Bible Commentaries

These promises (ταυτας τας επαγγελιας — tautas tas epaggelias). So many and so precious (2 Peter 2:4 επαγγελματα — epaggelmata Hebrews 11:39.).

Let us cleanse ourselves (καταρισωμεν εαυτους — katharisōmen heautous). Old Greek used καταιρω — kathairō (in N.T. only in John 15:2, to prune). In Koiné{[28928]}š καταριζω — katharizō occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive.

From all defilement (απο παντος μολυσμου — apo pantos molusmou). Ablative alone would have done, but with απο — apo it is plainer as in Hebrews 9:14. Μολυσμος — Molusmos is a late word from μολυνω — molunō to stain (see note on 1 Corinthians 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, “of flesh and spirit.” Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance.

Perfecting holiness (επιτελουντες αγιοσυνην — epitelountes hagiosunēn). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω — epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6).

Open your hearts to us (χωρησατε ημας — chōrēsate hēmas). Old verb (from χωρος — chōros place), to leave a space, to make a space for, and transitive here as in Matthew 19:11. He wishes no further στενοχωρια — stenochōria tightness of heart, in them (2 Corinthians 6:12). “Make room for us in your hearts.” He makes this plea to all, even the stubborn minority.

We wronged no man (ουδενα ηδικησαμεν — oudena ēdikēsamen). A thing that every preacher ought to be able to say. Cf. 2 Corinthians 4:2; 1 Thessalonians 2:3; Acts 20:26.

We corrupted no man (ουδενα επτειραμεν — oudena ephtheiramen). We ruined no one. “It may refer to money, or morals, or doctrine” (Plummer). He is answering the Judaizers.

We took advantage of no man (ουδενα επλεονεκτησαμεν — oudena epleonektēsamen). That charge was made in Thessalonica (1 Thessalonians 4:6) which see for this late verb and also on 2 Corinthians 2:11. He got the best of (note πλεον — pleon more in the root) no one in any evil way.

Not to condemn you (προς κατακρισιν ου — pros katakrisin ou). “Not for condemnation.” Late word from κατακρινω — katakrinō found in Vettius Valens, and here only in N.T.

To die together and live together (εις το συναποτανειν και συνζηιν — eis to sunapothanein kai sunzēin). “For the dying together (second aorist ingressive active infinitive of συναποτνησκω — sunapothnēskō) and living together (present active infinitive).” One article (το — to) with both infinitives. You are in our hearts to share death and life.

I overflow with joy in all our affliction (υπερπερισσευομαι τηι χαραι επι πασηι τηι τλιπσει ημων — huperperisseuomai tēi charāi epi pāsēi tēi thlipsei hēmōn). A thoroughly Pauline sentiment. Περισσευω — Perisseuō means to overflow, as we have seen. υπερπερισσευω — Hupeṙperisseuō (late word, so far only here and Byzantine writers) is to have a regular flood. Vulgate superabundo.

When we had come (ελτοντων ημων — elthontōn hēmōn). Genitive absolute with second aorist active participle of ερχομαι — erchomai Paul now returns to the incident mentioned in 2 Corinthians 2:12 before the long digression on the glory of the ministry.

Had no relief (ουδεμιαν εσχηκεν ανεσιν — oudemian eschēken anesin). Perfect active indicative precisely as in 2 Corinthians 2:13 which see, “has had no relief” (dramatic perfect).

Afflicted (τλιβομενοι — thlibomenoi). Present passive participle of τλιβω — thlibō as in 2 Corinthians 4:8, but with anacoluthon, for the nominative case agrees not with the genitive ημων — hēmōn nor with the accusative ημας — hēmas in 2 Corinthians 7:6. It is used as if a principal verb as in 2 Corinthians 9:11; 2 Corinthians 11:6; Romans 12:16 (Moulton, Prolegomena, p. 182; Robertson, Grammar, pp. 1132-35).

Without were fightings (εχωτεν μαχαι — exōthen machai). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. 1 Corinthians 15:32).

Within were fears (εσωτεν ποβοι — esōthen phoboi). Same construction. “Mental perturbations” (Augustine) as in 2 Corinthians 11:28.

Comforteth (παρακαλων — parakalōn). See note on 2 Corinthians 1:3-7 for this word.

The lowly (τους ταπεινους — tous tapeinous). See note on Matthew 11:29. Literally, low on the ground in old sense (Ezekiel 17:24). Low in condition as here; James 1:9. In 2 Corinthians 10:1 regarded as abject. In this sense in papyri. “Humility as a sovereign grace is the creation of Christianity” (Gladstone, Life, iii, p. 466).

By the coming (en tēi parousiāi). Same use of parousia as in 1 Corinthians 16:7 which see. See also 2 Corinthians 7:7; 2 Corinthians 10:10.

Wherewith (ηι — hēi). Either locative case with preceding εν — en or instrumental of the relative with παρεκλητη — pareklēthē (first aorist passive indicative). “The manner in which Paul, so to speak, fondles this word (παρακαλεω — parakaleō) is most beautiful” (Vincent).

In you (επ υμιν — Ephesians' humin). Over you, upon you.

Your longing (την υμων επιποτησιν — tēn humōn epipothēsin). Late word from επιποτεω — epipotheō (επι — epi directive, longing towards, yearning). Only here in N.T.

Mourning (οδυρμον — odurmon). Old word from οδυρομαι — oduromai to lament. Only here in N.T.

So that I rejoiced yet more (ωστε με μαλλον χαρηναι — hōste me mallon charēnai). Result expressed by ωστε — hōste and the second aorist passive infinitive of χαιρω — chairō with accusative of general reference.

Though (ει και — ei kai). If also. Paul treats it as a fact.

With my epistle (εν τηι επιστοληι — en tēi epistolēi). The one referred to in 2 Corinthians 2:3.

I do not regret it (ου μεταμελομαι — ou metamelomai). This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω — metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι — metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry.

Though I did regret (ει και μετεμελομην — ei kai metemelomēn). Imperfect indicative in the concessive clause. I was in a regretful mood at first.

For I see (βλεπω γαρ — blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ — gar The Latin Vulgate has videns (seeing) for βλεπων — blepōn

For a season (προς ωραν — pros hōran). Cf. 1 Thessalonians 2:17. It was only “for an hour.”

Now I rejoice (νυν χαιρω — nun chairō). Now that Titus has come and told him the good news from Corinth (2 Corinthians 2:12.). This was the occasion of the noble outburst in 2:12-6:10.

Unto repentance (εις μετανοιαν — eis metanoian). Note the sharp difference here between “sorrow” (λυπη — lupē) which is merely another form of μεταμελομαι — metamelomai (regret, remorse) and “repentance” (μετανοια — metanoia) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using “repentance” for μετανοια — metanoia But observe that the “sorrow” has led to “repentance” and was not Itself the repentance.

After a godly sort (κατα τεον — kata theon). In God‘s way. “God‘s way as opposed to man‘s way and the devil‘s way” (Plummer). It was not mere sorrow, but a change in their attitude that counted.

That ye might suffer loss by us in nothing (ινα εν μηδενι ζημιωτητε εχ υμων — hina en mēdeni zēmiōthēte ex humōn). Purpose clause with ινα — hina and first aorist passive subjunctive of ζημιοω — zēmioō old verb to suffer damage. See Matthew 16:26. This was God‘s intention and so he overruled their sorrow to good.

For godly sorrow (η γαρ κατα τεον λυπη — hē gar kata theon lupē). “For the sorrow according to God” (God‘s ideal, 2 Corinthians 7:9).

Worketh repentance unto salvation a repentance without regret (μετανοιαν εις σωτηριαν αμεταμελητον εργαζεται — metanoian eis sōtērian ametamelēton ergazetai). This clause alone should have prevented the confusion between mere “sorrow” (λυπη — lupē) as indicated in μεταμελομαι — metamelomai to regret (to be sorry again) and “change of mind and life” as shown by μετανοιαν — metanoian (μετανοεω — metanoeō) and wrongly translated “repentance.” The sorrow according to God does work this “change of mind and life” unto salvation, a change “not to be regretted” (αμεταμελητον — ametamelēton an old verbal adjective of μεταμελομαι — metamelomai and α — a privative, but here alone in N.T.). It agrees with μετανοιαν — metanoian not σωτηριαν — sōtērian

But the sorrow of the world (η δε του κοσμου λυπη — hē de tou kosmou lupē). In contrast, the kind of sorrow that the world has, grief “for failure, not for sin” (Bernard), for the results as seen in Cain, Esau (his tears!), and Judas (remorse, μετεμελητη — metemelēthē). Works out (perfective use of κατ — kaṫ) death in the end.

This selfsame thing (αυτο τουτο — auto touto). “This very thing,” “the being made sorry according to God” (το κατα τεον λυπητηναι — to kata theon lupēthēnai articular first aorist passive infinitive with which αυτο τουτο — auto touto agrees and the proleptic subject of the verb κατειργασατο — kateirgasato

Earnest care (σπουδην — spoudēn). Diligence, from σπευδω — speudō to hasten. Cf. Romans 12:11.

Yea (αλλα — alla). Not adversative use of αλλα — alla but copulative as is common (half dozen examples here).

Clearing of yourselves (απολογια — apologia). In the old notion of απολογια — apologia (self-vindication, self-defence) as in 1 Peter 3:15.

Indignation (αγανακτησιν — aganaktēsin). Old word, only here in N.T. From αγανακτεο — aganakteo (Mark 10:14, etc.).

Avenging (εκδικησιν — ekdikēsin). Late word from εκδικεω — ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14).

Pure (αγνους — hagnous). Kin to αγιος — hagios (αζω — hazō to reverence), immaculate.

But that your earnest care for us might be made manifest (αλλ εινεκεν του πανερωτηναι την σπουδην υμων την υπερ ημων — all' heineken tou phanerōthēnai tēn spoudēn humōn tēn huper hēmōn). So the correct text, not “our care for you.” Easy to interchange Greek υμων — humōn (your) and ημων — hēmōn (our). Usual construction with preposition ενεκεν — heneken and genitive of articular infinitive with accusative of general reference.

We joyed the more exceedingly (περισσοτερως μαλλον εχαρημεν — perissoterōs mallon echarēmen). Double comparative (pleonastic use of μαλλον — mallon more, with περισσοτερως — perissoterōs more abundantly) as is common in the Koiné{[28928]}š (Mark 7:36; Philemon 1:23).

For the joy of Titus (επι τηι χαραι Τιτου — epi tēi charāi Titou). On the basis of (επι — epi) the joy of Titus who was proud of the outcome of his labours in Corinth.

Hath been refreshed (αναπεπαυται — anapepautai). Perfect passive indicative of αναπαυω — anapauō Cf. 1 Corinthians 16:18 for this striking verb.

If - I have gloried (εικεκαυχημαι — ei- ου κατηισχυντην — kekauchēmai). Condition of first class. On this verb see note on 1 Corinthians 3:21; 2 Corinthians 5:12.

I was not put to shame (καταισχυνω — ou katēischunthēn). First aorist passive indicative of εν αλητειαι — kataischunō Paul had assured Titus, who hesitated to go after the failure of Timothy, that the Corinthians were sound at bottom and would come round all right if handled properly. Paul‘s joy is equal to that of Titus.

In truth (η καυχησις επι Τιτου — en alētheiāi). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins.

Our glorying before Titus (hē kauchēsis epi Titou). The two things were not inconsistent and were not contradictory as the outcome proved.

Whilst he remembereth (αναμιμνησκομενου — anamimnēskomenou). Present middle participle of αναμιμνησκω — anamimnēskō to remind, in the genitive case agreeing with αυτου — autou (his, of him).

The obedience of you all (την παντων υμων υπακουην — tēn pantōn humōn hupakouēn). A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul.

With fear and trembling (μετα ποβου και τρομου — meta phobou kai tromou). He had brought a stern message (1 Corinthians 5:5) and they had trembled at the words of Titus (cf. Ephesians 6:5; Philemon 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1 Corinthians 2:3).

I am of good courage (ταρρω — tharrō). The outcome has brought joy, courage, and hope to Paul.