Bible Commentaries

That I would not come again to you with sorrow (το μη παλιν εν λυπηι προς υμας ελτειν — to mē palin en lupēi pros humas elthein). Articular second aorist active infinitive with negative μη — mē in apposition with τουτο — touto (this) preceding. What does Paul mean by “again” (παλιν — palin)? Had he paid another visit besides that described in Acts 18 which was in sorrow (εν λυπηι — en lupēi)? Or does he mean that having had one joyful visit (that in Acts 18) he does not wish the second one to be in sorrow? Either interpretation is possible as the Greek stands and scholars disagree. So in 2 Corinthians 12:14 “The third time I am ready to come” may refer to the proposed second visit (2 Corinthians 1:15.) and the present plan (a third). And so as to 2 Corinthians 13:1. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in 2 Corinthians 1:15. when he is apologizing for not having made the proposed visit (“a second benefit”).

Who then? (και τισ — kai tiṡ). For this use of και — kai see note on Mark 10:26; John 9:36. The και — kai accepts the condition (first class ειλυπω — ei̇̇lupō) and shows the paradox that follows. Λυπεω — Lupeō is old word from λυπη — lupē (sorrow) in causative sense, to make sorry.

Maketh glad (ευπραινων — euphrainōn). Present active participle of old word from ευ — eu well, and πρην — phrēn mind, to make joyful, causative idea like λυπεω — lupeō f0).

I wrote this very thing (εγραπσα τουτο αυτο — egrapsa touto auto). Is this (and εγραπσα — egrapsa in 2 Corinthians 2:4, 2 Corinthians 2:9, 2 Corinthians 2:12) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in 2 Corinthians 8:18; 2 Corinthians 9:3 (Robertson, Grammar, p. 854f.). If not epistolary aorist as seems improbable from the context and from 2 Corinthians 7:8-12, to what Epistle does he refer? To 1 Corinthians 5:1-13 or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in 2 Corinthians 2:3, 2 Corinthians 2:4; 2 Corinthians 7:8-12 can hardly apply to I Corinthians.

Should have sorrow (λυπην σχω — lupēn schō). Second aorist (ingressive) active subjunctive of εχω — echō should get sorrow, after ινα μη — hina mē negative final particles.

From them of whom (απ ων — aph' hōn). Antecedent omitted, απο τουτων απ ων — apo toutōn aph' hōn (from those from whom).

I ought (εδει με — edei me). Imperfect for unrealized present obligation as often and like English.

Having confidence (πεποιτως — pepoithōs). Second perfect active participle of πειτω — peithō (2 Corinthians 1:9).

Anguish (συνοχης — sunochēs). Ablative case after εκ — ek (out of). Old word from συνεχω — sunechō to hold together. So contraction of heart (Cicero, contractio animi), a spiritual angina pectoris. In N.T. only here and Luke 21:25.

With many tears (δια πολλων δακρυων — dia pollōn dakruōn). He dictated that letter “through tears” (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (κλαιων — klaiōn) over the enemies of the Cross of Christ (Philemon 3:18). He twice mentions his tears in his speech at Miletus (Acts 20:19-31).

But that ye might know the love (αλλα την αγαπην ινα γνωτε — alla tēn agapēn hina gnōte). Proleptic position of αγαπην — agapēn and ingressive second aorist active subjunctive γνωτε — gnōte come to know.

If any (ει τις — ei tis). Scholars disagree whether Paul refers to 1 Corinthians 5:1, where he also employs τισ τοιουτος — tisΣατανας — toioutos and αλλα απο μερους — Satanās as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name.

But in part (ινα μη επιβαρω — alla apo merous). “But to some extent to you all.” The whole Corinthian Church has been injured in part by this man‘s wrongdoing. There is a parenthesis (that I press not too heavily, Επιβαρεω — hina mē epibarō) that interrupts the flow of ideas. επι βαρος — Epibareō to put a burden on (epibaros), is a late word, only in Paul in N.T. (here and 1 Thessalonians 2:9; 2 Thessalonians 3:8). He does not wish to give pain by too severe language.

Punishment (επιτιμια — epitimia). Late word for old Greek to επιτιμιον — epitimion (so papyri), from επιτιμαω — epitimaō to show honour to, to award, to adjudge penalty. Only here in N.T.

By the many (υπο των πλειονων — hupo tōn pleionōn). By the more, the majority. If Paul refers to the case in 1 Corinthians 5:1-13, they had taken his advice and expelled the offender.

So that on the contrary (ωστε τουναντιον — hōste tounantion). The natural result expressed by ωστε — hōste and the infinitive. Τουναντιον — Tounantion is by crasis for το εναντιον — to enantion and accusative of general reference.

Rather (μαλλον — mallon). Absent in some MSS.

Lest by any means (μη πως — mē pōs). Negative purpose.

Swallowed up (καταποτηι — katapothēi). First aorist passive subjunctive of καταπινω — katapinō to drink down (1 Corinthians 15:54).

With his overmuch sorrow (τηι περισσοτεραι λυπηι — tēi perissoterāi lupēi). Instrumental case, “by the more abundant sorrow” (comparative of adjective περισσος — perissos).

To confirm (κυρωσαι — kurōsai). First aorist active infinitive of old verb κυροω — kuroō to make valid, to ratify, from κυρος — kuros (head, authority). In N.T. only here and Galatians 3:15.

That I might know the proof of you (ινα γνω την δοκιμην υμων — hina gnō tēn dokimēn humōn). Ingressive second aorist active subjunctive, come to know. Δοκιμη — Dokimē is proof by testing. Late word from δοκιμος — dokimos and is in Dioscorides, medical writer in reign of Hadrian. Earliest use in Paul and only in him in N.T. (2 Corinthians 2:9; 2 Corinthians 8:2; 2 Corinthians 9:13; 2 Corinthians 13:3; Romans 5:4; Philemon 2:22).

Obedient (υπηκοοι — hupēkooi). Old word from υπακουω — hupakouō to give ear. In N.T. only in Paul (2 Corinthians 2:9; Philemon 2:8; Acts 7:39).

In the person of Christ (εν προσωπωι Χριστου — en prosōpōi Christou). More exactly, “in the presence of Christ,” before Christ, in the face of Christ. Cf. ενωπιον του τεου — enōpion tou theou (2 Corinthians 4:2) in the eye of God, ενωπιον Κυριου — enōpion Kuriou (2 Corinthians 8:21).

That no advantage may be gained over us (ινα μη πλεονεκτητωμεν — hina mē pleonektēthōmen). First aorist passive subjunctive after ινα μη — hina mē (negative purpose) of πλεονεκτεω — pleonekteō old verb from πλεονεκτης — pleonektēs a covetous man (1 Corinthians 5:10.), to take advantage of, to gain, to overreach. In N.T. only in 1 Thessalonians 4:6; 2 Corinthians 2:11; 2 Corinthians 7:2; 2 Corinthians 12:17. “That we may not be overreached by Satan.”

His devices (αυτου τα νοηματα — autou ta noēmata). Νοημα — Noēma from νοεω — noeō to use the νους — nous is old word, especially for evil plans and purposes as here.

To Troas (εις την Τρωιαδα — eis tēn Trōiada). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Acts 20:1.), though he does mention two other visits there (Acts 16:8; Acts 20:6).

When a door was opened unto me (τυρας μοι ανεωιγμενης — thuras moi aneōigmenēs). Genitive absolute with second perfect passive participle of ανοιγνυμι — anoignumi Paul used this very metaphor in 1 Corinthians 16:9. He will use it again in Colossians 4:3. Here was an open door that he could not enter.

I had no relief (ουκ εσχηκα ανεσιν — ouk eschēka anesin). Perfect active indicative like that in 2 Corinthians 1:9, vivid dramatic recital, not to be treated as “for” the aorist (Robertson, Grammar, p. 896, 898ff.). He still feels the shadow of that restlessness. Ανεσις — Anesis from ανιημι — aniēmi to let up, to hold back, is old word for relaxing or release (Acts 24:23).

For my spirit (τωι πνευματι μου — tōi pneumati mou). Dative of interest.

Because I found not Titus (τωι μη ευρειν με Τιτον — tōi mē heurein me Titon). Instrumental case of the articular infinitive with negative μη — mē and accusative of general reference με — me “by the not finding Titus as to me.”

Taking my leave of them (αποταχαμενος αυτοις — apotaxamenos autois). First aorist middle participle of αποτασσω — apotassō old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in Mark 6:46.

But thanks be unto God (τωι δε τεωι χαρις — tōi de theōi charis). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to 2 Corinthians 6:10 on the subject of the Glory of the Christian Ministry as Bachmann points out in his Kommentar (p. 124), only he runs it from 2:12-7:1 (Aus der Tiefe in die Hohe, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul‘s rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul‘s nature and his mature grasp of the great things in service for Christ. See my The Glory of the Ministry (An Exposition of II Cor. 2:12-6:10).

Always (παντοτε — pantote). The sense of present triumph has blotted out the gloom at Troas.

Leadeth in triumph (τριαμβευοντι — thriambeuonti). Late common Koiné{[28928]}š word from τριαμβος — thriambos (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in ευω — ̇euō (like ματητευω — mathēteuō to make disciples) may be causative, but no example of τριαμβευω — thriambeuō has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God‘s triumphal procession.

The savour (την οσμην — tēn osmēn). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

A sweet savour of Christ (Χριστου ευωδια — Christou euōdia). Old word from ευ — eu well, and οζω — ozō to smell. In N.T. only here and Philemon 4:18; Ephesians 5:2. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer).

In them that are perishing (εν τοις απολλυμενοις — en tois apollumenois). Even in these if the preacher does his duty.

From death unto death (εκ τανατου εις τανατον — ek thanatou eis thanaton). From one evil condition to another. Some people are actually hardened by preaching.

And who is sufficient for these things? (και προς ταυτα τις ικανοσ — kai pros tauta tis hikanoṡ). Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient.

For we are not as the many (ου γαρ εσμεν ως οι πολλοι — ou gar esmen hōs hoi polloi). A bold thing to say, but necessary and only from God (2 Corinthians 3:6).

Corrupting (καπηλευοντες — kapēleuontes). Old word from καπηλος — kapēlos a huckster or peddlar, common in all stages of Greek for huckstering or trading. It is curious how hucksters were suspected of corrupting by putting the best fruit on top of the basket. Note Paul‘s solemn view of his relation to God as a preacher (from God εκ τεου — ek theou in the sight of God κατεναντι τεου — katenanti theou in Christ εν Χριστωι — en Christōi).