91 lines
25 KiB
HTML
91 lines
25 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = '1 Corinthians';
|
|
PriorBookURL = './Comm/jfb/1Cr/1Cr000.html';
|
|
PriorChapter = '2 Corinthians Intr.';
|
|
PriorChapterURL = './Comm/jfb/2Cr/2Cr000.html';
|
|
NextBook = 'Galatians';
|
|
NextBookURL = './Comm/jfb/Gal/Gal000.html';
|
|
NextChapter = '2 Corinthians 2';
|
|
NextChapterURL = './Comm/jfb/2Cr/2Cr002.html';
|
|
Title = 'The Second Epistle of Paul the Apostle to the Corinthians';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 1';
|
|
SubTitle3Cased = 'Chapter 1';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
|
|
<p id="a2Co1_1"><a onclick="return mV('2Cr',1,'1-24');">2Cr 1:1-24</a>. THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED.
|
|
<p><b>1. Timothy our brother</b>—When writing <i>to</i> Timothy himself, he calls him "my son" (<a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>). Writing <i>of</i> him, "brother," and "my beloved son" (<a onclick="return mV('1Cr',4,17);">1Cr 4:17</a>). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare <a onclick="return mV('2Cr',2,12,13);">2Cr 2:12-13</a>; see on JFB for <a href="./Comm/jfb/1Cr/1Cr016.html#a1Co16_10">1Co 16:10</a>, <a href="./Comm/jfb/1Cr/1Cr016.html#a1Co16_11">1Co 16:11</a>).
|
|
<br><br><b>in all Achaia</b>—comprising Hellas and the Peloponnese. The Gentiles themselves, and Annaeus Gallio, the proconsul (<a onclick="return mV('Act',18,'12-16');">Act 18:12-16</a>), strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (<a onclick="return mV('1Th',1,8);">1Th 1:8</a>; <a onclick="return mV('2Th',1,4);">2Th 1:4</a>), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Sicyon, Argos, etc. He addresses "the Church in Corinth," <i>directly,</i> and all "the saints" in the province, <i>indirectly.</i> In <a onclick="return mV('Gal',1,2);">Gal 1:2</a> all the "<i>churches</i>" are addressed <i>directly</i> in the same circular Epistle. Hence, here he does not say, <i>all the churches,</i> but "all the saints."
|
|
<p id="a2Co1_3"><b>3.</b> This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them (<a onclick="return mV('2Cr',1,'15-24');">2Cr 1:15-24</a>).
|
|
<br><br><b>Father of mercies</b>—that is, the SOURCE of all mercies (compare <a onclick="return mV('Jam',1,17);">Jam 1:17</a>; <a onclick="return mV('Rom',12,1);">Rom 12:1</a>).
|
|
<br><br><b>comfort</b>—which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of <i>afflictions</i> (<a onclick="return mV('2Cr',1,'4-6');">2Cr 1:4-6</a>). The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts <i>the only true and perfect</i> comfort <i>in every instance</i> (<a onclick="return mV('Psa',146,3,5,8);">Psa 146:3, 5, 8</a>; <a onclick="return mV('Jam',5,11);">Jam 5:11</a>).
|
|
<p id="a2Co1_4"><b>4. us</b>—idiomatic for <i>me</i> (<a onclick="return mV('1Th',2,18);">1Th 2:18</a>).
|
|
<br><br><b>that we may...comfort them which are in any trouble</b>—Translate, as the <i>Greek</i> is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [CALVIN]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (<a onclick="return mV('Isa',50,'4-6');">Isa 50:4-6</a>; <a onclick="return mV('Hbr',4,15);">Hbr 4:15</a>).
|
|
<p id="a2Co1_5"><b>5. sufferings</b>—standing in contrast with "salvation" (<a onclick="return mV('2Cr',1,6);">2Cr 1:6</a>); as "tribulation" (distress of mind), with <i>comfort</i> or "consolation."
|
|
<br><br><b>of Christ</b>—Compare <a onclick="return mV('Col',1,24);">Col 1:24</a>. The <i>sufferings</i> endured, whether by Himself, or by His Church, with which He considers Himself identified (<a onclick="return mV('Mat',25,40);">Mat 25:40, 45</a>; <a onclick="return mV('Act',9,4);">Act 9:4</a>; <a onclick="return mV('1Jo',4,'17-21');">1Jo 4:17-21</a>). Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us (<a onclick="return mV('Rom',8,17);">Rom 8:17</a>; <a onclick="return mV('1Cr',4,10);">1Cr 4:10</a>); (2) They are borne for His sake; (3) They tend to His glory (<a onclick="return mV('Eph',4,1);">Eph 4:1</a>; <a onclick="return mV('1Pe',4,14,16);">1Pe 4:14, 16</a>,).
|
|
<br><br><b>abound in us</b>—<i>Greek,</i> "abound <i>unto</i> us." The order of the <i>Greek</i> following words is more forcible than in <i>English Version,</i> "Even so through Christ aboundeth also our comfort." The <i>sufferings</i> (plural) are many; but the <i>consolation</i> (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
|
|
<p id="a2Co1_6"><b>6. we...afflicted...for your consolation</b>—exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (<a onclick="return mV('Phl',2,26,27);">Phl 2:26-27</a>) [BENGEL]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation (<a onclick="return mV('2Cr',1,4);">2Cr 1:4</a>; <a onclick="return mV('2Cr',1,4);">4:15</a>). The <i>Greek</i> for "afflicted" is the same as before, and ought to be translated, "Whether we <i>be in tribulation.</i>"
|
|
<br><br><b>which is effectual</b>—literally, "worketh effectually."
|
|
<br><br><b>in the enduring,</b> etc.—that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as <i>English Version</i> in the beginning of <a onclick="return mV('2Cr',1,7);">2Cr 1:7</a>), the clause, "And our hope is steadfast on your behalf."
|
|
<p id="a2Co1_7"><b>7. so <i>shall ye be</i></b>—rather, "So <i>are</i> ye." He means, there <i>is</i> a community of consolation, as of suffering, between me and you.
|
|
<p id="a2Co1_8"><b>8, 9.</b> Referring to the imminent risk of life which he ran in Ephesus (<a onclick="return mV('Act',19,'23-41');">Act 19:23-41</a>) when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words (<a onclick="return mV('2Cr',1,9);">2Cr 1:9</a>), "we had the sentence of death in ourselves," mean, that <i>he looked upon himself as a man condemned to die</i> [PALEY]. ALFORD thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly <i>sickness</i> which he had suffered under (<a onclick="return mV('2Cr',1,9,10);">2Cr 1:9-10</a>). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews" (<a onclick="return mV('Act',20,19);">Act 20:19</a>), his ceaseless foes. They, doubtless, had incited the multitude at Ephesus (<a onclick="return mV('Act',19,9);">Act 19:9</a>), and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there (<a onclick="return mV('1Cr',15,32);">1Cr 15:32</a>; <a onclick="return mV('1Cr',16,9);">16:9</a>). His weak state of health at the time combined with all this to make him regard himself as all but dead (<a onclick="return mV('2Cr',11,29);">2Cr 11:29</a>; <a onclick="return mV('2Cr',12,10);">12:10</a>;). What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize (<a onclick="return mV('2Cr',1,'15-23');">2Cr 1:15-23</a>), was, that there might be time to see whether the evils arising there not only from Greek, but from <i>Jewish</i> disturbers of the Church (<a onclick="return mV('2Cr',11,29);">2Cr 11:29</a>), would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here <i>expressly</i> is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators (<a href= "#" onclick="return mV('2Cr',11,22);">2Cr 11:22</a>).
|
|
<br><br><b>above strength</b>—that is, ordinary, natural powers of endurance.
|
|
<br><br><b>despaired</b>—as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair" (<a onclick="return mV('2Cr',4,8);">2Cr 4:8</a>).
|
|
<p id="a2Co1_9"><b>9. But</b>—"Yea."
|
|
<br><br><b>in God which raiseth the dead</b>—We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in <a onclick="return mV('1Cr',15,32);">1Cr 15:32</a> his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.
|
|
<p id="a2Co1_10"><b>10. doth deliver</b>—The oldest manuscripts read, "will deliver," namely, as regards <i>immediately imminent</i> dangers. "In whom we trust that He will also (so the <i>Greek</i>) yet deliver us," refers to the <i>continuance</i> of God's delivering help <i>hereafter.</i>
|
|
<p id="a2Co1_11"><b>11. helping together by prayer for us</b>—rather, "helping together on our behalf by your <i>supplication</i>"; the words "for us" in the <i>Greek</i> following "helping together," not "prayer."
|
|
<br><abr /><b>that for the gift,</b> etc.—literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed <i>upon us</i> by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
|
|
<p id="a2Co1_12"><b>12. For</b>—reason why he may confidently look for their prayers for him.
|
|
<br><br><b>our rejoicing</b>—<i>Greek,</i> "our glorying." Not that he glories in the testimony of his conscience, as something <i>to boast of;</i> nay, this testimony is itself the thing <i>in which</i> his glorying consists.
|
|
<br><br><b>in simplicity</b>—Most of the oldest manuscripts read, "in holiness." <i>English Version</i> reading is perhaps a gloss from <a onclick="return mV('Eph',6,5);">Eph 6:5</a> [ALFORD]. Some of the oldest manuscripts and versions, however, support it.
|
|
<br><br><b>godly sincerity</b>—literally, "sincerity of God"; that is, sincerity as in the presence of God (<a onclick="return mV('1Cr',5,8);">1Cr 5:8</a>). We <i>glory</i> in this in spite of all our adversities. <i>Sincerity</i> in <i>Greek</i> implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him (<a onclick="return mV('2Cr',2,17);">2Cr 2:17</a>). "Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts (<a onclick="return mV('Rom',12,3);">Rom 12:3</a>; <a onclick="return mV('Rom',15,15);">15:15</a>), suggests holy straightforwardness and sincere faithfulness to promises (<a onclick="return mV('2Cr',1,'17-20');">2Cr 1:17-20</a>), even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
|
|
<br><br><b>in the world</b>—even in relation to the world at large, which is full of disingenuousness.
|
|
<br><br><b>more abundantly to you-ward</b>—(<a onclick="return mV('2Cr',2,4);">2Cr 2:4</a>). His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with <i>the world</i> did not admit of his exhibiting towards it.
|
|
<p id="a2Co1_13"><b>13.</b> We write none other things (in this Epistle) than what ye read (in my former Epistle [BENGEL]; <i>present,</i> because the Epistle <i>continued still</i> to be read in the Church as an apostolic rule). CONYBEARE and HOWSON think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read <i>openly</i> (the <i>Greek</i> meaning, 'ye <i>read aloud,</i>' namely, when Paul's Epistles were publicly read in the congregation, <a onclick="return mV('1Th',5,27);">1Th 5:27</a>); yea, and what you acknowledge <i>inwardly.</i>"
|
|
<br><br><b>or acknowledge</b>—<i>Greek,</i> "or even acknowledge." The <i>Greek</i> for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
|
|
<br><br><b>even to the end</b>—of my life. Not excluding reference to <i>the day of the Lord</i> (end of <a onclick="return mV('2Cr',1,14);">2Cr 1:14</a>; <a onclick="return mV('1Cr',4,5);">1Cr 4:5</a>).
|
|
<p id="a2Co1_14"><b>14. in part</b>—In contrast to "even to the end": the testimony <i>of his life</i> was not yet completed [THEOPHYLACT and BENGEL]. Rather, "in part," that is, some of you, not all [GROTIUS, ALFORD]. So in <a onclick="return mV('2Cr',2,5);">2Cr 2:5</a>; <a onclick="return mV('Rom',11,25);">Rom 11:25</a>. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See JF & B for <a href="./Comm/jfb/2Cr/2Cr000.html"><i>Introduction.</i></a>
|
|
<br><br><b>your rejoicing</b>—your subject of <i>glorying</i> or <i>boast.</i> "Are" (not merely <i>shall be</i>) implies the present recognition of one another as a subject of mutual <i>glorying:</i> that <i>glorying</i> being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
|
|
<p id="a2Co1_15"><b>15. in this confidence</b>—of my character for sincerity being "acknowledged" by you (<a onclick="return mV('2Cr',1,'12-14');">2Cr 1:12-14</a>).
|
|
<br><br><b>was minded</b>—I was intending.
|
|
<br><br><b>before</b>—"to come unto you before" visiting Macedonia (where he now was). Compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Cr/1Cr016.html#a1Co16_5">1Co 16:5</a>; also see on JFB for <a href="./Comm/jfb/1Cr/1Cr004.html#a1Co4_18">1Co 4:18</a>, which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus <i>disappointed</i> them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (<a onclick="return mV('1Cr',4,17);">1Cr 4:17</a>) before his writing the first Epistle. Compare <a onclick="return mV('Act',19,21,22);">Act 19:21-22</a> (the order there is "Macedonia and Achaia," not <i>Achaia, Macedonia</i>); <a onclick="return mV('Act',20,1,2);">Act 20:1-2</a>.
|
|
<br><br><b>that ye might have a second benefit</b>—one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (<a onclick="return mV('Rom',1,11);">Rom 1:11-12</a>, <a onclick="return mV('Rom',1,12);">12</a>).
|
|
<p id="a2Co1_16"><b>16.</b> This intention of visiting them <i>on the way</i> to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other—perhaps in the lost Epistle (<a href= "#" onclick="return mV('1Cr',4,18);">1Cr 4:18</a>; <a href= "#" onclick="return mV('1Cr',5,9);">5:9</a>). The sense comes out more clearly in the <i>Greek</i> order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
|
|
<p id="a2Co1_17"><b>17. use lightness</b>—Was I guilty of levity? namely, by promising more than I performed.
|
|
<br><br><b>or...according to the flesh, that with me there should be yea, yea...nay, nay?</b>—The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [BENGEL, WINER, CALVIN], (<a onclick="return mV('Mat',14,7,9);">Mat 14:7, 9</a>)? The repetition of the "yea" and "nay" hardly agrees with ALFORD'S view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in <a onclick="return mV('Mat',5,37);">Mat 5:37</a>; <a onclick="return mV('Jam',5,12);">Jam 5:12</a>. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": BENGEL'S view, therefore, seems preferable.
|
|
<p id="a2Co1_18"><b>18.</b> He adds this lest they might think his DOCTRINE was changeable like his <i>purposes</i> (the change in which he admitted in <a onclick="return mV('2Cr',1,17);">2Cr 1:17</a>, while denying that it was due to "lightness," and at the same time implying that <i>not</i> to have changed, where there was good reason, would have been to imitate the <i>fleshly-minded</i> who at all costs obstinately hold to their purpose).
|
|
<br><br><b>true</b>—<i>Greek,</i> "faithful" (<a onclick="return mV('1Cr',1,9);">1Cr 1:9</a>).
|
|
<br><br><b>our word</b>—the <i>doctrine</i> we preach.
|
|
<br><br><b>was not</b>—The oldest manuscripts read "<i>is</i> not."
|
|
<br><br><b>yea and nay</b>—that is, inconsistent with itself.
|
|
<p id="a2Co1_19"><b>19.</b> Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare <a onclick="return mV('1Sa',15,29);">1Sa 15:29</a>;<a onclick="return mV('Mal',3,6);">Mal 3:6</a>).
|
|
<br><br><b>by me...Silvanus and Timotheus</b>—The Son of God, though preached by different preachers, was one and the same, unchangeable. <i>Silvanus</i> is contracted into <i>Silas</i> (<a onclick="return mV('Act',15,22);">Act 15:22</a>; compare <a onclick="return mV('1Pe',5,12);">1Pe 5:12</a>).
|
|
<br><br><b>in him was yea</b>—<i>Greek,</i> "<i>is made</i> yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, <i>through</i> Him; through the miracles wherewith He has confirmed our preaching) [GROTIUS]; or rather, by the witness of the Spirit which He has given (<a onclick="return mV('2Cr',1,21,22);">2Cr 1:21-22</a> and of which miracles were only one, and that a subordinate manifestation.
|
|
<p id="a2Co1_20"><b>20.</b> Rather, How many soever be the promises of God, in Him is the "yea" ("<i>faithfulness in His word</i>": contrasted with the "yea and nay," <a onclick="return mV('2Cr',1,19);">2Cr 1:19</a>, that is, <i>inconstancy as to one's word</i>).
|
|
<br><br><b>and in him Amen</b>—The oldest manuscripts read, "<i>Wherefore through</i> Him is <i>the</i> Amen"; that is, In Him is <i>faithfulness</i> ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His <i>word,</i> so "Amen" is His <i>oath,</i> which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" (<a onclick="return mV('Hbr',6,18);">Hbr 6:18</a>; <a onclick="return mV('Rev',3,14);">Rev 3:14</a>). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
|
|
<br><br><b>unto the glory of God by us</b>—<i>Greek,</i> "for glory unto God by us" (compare <a onclick="return mV('2Cr',4,15);">2Cr 4:15</a>), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. CONYBEARE takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us <i>and you.</i>"
|
|
<p id="a2Co1_21"><b>21. stablisheth us...in Christ</b>—that is, in the faith of Christ—in believing in Christ.
|
|
<br><br><b>anointed us</b>—As "Christ" is the "Anointed" (which His name means), so "He hath <i>anointed</i> (<i>Greek,</i> "<i>chrisas</i>") us," ministers and believing people alike, with the Spirit (<a onclick="return mV('2Cr',1,22);">2Cr 1:22</a>; <a onclick="return mV('1Jo',2,20,27);">1Jo 2:20, 27</a>). Hence we become "a sweet savor of Christ" (<a onclick="return mV('2Cr',2,15);">2Cr 2:15</a>).
|
|
<p id="a2Co1_22"><b>22. sealed</b>—A <i>seal</i> is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" (<a onclick="return mV('2Cr',1,21);">2Cr 1:21</a>; <a onclick="return mV('1Cr',9,2);">1Cr 9:2</a>).
|
|
<br><br><b>the earnest of the Spirit</b>—that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter (<a onclick="return mV('Eph',1,13,14);">Eph 1:13-14</a>). "<i>Sealed</i> with that Holy Spirit of promise which is the <i>earnest</i> of our inheritance until the redemption of the purchased possession" (<a onclick="return mV('Rom',8,23);">Rom 8:23</a>). The Spirit is the pledge of the fulfilment of "all the promises" (<a onclick="return mV('2Cr',1,20);">2Cr 1:20</a>).
|
|
<p id="a2Co1_23"><b>23. Moreover I</b>—<i>Greek,</i> "But <i>I</i> (for my part)," in contrast to GOD who hath assured us of <i>His</i> promises being hereafter fulfilled certainly (<a onclick="return mV('2Cr',1,'20-22');">2Cr 1:20-22</a>).
|
|
<br><br><b>call God</b>—the all-knowing One, who avenges wilful unfaithfulness to promises.
|
|
<br><br><b>for a record upon my soul</b>—As a witness <i>as to</i> the secret purposes of my soul, and a witness <i>against</i> it, if I lie (<a onclick="return mV('Mal',3,5);">Mal 3:5</a>).
|
|
<br><br><b>to spare you</b>—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come <i>then.</i>
|
|
<br><br><b>I came not as yet</b>—<i>Greek,</i> "no longer"; that is, I <i>gave up my purpose of then</i> visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare <a onclick="return mV('2Cr',10,10,11);">2Cr 10:10-11</a>, which shows that his detractors represented him as threatening what he had not courage to perform (<a onclick="return mV('1Cr',4,18,19);">1Cr 4:18-19</a>).
|
|
<p id="a2Co1_24"><b>24. Not for that</b>—that is, Not that. "<i>Faith</i>" is here emphatic. He had "dominion" or a right to control them in matters of <i>discipline,</i> but in matters of "<i>faith</i>" he was only a "<i>fellow helper</i> of their joy" (namely, in believing, <a onclick="return mV('Rom',15,13);">Rom 15:13</a>; <a onclick="return mV('Phl',1,25);">Phl 1:25</a>). The <i>Greek</i> is, "Not that we <i>lord</i> it over your faith." This he adds to soften the magisterial tone of <a onclick="return mV('2Cr',1,23);">2Cr 1:23</a>. His desire is to cause them not <i>sorrow</i> (<a onclick="return mV('2Cr',2,1,2);">2Cr 2:1-2</a>), but "<i>joy.</i>" The <i>Greek</i> for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (<a onclick="return mV('Rom',11,20);">Rom 11:20</a>) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (<a onclick="return mV('Rom',15,13);">Rom 15:13</a>). I want nothing more, not to <i>lord it over your faith.</i>
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |