2 Corinthians 2:9

2Co 2:9. Καὶ ἔγραψα) not only I write, but I also did write.—τὴν δοκιμὴν, the proof) whether you are genuine, loving, obedient sons.[12]—εἰς πάντα, in all things) in reproof [2Co 2:6], and in love.

[12] See Tit 1:4.

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

2Co_2:9. 2Co_2:9-10 are not to be placed in a parenthesis, nor 2Co_2:9 alone (Flatt); but the discourse proceeds without interruption. 2Co_2:9, namely, begins to furnish grounds for the κυρῶσαι εἰς αὐτὸν ἀγάπην, and, first of all, from the aim of the former Epistle, which aim (in reference to the relation to the incestuous person in the case of most of them at least) was attained, so that now nothing on this point stood in the way of the κυρῶσαι κ.τ.λ. Correcta enim eorum segnitie nihil jam obstabat, quominus hominem prostratum et jacentem sua mansuetudine erigerent, Calvi.

εἰς τοῦτο] points to the following ἵνα κ.τ.λ., comp. 2Co_2:1. It is: for this end in order that, et.

καὶ ἔγραψα is not to be translated as if it stood: καὶ γὰρ εἰς τοῦτο ἔγραψα (Flatt, following the older commentators), but as, rightly, in the Vulgate: ideo enim et scripsi. The καί, however, cannot be intended to mark the agreement with the present admonition (Hofmann), because Paul does not quote what he had written; but it opposes the written to the oral communication (comp. 2Co_7:12), and rests on the conception: I have not confined myself merely to oral directions (through your returning delegates), butwhat should bind you all the more to observance

I have also written. This ἔγραψα, however, does not apply to the present Epistle (Chrysostom, Theodoret, Theophylact, Erasmus, Menochius, Wolf, Bengel, Heumann, Schulz, Morus, Olshausen, and others), but, as the whole context shows (comp. 2Co_2:3-4), to our first Epistle.[143]

τὴν δοκιμὴν ὑμ.] your tried quality (2Co_8:2, 2Co_9:13, 2Co_13:3; Rom_5:4; Php_2:22),i.e. here, according to the following epexegesis, εἰ εἰς πάντα ὑπήκ. ἐστε: your assured submissiveness to me. The aim here stated of the first Epistle was, among its several aims (comp. 2Co_2:3-4), the very one, which presented itself here from the point of view of the connectio.

εἰς πάντα] in reference to everything, in every respect, therefore also in regard to my punitive measure against the incestuous man. Comp. phrases such as εἰς πάντα πρῶτον εἶναι (Plato, Charm. p. 158 A), and the like; εἰς πάντα is here emphatic.

[143] On the supposition of a lost intermediate Epistle, this must have been the one meant; see Ewald. Comp. on ver. 3, 2Co_7:12.

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 2:9 . εἰς τοῦτο γὰρ κ . τ . λ .: for to this end also did I write, viz., that I might know the proof of you, whether ye were obedient in all things; i.e. , his object in writing the former letter (1 Cor. ) was not only the reformation of the offender, but the testing of the Corinthians’ acceptance of his apostolic authority ( cf. 2Co 7:12 ). For the constr. εἰς τοῦτο γάρ … ἵνα … cf. Rom 14:9 . It is hard to decide between the readings εἰ , “whether,” or ᾗ , “whereby” (see crit. note); but the general sense is the same in both cases. A comparison of this verse with 2Co 7:12 has led some critics to doubt whether chaps. 2 and 7 really refer at all to the offender of 1Co 5:1 ; for the expressed object of St. Paul’s communication was to prove the loyalty of the Corinthians to himself. And thus it is supposed that the individual in view is some bitter personal opponent of St. Paul (see Tertullian, de Pudic. xiii. f.). But 2Co 2:5-9 seem quite consecutive, and we find it more natural to interpret 2Co 2:5 in reference to 1Co 5:1 ff; 1Co 7:12 seems clearly to distinguish ὁ ἀδικηθείς from St. Paul himself (see Introd. , p. 15).

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

9. εἰς τοῦτο γὰρ καὶ ἔγραψα. ‘For it was just for this that I also wrote’; the ‘just’ marks the emphasis on εἰς τοῦτο, which looks forward to ἵνα γνῶ. As in v. 3, ἔγραψα refers to the letter between 1 Cor. and 2 Cor., of which 2 Cor. 10-13 is probably a part. The καί marks the agreement of this letter with that, not of this letter with what he had said, or of this passage with the earlier part of this letter. And we must not translate as if we had καὶ γὰρ εἰς τοῦτο.

τὴν δοκιμὴν ὑμῶν. The proof of you, i.e. he wished to have them tested; ut cognoscam probationem vestram (Tert.), which is better than ut cognoscam experimentum vestrum (Vulg.). In 2:9, 8:2, 13:3, Vulg. has experimentum for δοκιμή, as also in Php 2:22; but in 9:13 and Rom 5:4 it has probatio. AV has ‘experience,’ ‘experiment,” ‘trial,’ and ‘proof,’ but without following Vulg. in its changes.

εἰ εἰς πάντα ὑπήκοοί ἐστε. ‘Whether in all respects ye are obedient,’ ‘whether to every call of duty you lend your ear.’ They were not to be obedient just so far as the claims made on them pleased them. The ἐστέ. ‘ implies that the proof was satisfactory; they are obedient in all points; cf. ἐστε ἄζυμοι (1Co 5:7). Here, as in 7:12, St Paul seems to be interpreting his original intention in writing the letter by the light of the actual results of the letter.

The reading ἧ for εἰ may possibly be right; * it refers to δοκιμήν, ‘the proof whereby ye are, etc.’ This would strengthen the ἐστέ in indicating that they are found to be perfectly obedient. St Paul does not say, and perhaps does not mean, that they are obedient to himself: rather, they are obedient to the principles of the Gospel.

Once more we have considerable confirmation of the theory that 10-13. is part of the severe letter to which allusion is made by ἔγραψα here and in v. 3. In 10:6 he says, ‘Being in readiness to avenge all disobedience when your obedience shall be fulfilled’; here he says, ‘For it was just for this that I also wrote, that I might know the proof of you, whether you are obedient in all things.’ As in v. 3 and 1:23, he here writes in the past tense of the same thing as that of which in 10-13. he writes in the present tense. It is quite natural that in the previous letter written in severity, he should speak of ‘avenging disobedience,’ and that in this letter of reconciliation he should omit all allusion to such a possibility. That within the compass of a dozen verses we should have three close parallels between 1.-9. and 10.-13., and all of the same character, make a case of considerable strength. And we shall find other facts pointing in the same direction.

A B 17 have ᾗ, other authorities εἰ Cf. Heb 6:14, where εἰ μήν has been corrupted to ἧ μήν.

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

For--Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (Co2 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [PALEY, Horæ Paulinæ]. The interchange of feeling is marked (Co2 2:4), "I wrote . . . that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

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 9. For to this end also did I write] εγραψα, I have written this also, the advices and commands which I now give you, that I might know whether ye be obedient in all things.

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

9. For I had written to you also for this purpose. He anticipates an objection, that they might bring forward. “What then did you mean, when you were so very indignant, because we had not inflicted punishment upon him? From being so stern a judge, to become all at once a defender — is not this indicative of a man, that wavers between conflicting dispositions?” This idea might detract greatly from Paul’s authority; but he answers, that he has obtained what he asked, and that he was therefore satisfied, so that he must now give way to compassion. For, their carelessness having been corrected, there was nothing to hinder their lifting up the man by their clemency, when now prostrate and downcast.

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.

(9) For to this end also did I write . . .—The tense of the Greek verb, which may be what is known as the Epistolary aorist, used by the writer of the time at which he writes, would not be decisive as to what is referred to, and the words may mean: “I write to you thus to see whether you are as obedient now as you were before—in one line of action as in the other.” If he refers to the First Epistle, it is to intimate that he gave the directions in 1Co_5:3-7, not only for the removal of a scandal and the reformation of the offender who had caused it, but as a test of their obedience. On the whole, the former interpretation seems preferable. It scarcely seems like St. Paul to make the punishment a trial of obedience. There is a characteristic subtle delicacy of thought in his suggesting that, having shown obedience in punishing they should show it also in forgiving.

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

9. For to this end also did I write] St Paul here gives a third reason for writing the first Epistle. Not only was he anxious for the restoration of the offender, for a visit to Corinth which should have nothing of a painful character about it, but he wished to test the readiness of the Corinthians to submit to his authority (cf. ch. 2Co_7:15, 2Co_10:6), a point on which (1 Corinthians 9, 2 Corinthians 10-12) at that moment there was considerable doubt. See also note on 2Co_2:6. Some commentators, however, contend that the word ἔγραψα, though an aorist, is, as what is called the Epistolary aorist, to be translated “I write” (as in 1Jn_2:14), and that it refers to the present letter, and that the test of obedience St Paul desired was the display of forgiveness. But this seems hardly consistent with 1Co_5:2. See also Php_2:12, and 2Co_2:3 of this chapter.

the proof] That which has been tested and has borne the test. The word is variously translated in our version. In Rom_5:4 it is translated experience, in ch. 2Co_8:2 of this Epistle, trial, in 2Co_9:13, experiment, in 2Co_13:3 and in Php_2:22, proof.

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.

For to this end also did I write,.... Or "I have written", both in this and in his former epistle to them, and in both with this view,

that I might know the proof of you; that he might try, prove, and know them:

whether ye be obedient in all things; he wrote unto them in his former epistle, to put away that wicked man from them; which he did not do, merely to reproach the man, and fix a brand of infamy on him; nor merely to grieve and afflict their minds; nor only to show his own power and authority, which he as an apostle had received from Christ, but to make trial of their obedience; and he had had a proof of it in their rejection of him; and now he writes unto them, that since this man was truly humbled for his sin, and had repentance unto life not to be repented of, that they would as cheerfully receive him, and restore him to his place; that as the apostle had a proof of their obedience in the one, he might also have in the other, and so in all things: hence it appears, that though it belongs to the whole church, and that only, to reject or receive members, yet as ministers of the Gospel are set over the churches, to govern, guide, direct, and go before in matters of discipline; so whatever they propose, according to the rule of God's word, ought to be carefully attended to and obeyed.

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

9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

Ver. 9. Whether ye be obedient] First to the Lord, and then to us by the will of God, 2Co 8:5. Confer Heb 13:17; Isa 50:10.

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

For to this end also did I write - The apostle did not say that this was the only purpose of his writing, to induce them to excommunicate the offender. He does not say that he wished in an arbitrary manner to test their willingness to obey him, or to induce them to do a thing in itself wrong, in order to try their obedience. But the meaning is this: This was the main reason why he wrote to them, rather than to come personally among them. The thing ought to have been done; the offender ought to be punished; and Paul says that he adopted the method of writing to them rather than of coming among them in person, in order to give them an opportunity to show whether they were disposed to be obedient. And the sense is, “You may now forgive him. He has not only been sufficiently punished, and he has not only evinced suitable penitence, but also another object which I had in view has been accomplished. I desired to see whether you were, as a church, disposed to be obedient. That object, also, has been accomplished. And now, since everything aimed at in the case of discipline has been secured, you may forgive him, and should, without hesitation, again receive him to the bosom of the church.”

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

This was another reason why I wrote my former letter to you, viz. to try your obedience, and your attachment to the faith, and that I might know whether the difference of opinion which prevailed among you had prevented you from being obedient. (Calmet) --- Others explain it thus: I have written this second letter to you to try your obedience, and to know if you will pay the same obedience to my orders, when I tell you to receive the incestuous man into your communion, as you did when I told you to separate him from your communion. (Estius and Theodoret)

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 for other ends, so for this also I wrote my former Epistle to you, and I now write this Second Epistle to you also, that I might have an experiment of you, what regard you would show to that apostolical authority wherewith God hath invested me.

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

9. For—St. Paul now indicates that the entire object of his commands in the first epistle touching the incestuous one is accomplished. Besides the salvation and restoration, by wholesome severity and mercy, of the criminal’s soul, he also sought proof whether the Church would be obedient to its apostle. This was a most momentous test; for, otherwise, they also were criminal with the incestuous criminal. There were both a fallen man and a fallen Church.

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

For to this end also did I write. This is another reason which he gives for the severe tone of his First Epistle. It was written

(1) to avoid the necessity for a painful visit (ver. 3);

(2) to show his special love for them (ver. 4); and

(3) to test their obedience.

The proof of you. Your proved faithfulness (2Co_8:2 2Co_9:13; Rom_5:4) your capacity to stand a test.

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

Observe here, 1. Our apostle declares what was his in writing his former epistle to them, namely, this amongst others, to exercise their obedience, and to make trial what regard they would show to his apostolical authority; whether they would be as obedient to his directions in absolving of penitents, as they were before in inflicting church-censures upon bold offenders. For this end did I write, that I might have a proof of you.

Observe, 2. The apostle declares his own forwardness to forgive penitent offenders himself, as well as makes known his desires that they should do it: Whom ye forgive, I forgive also, in the person of Christ; that is, as you forgive him, so do I: and I absolve him by Christ’s authority, as I excommunicated him in Christ’s name, In the name of our Lord Jesus Christ, &c. 1Co 5:4

As he delivered the incestuous person to Satan in the name of Christ, so in the name and person of Christ he releases him, and relaxes the sentence against him. The power of excommunication and absolution, of binding and loosing, of casting out, and receiving into the church, is by Christ committed to church-governors, who are to execute this power in the person of Christ; that is, in the name and by the authority of Christ.

Observe, 3. The arguments with which, and the motive by which, he presses the church at Corinth to forgive the incestuous person, and to re-admit him into their society: lest Satan get an advantage of us.

What advantage?

Ans. An advantage to lead them into sin thus, by their their abusing that power which God had given them for edification, to the destruction of a person, by making them guilty of spiritual murder by their over rigorous proceeding against him, by driving him to despair, by tempting him to apostasy. Satan sometimes, by too great slackness of discipline, seeks to lull sinners asleep in the bosom of the church; and sometimes, by too great severity, endeavours to drive them to despair.

The force of the apostle’s words lies thus: I advise you to continue the severity of discipline no longer towards this penitent offender, but receive him again into your communion with all tenderness and speed, lest Satan should circumvent you, and overeach you, and make use of your rigour to your own ruin, by rendering your doctrine hateful, and your discipline detestable: for we are not ignorant of his devices, his contrivances, plots, and stratagems laid against us.

Learn hence, 1. That Satan is a master in the art of deceiving souls: he is full, very full, of cunning methods and devices to circumvent persons, and catch them in the net of his deceits.

Learn, 2. That it concerns all persons, but especially the ministers of the gospel, to be well acquainted with, and not ignorant of, any devices or plots of Satan. Satan has a multitude of devices, by which he undoes, entangles, and deceives souls; and no Christian ought to be ignorant of them, lest he be circumvented and undone by them. Many are his devices for drawing us into sin, for drawing us off from duty, for drawing us into temptation, for drowning us in despair: our wisdom will be not to dispute, but to resist; for by resisting, our temptations will be fewer, and our strength greater, Jas 4:7 Resist the devil, and he will fly.

Where note, That the promise of conquest is made to resisting, not disputing with Satan: to parley with him, is the way to be overcome by him.

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

For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things . [This shows that Paul had made his instructions concerning the incestuous man a test. If they obeyed him, in this, he could come to them bringing joy: if they disobeyed, their condition would call for further delay and more letters on his part. Where, then, is laid bare before the Corinthians the inner thoughts which were governing the actions of the apostle at the time when he was penning the fifth chapter of his first epistle. They could see now for themselves that their own foolish conduct, and not the fickleness of the apostle, had caused the delay and the change of plan; that so far as the apostle was concerned, he had always intended to visit them, and that all his statements about his visits had been made in good faith. Observe that as the apostle had become the leader in punishment or discipline, he here becomes the leader in forgiveness.]

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.

9–11. For to this end also did I write. One object of his writing was to test their obedience. He commanded positively in 1 Corinthians, chapter 5.

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.

9. εἰς τοῦτο γὰρ καὶ ἕγραψα. Here, as in 2Co 2:3, it is very unlikely that either 1 Corinthians or this letter is meant. It is the second lost letter, written between these two, to which ἕγραψα refers. This severe letter, carried by Titus, was a testing letter; and the point of the γάρ and the καί is: For it is also in harmony with my present request that you should forgive him, that I wrote in order to test you rather than to be severe on the offender. The εἰς τοῦτο anticipates ἴνα γνῶ, and its emphatic position makes it almost equivalent to ‘simply for this.’ For τὴν δοκιμήν, comp. 2Co 8:2, 2Co 9:13, 2Co 13:3; Rom 5:4; Php 2:22 In translating, the A.V. has ‘experience,’ ‘experiment,’ ‘trial,’ and ‘proof.’; the R.V. has ‘probation,’ ‘proving,’ and ‘proof.’ See Mayor on Jas 1:3.

εἰ εἰς πάντα ὑπήκοοί ἐστε. The reading ᾖ, ‘whereby,’ agreeing with δοκιμῇ, although supported by only AB, 17, is worthy of consideration. The εἰς πάντα is the important point. It was not for them to decide how far they were to obey: their obedience must extend to (εἰς) all points. Here again we seem to have corroboration of the view that 10–13 is part of the lost letter. In 2Co 10:6 S. Paul says ἐν ἑτοίμῳ ἕχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. What is said here looks like a direct reference to this; and 2Co 7:15-16 may be another reference to 2Co 10:6. In the earlier severe letter he spoke of ‘avenging disobedience.’ In this later conciliatory letter there is no longer any such thought. See on 2Co 2:3 and on 2Co 1:23 for other facts of a similar kind. The three together make a strong case; and they lie within a very short section of the letter, 2Co 1:23 to 2Co 2:11.

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.

9.] Reason why they should now be ready to shew love to him again,—the end of Paul’s writing to them having been accomplished by their obeying his order. For to this end I also wrote: the καί signifying that my former epistle, as well as my present exhortation, tended to this, viz. the testing your obedience. Meyer (Exo_2) explains the καί as implying that other orders to the same effect were sent by word of mouth. He alludes beyond doubt to the former Epistle, ch. 5. Yet the ancient Commentators, Chrys., &c., and Erasm., Wolf, Bengel, al. (not Olsh., as De Wette says), interpret it of this Epistle: which certainly is grammatically allowable (see 1Co 5:9, note), but opposed to the context (see vv. 3, 4, besides the manifest sense here, that the object of his writing had been accomplished). That I might know the proof of you, whether in all things (emphatic) ye are obedient. This was that one among the various objects of his first Epistle, which belonged to the matter at present in hand, and which he therefore puts forward: not by any means implying that he had no other view in writing it.

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

The proof of you [την δοκιμην υμων] . See on Rom 5:4. Your tried quality. See on 1Pe 1:7. Compare Phi 2:22.

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