrys. have αὐτὸ τοῦτο: A, Copt. Arm. omit αὐτό: other authorities have τοῦτο αὐτό, which D E F G, Latt. Goth., Aeth. place before ἔγραψα D F, Latt. insert ἐπὶ λύπην after λύπην. σχῶ (א* A B O P, Chrys.) rather than ἔχω (א3 C D E F G K L); cf. 1:15; Rom 1:13; Php 2:27.

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