Bible Commentaries

And Timothy (και Τιμοτεος — kai Timotheos). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts 19:22). He is in no sense Corinthians-author any more than Sosthenes was in 1 Corinthians 1:1.

In all Achaia (εν οληι τηι Αχαιαι — en holēi tēi Achaiāi). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only “saints” (αγιοις — hagiois). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Romans 16:1). Paul in 2 Corinthians 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole (οληι — holēi all) of Achaia in his scope and not merely the environment around Corinth.

Identical with 1 Corinthians 1:3 which see.

Blessed (ευλογητος — eulogētos). From old verb ευλογεω — eulogeō to speak well of, but late verbal in lxx and Philo. Used of men in Genesis 24:31, but only of God in N.T. as in Luke 1:68 and chiefly in Paul (2 Corinthians 11:31; Romans 1:25). Paul has no thanksgiving or prayer as in 1 Corinthians 1:4-9, but he finds his basis for gratitude in God, not in them.

The God and Father (ο τεος και πατηρ — ho theos kai patēr). So rightly, only one article with both substantives as in 2 Peter 1:1. Paul gives the deity of Jesus Christ as our Lord (Κυριου — Kuriou), but he does not hesitate to use the language here as it occurs. See 1 Peter 1:3; Ephesians 1:3 where the language is identical with that here.

The father of mercies (ο πατηρ των οικτιρμων — ho patēr tōn oiktirmōn) and God of all comfort (και τεος πασης παρακλησεως — kai theos pasēs paraklēseōs). Paul adds an item to each word. He is the compassionate Father characterized by mercies (οικτιρμων — oiktirmōn old word from οικτειρω — oikteirō to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (παρακλησεως — paraklēseōs old word from παρακαλεω — parakaleō to call to one‘s side, common with Paul). Paul has already used it of God who gave eternal comfort (2 Thessalonians 2:16). The English word comfort is from the Latin confortis (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John 14:16; John 16:7). Paul makes rich use of the verb παρακαλεω — parakaleō and the substantive παρακλησις — paraklēsis in this passage (2 Corinthians 1:3-7). He urges all sorrowing and troubled hearts to find strength in God.

In all our affliction (επι πασηι τηι τλιπσει ημων — epi pasēi tēi thlipsei hēmōn). Τλιπσις — Thlipsis is from τλιβω — thlibō to press, old and common word, as tribulation is from Latin tribulum (roller). See note on Matthew 13:21 and note on 1 Thessalonians 1:6. The English affliction is Latin afflictio from ad-fligere, to strike on.

That we may be able to comfort (eis to dunasthai hēmas parakalein). Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory.

Wherewith (εις το δυνασται ημας παρακαλειν — hēs). Genitive case of the relative attracted to that of the antecedent εις — paraklēseōs The case of the relative here could have been either the accusative ης — hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως — hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others.

The sufferings of Christ (τα πατηματα του Χριστου — ta pathēmata tou Christou). Subjective genitive, Christ‘s own sufferings.

Abound unto us (περισσευει εις ημας — perisseuei eis hēmas). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (2 Corinthians 4:10.; Romans 8:17; Philemon 3:10; Colossians 1:24).

Through Christ (δια του Χριστου — dia tou Christou). The overflow (περισσευει — perisseuei) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans 8:17; 1 Peter 4:13).

Whether (ειτε — eite) - or (ειτε — eite). The alternatives in Paul‘s experience (afflicted τλιβομετα — thlibometha comforted παρακαλουμετα — parakaloumetha) work out for their good when they are called on to endure like sufferings “which we also suffer” (ων και ημεις πασχομεν — hōn kai hēmeis paschomen). The relative ων — hōn is attracted from neuter accusative plural α — ha to genitive case of the antecedent πατηματων — pathēmatōn (sufferings).

Our hope for you (η ελπις ημων υπερ υμων — hē elpis hēmōn huper humōn). The old word ελπις — elpis from ελπιζω — elpizō to hope, has the idea of waiting with expectation and patience. So here it is “steadfast” (βεβαια — bebaia stable, fast, from βαινω — bainō to plant the feet down).

Partakers (κοινωνοι — Koinéōnoi). Partners as in Luke 5:10.

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Concerning our affliction (υπερ της τλιπσεως ημων — huper tēs thlipseōs hēmōn). Manuscripts read also περι — peri for in the Koiné{[28928]}š υπερ — huper (over) often has the idea of περι — peri (around). Paul has laid down his philosophy of afflictions and now he cites a specific illustration in his own recent experience.

In Asia (εν Ασιαι — en Asiāi). Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts 20:30.). In Romans 16:4 Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts 20:1). He had a trial so great that “we were weighed down exceedingly beyond our power” (κατ υπερβολην υπερ δυναμιν εβαρητημεν — kath' huperbolēn huper dunamin ebarēthēmen). Old verb from βαρος — baros weight, βαρυς — barus weighty. First aorist passive indicative. See note on 1 Corinthians 12:31 for kath' huperbolēn (cf. our hyperbole). It was beyond Paul‘s power to endure if left to himself.

Insomuch that we despaired even of life (hōste exaporēthēnai hēmas kai tou zēin). Usual clause of result with κατ υπερβολην — hōste and the infinitive. First aorist passive infinitive ωστε εχαπορητηναι ημας και του ζηιν — exaporēthēnai late compound for utter despair (perfective use of ωστε — ex and at a complete loss, εχαπορητηναι — a privative and εχ — poros way). There seemed no way out.

Of life (α — tou zēin). Ablative case of the articular infinitive, of living.

Yea (αλλα — alla). Confirmatory use as in 2 Corinthians 7:11, rather than adversative.

The answer of death (το αποκριμα του τανατου — to apokrima tou thanatou) This late word from αποκρινομαι — apokrinomai to reply, occurs nowhere else in N.T., but is in Josephus, Polybius, inscriptions and papyri (Deissmann, Bible Studies, p. 257; Moulton and Milligan‘s Vocabulary), and always in the sense of decision or judgment rendered. But Vulgate renders it by responsum and that idea suits best here, unless Paul conceives God as rendering the decision of death.

We ourselves have had within ourselves (αυτοι εν εαυτοις εσχηκαμεν — autoi en heautois eschēkamen). Regular perfect of εχω — echō to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also εσχηκα — eschēka in 2 Corinthians 2:13 (Moulton, Prolegomena, p. 143f.; Robertson, Grammar, p. 896f.).

That we should not trust in ourselves (ινα μη πεποιτοτες ωμεν επ εαυτοις — hina mē pepoithotes ōmen Ephesians' heautois). A further purpose of God in affliction beyond that in 2 Corinthians 1:4. “This dreadful trial was sent to him in order to give him a precious spiritual lesson (2 Corinthians 12:7-10)” (Robertson and Plummer). Note periphrastic perfect active subjunctive of πειτω — peithō to persuade.

In (επι — epi), upon, both ourselves and God.

Out of so great a death (εκ τηλικουτου τανατου — ek tēlikoutou thanatou). He had considered himself as good as dead.

Delivered (ερυσατο — erusato)

- will deliver (ρυσεται — rusetai). Old verb ρυω — ruō middle, ρυομαι — ruomai draw oneself, as out of a pit, rescue. So Paul faces death without fear.

On whom we have set our hope (εις ον ηλπικαμεν — eis hon ēlpikamen). Perfect active indicative of ελπιζω — elpizō We still have that hope, emphasized by ετι ρυσεται — eti rusetai (he will still deliver).

Ye also helping together on our behalf (συνυπουργουντων και υμων υπερ ημων — sunupourgountōn kai humōn huper hēmōn). Genitive absolute with present active participle of late compound verb (συν — sun and υπουργεω — hupourgeō for υπο — hupo and εργον — ergon). Paul relied on God and felt the need of the prayer of God‘s people.

By means of many (εκ πολλων προσωπων — ek pollōn prosōpōn). Προσωπον — Prosōpon means face (προσ οπς — prosιναευχαριστητηι — ops). The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2 Corinthians 3:7, 2 Corinthians 3:13, 2 Corinthians 3:18; 2 Corinthians 8:24; 2 Corinthians 10:1, 2 Corinthians 10:7; 2 Corinthians 11:20). In 2 Corinthians 5:12 it means outward appearance. It may mean face or person here, 2 Corinthians 2:10; 2 Corinthians 4:6. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given (δια πολλον — hinȧ̇eucharistēthēi first aorist passive subjunctive) for the gift to us by means of many (dia pollon). It is indeed a difficult sentence to understand.

Glorying (καυχησις — kauchēsis). Act of glorying, while in 2 Corinthians 1:14 καυχημα — kauchēma is the thing boasted of.

The testimony of our conscience (το μαρτυριον της συνειδησεως ημων — to marturion tēs suneidēseōs hēmōn). In apposition with καυχησις — kauchēsis

Sincerity of God (ειλικρινειαι του τεου — eilikrineiāi tou theou). Like δικαιοσυνη τεου — dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης — eilikrinēs See note on 1 Corinthians 5:8.

Not in fleshly wisdom (ouk en sophiāi sarkikēi). See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3.

We behaved ourselves (ουκ εν σοπιαι σαρκικηι — anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle.

More abundantly to you-ward (perissoterōs pros humas). They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11).

Than what ye read (αλλ η α αναγινωσκετε — all' ē ha anaginōskete). Note comparative conjunction η — ē (than) after αλλ — all' and that after αλλα — alla (other things, same word in reality), “other than.” Read in Greek (αναγινωσκω — anaginōskō) is knowing again, recognizing. See note on Acts 8:30.

Or even acknowledge (ē kai epiginōskete). Paul is fond of such a play on words (anaginōsketeη και επιγινωσκετε — epiginōskete) or paronomasia. Does he mean “read between the lines,” as we say, by the use of αναγινωσκετε επιγινωσκετε — epi (additional knowledge)?

Unto the end (επι — heōs telous). The report of Titus showed that the majority now at last understood Paul. He hopes that it will last (1 Corinthians 1:8).

As also ye did acknowledge us in part (κατως και επεγνωτε ημας απο μερους — kathōs kai epegnōte hēmas apo merous). Gracious acknowledgment (second aorist active indicative of επιγνωσκω — epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).

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Confidence (πεποιτησει — pepoithēsei). This late word (lxx Philo, Josephus) is condemned by the Atticists, but Paul uses it a half dozen times (2 Corinthians 3:4 also).

I was minded to come (εβουλομην ελτειν — eboulomēn elthein). Imperfect, I was wishing to come, picturing his former state of mind.

Before unto you (προτερον προς υμας — proteron pros humas). This was his former plan (προτερον — proteron) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in 2 Corinthians 1:16 “and by you to pass into Macedonia.”

That ye might have a second benefit (ινα δευτεραν χαριν σχητε — hina deuteran charin schēte). Or second “joy” if we accept χαραν — charan with Westcott and Hort. This would be a real second blessing (or joy) if they should have two visits from Paul.

And again (και παλιν — kai palin). This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts 19:21; Acts 20:1.; 1 Corinthians 16:2; 2 Corinthians 2:12).

To be set forward by you (υπ υμων προπεμπτηναι — huph' humōn propemphthēnai). First aorist passive infinitive of προπεμπω — propempō Paul uses this same verb in Romans 15:24 for the same service by the Roman Christians on his proposed trip to Spain. The Corinthians, especially the anti-Pauline party, took advantage of Paul‘s change of plans to criticize him sharply for vacillation and flippancy. How easy it is to find fault with the preacher! So Paul has to explain his conduct.

Did I shew fickleness? (μητι αρα τηι ελαπριαι — mēti ara tēi elaphriāi̇). An indignant negative answer is called for by μητι — mēti The instrumental case of ελαπριαι — elaphriāi is regular after εχρησαμην — echrēsamēn from χραομαι — chraomai to use. Ελαπρια — Elaphria is a late word for levity from the old adjective, ελαπρος — elaphros light, agile (2 Corinthians 10:17; Matthew 11:30). Here only in N.T.

Purpose (βουλευομαι — bouleuomai). Paul raises the question of fickleness about any of his plans.

Yea yea (Ναι ναι — Nai nai)

- nay nay (ου ου — ou ou). See a similar repetition in Matthew 5:37. It is plain in James 5:12 where “the yea” is “yea” and “the nay” is “nay.” That seems to be Paul‘s meaning here, “that the Yea may be yea and the Nay may be nay.”

Is not yea and nay (ουκ εστιν ναι και ου — ouk estin nai kai ou). He is not a Yes and No man, saying Yes and meaning or acting No. Paul calls God to witness on this point.

Was not Yea and Nay (ουκ εγενετο ναι και ου — ouk egeneto nai kai ou). “Did not become Yes and No.”

But in him is yea (αλλα Ναι εν αυτωι γεγονεν — alla Nai en autōi gegonen). Rather, “But in him Yes has become yes,” has proved true. So Paul appeals to the life of Christ to sustain his own veracity.

In him is the yea (εν αυτωι το Ναι — en autōi to Nai). Supply γεγονεν — gegonen from the preceding sentence, “In him was the Yea come true.” This applies to all God‘s promises.

The Amen (το Αμην — to Amēn). In public worship (1 Corinthians 14:16).

Establishes (βεβαιων — bebaiōn). Present active participle from βεβαιος — bebaios firm. An apt metaphor in Corinth where confirmation of a bargain often took place (βεβαιωσις — bebaiōsis) as Deissmann shows (Bible Studies, p. 109) and as 2 Corinthians 1:22 makes plain.

Anointed (χρισας — chrisas). From χριω — chriō to anoint, old verb, to consecrate, with the Holy Spirit here as in 1 John 2:20.

Sealed us (σπραγισαμενος ημας — sphragisamenos hēmas). From σπραγιζω — sphragizō old verb, common in lxx and papyri for setting a seal to prevent opening (Daniel 6:17), in place of signature (1 Kings 21:18). Papyri examples show a wide legal use to give validity to documents, to guarantee genuineness of articles as sealing sacks and chests, etc. (Deissmann, Bible Studies, p. 238; Moulton and Milligan‘s Vocabulary).

The earnest of the Spirit (τον αρραβωνα του πνευματος — ton arrabōna tou pneumatos). A word of Semitic origin (possibly Phoenician) and spelled both αραβων — arabōn and αρραβων — arrabōn It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; 2 Corinthians 5:5; Ephesians 1:14. It is part payment on the total obligation and we use the very expression today, “earnest money.” It is God, says Paul, who has done all this for us and God is Paul‘s pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God‘s.

But I call God for a witness upon my soul (Εγω δε μαρτυρα τον τεον επικαλουμαι επι την εμην πσυχην — Egō de martura ton theon epikaloumai epi tēn emēn psuchēn). Solemn attestation, “calling heaven to witness is frequent in literature from Homer onwards” (Plummer). Thus God is described above (cf. 1 Thessalonians 2:5, 1 Thessalonians 2:10; Romans 1:9; Galatians 1:20; Philemon 1:8).

To spare you (πειδομενος υμων — pheidomenos humōn). Present middle participle (causal rather than final) of πειδομαι — pheidomai old verb, to hold back, to spare. Ablative case υμων — humōn f0).

We have lordship over (κυριευομεν — kurieuomen). Old verb from κυριος — kurios to be lord of or over. See Luke 22:25.

Helpers of your joy (συνεργοι της χαρας υμων — sunergoi tēs charas humōn). Corinthians-workers (1 Corinthians 3:8) in your joy. A delicate correction to present misapprehension (επανορτωσις — epanorthōsis).