Բ Կորնթացիներ / 2 Corinthians - 2 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle proceeds in the account of the reasons why he did not come to Corinth, ver. 1-4. Then he writes concerning the incestuous person who lay under censure; and gives direction for restoring him, together with the reasons for their so doing (ver. 5-11), and afterwards informs them of his labours and success in preaching the gospel in several places, ver. 12-17.
Adam Clarke: Commentary on the Bible - 1831
The apostle farther explains the reasons why he did not pay his intended visit to the Corinthians, Co2 2:1. And why he wrote to them in the manner he did, Co2 2:2-5. He exhorts them also to forgive the incestuous person, who had become a true penitent; and therefore he had forgiven him in the name of Christ, Co2 2:6-11. He mentions the disappointment he felt when he came to Troas in not meeting with Titus, from whom he expected to have heard an account of the state of the Corinthian Church, Co2 2:12, Co2 2:13. Gives thanks to God for the great success he had in preaching the Gospel, so that the influence of the name of Christ was felt in every place, Co2 2:14. Shows that the Gospel is a savour of life to them that believe, and of death to them that believe not, Co2 2:15, Co2 2:16. And that he and his brethren preached the pure, unadulterated doctrine of God among the people, Co2 2:17.
Albert Barnes: Notes on the Bible - 1834
2:0: In this chapter 2 Cor. 2 Paul continues the discussion of the subject which had been introduced in the pRev_ious chapter. At the close of that chapter, he had stated the reasons why he had not visited the church at Corinth; see the notes on Co2 1:23-24. The main reason was, that instead of coming to them in that disordered, and irregular state, he had preferred to send them an affectionate letter. Had he come to them personally he would have felt himself called on to exercise the severity of discipline. He chose, therefore, to try what the effect would be of a faithful and kind epistle. In this chapter, he prosecutes the same subject. He states, therefore, more at length, the reason why he had not come to them, Co2 2:1-5. The reason was, that he resolved not to come to them, if he could avoid it, with severity; that his heart was pained even with the necessity of sending such a letter; that he wrote it with much anguish of spirit; yet that he cherished toward them the most tender love.
In his former Epistle Co1 5:1-13 he had directed them to exercise discipline on the offending person in the church. This had been done according to his direction; and the offender had been suitably punished for his offence. He had been excommunicated; and it would seem that the effect on him had been to induce him to forsake his sin, and probably to put away his father's wife, and he had become a sincere penitent. Paul, therefore, in the next place Co2 2:6-11, exhorts them to receive him again into fellowship with the church. The punishment be says had been sufficient Co2 2:6; they ought now to be kind and forgiving to him lest he should be overwhelmed with his sorrow Co2 2:7; he says, that he had forgiven him, so far as he was concerned, and he entreated them to do the same Co2 2:10; and says that they ought, by all means, to pursue such a course that Satan could get no advantage of them, Co2 2:11.
Paul then states the disappointment which he had had at Troas in not seeing Titus, from whom he had expected to learn what was the state of the church at Corinth, and what was the reception of his letter there; but that not seeing him there, he had gone on to Macedonia, Co2 2:12-13. There, it would seem, he met Titus, and learned that his letter had had all the success which he could have desired. It had been kindly received; and all that he had wished in regard to discipline had been performed, Co2 2:14. The hearing of this success gives him occasion to thank God for it, as one among many instances in which his efforts to advance His cause had been crowned with success. God had made him successful everywhere; and God had made him triumph in Christ in every place. This fact gives him occasion Co2 2:15-16 to state the general effect of his preaching and his labors. His efforts, he says, were always acceptable to God - though he could not be ignorant that in some cases the gospel which he preached was the occasion of the aggravated condemnation of those who heard and rejected it. Yet he had the consolation of reflecting that it was by no fault of his, Co2 2:17. It was not because he had corrupted the Word of God; it was not because he was unfaithful; it was not because he was not sincere. He had a good conscience - a conscience which assured him that he spoke in sincerity and as in the sight of God - though the unhappy effect might be that many would perish from under his ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 2:1, Having shown the reason why he came not to them, Co2 2:6, he requires them to forgive and to comfort that excommunicated person, Co2 2:10. even as himself also upon his true repentance had forgiven him; Co2 2:12, declaring withal why he departed from Troas to Macedonia, Co2 2:14. and the happy success which God gave to his preaching in all places.
Geneva 1599
But I determined this with myself, that I would not come again to you in (a) heaviness.
(a) Causing grief among you, which he would have done if he had come to them before they had repented.
John Gill
INTRODUCTION TO 2 CORINTHIANS 2
The apostle, in this chapter, goes on to give reasons of his not coming, as yet, to Corinth; and removes the charge of severity, which some might think him guilty of, in what he had written in his former epistle concerning the incestuous person, who having repented of his sin, he would now have comforted, and the censure laid on him by the church taken off; after which he gives an account of the success of the Gospel in several parts, of its power and purity, and of the faithful dispensation of it by himself and others: in 2Cor 2:1, he assigns this as a reason why he had determined with himself not to come to Corinth as yet, and why he deferred his coming, that when he came he might not be sorrowful himself, nor make others sorrowful, which necessarily involve each other; for if he made others sorrowful by his sharp rebukes, which as things had been he could not but in faithfulness give, he must be in sorrow himself, since there would be none to make him cheerful, but such whom he made sorrowful, 2Cor 2:2, wherefore to meet together under such circumstances must be uncomfortable; and hence he chose to put off his coming until things took another turn; and this was the reason of his writing with so much seeming severity concerning the incestuous person, in the former epistle, to bring him and them to repentance, and so prevent that sorrow which he otherwise must have had, had he in person come to them whilst they were unconcerned about that affair; and that he might have that joy, which he was confident of everyone was desirous he should have, 2Cor 2:3, and he was so far from being of a cruel and uncompassionate disposition, that it was with an aching heart, and with flowing eyes, that he wrote that letter to them; nor was it written with that view merely to grieve them, but to let them know the tender and affectionate concern he had for their welfare, 2Cor 2:4. Besides, this affair of the incestuous person was not only matter of grief to the apostle, but to them all; or he was not the only person he was grieved with, but with them all, and therefore it was necessary to use greater severity and roughness, 2Cor 2:5. However, inasmuch as the end he had in view was answered, the humbling of the delinquent, and bringing him to repentance, nothing more was to be done, the punishment of excommunication was sufficient, 2Cor 2:6, and that ought now to be removed, and the man forgiven, and comforted, lest he should be overwhelmed with sorrow, and be reduced to despair, 2Cor 2:7. Wherefore the apostle entreats them to give some fresh assurances of their love to the repenting brother, and signify it by their hearty reception of him into communion again, 2Cor 2:8, in doing which they would give proof of their obedience to him the apostle, which was an end he had in writing to them before, concerning the excommunication of the same person, 2Cor 2:9, and which he urges them to from his own example, who was ready to join with them in forgiving him, out of love to them, and in the name of Christ, 2Cor 2:10, and the rather it became them to do so, lest Satan should get an advantage of them, and establish a bad principle and practice among them, that such as fall into sin, though they repent, should not be restored to the communion of the church, of whose devices in different forms and shapes, to do mischief to the churches of Christ, and particular believers, the apostle and others were not ignorant, 2Cor 2:11. Moreover, what had took up his time, and had prevented him from coming to Corinth as yet, was his being called to, and employed in the preaching of the Gospel elsewhere, particularly at Troas, where he was the rather inclined to stay, and there was a necessity of it, because there was a door opened for it, 2Cor 2:12, and yet not finding Titus, there, as he expected, he was uneasy, and departed thence into Macedonia, in quest of him, 2Cor 2:13, where, as in other places, he preached the Gospel with success, which he ascribes to God, and gives him thanks for it, 2Cor 2:14, which success he illustrates by dividing the persons to whom he preached the Gospel, into two classes, they that are saved, and they that perish, 2Cor 2:15, on whom it had different effects, diffusing death, and adding death to death in the one, and communicating life, and adding life to life in the other: and lest he should be thought to arrogate too much to himself, and other ministers of the word, of whom he speaks, he acknowledges his and their insufficiency to preach the Gospel, and make it effectual; and that all fitness for it, and all the virtue and efficacy of it, were from the Lord, 2Cor 2:16, and then gives the reason why he, and the rest of the faithful ministers of the Gospel, were a sweet savour to Christ, as he had asserted, because they did not, as others, corrupt this box of ointment, but faithfully and sincerely poured it out, without mixing and adulterating it; and this they did as being in the view of the omniscient God, to whom they could appeal for their integrity and honesty, 2Cor 2:17.
John Wesley
In grief - Either on account of the particular offender, or of the church in general.
Robert Jamieson, A. R. Fausset and David Brown
REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
with myself--in contrast to "you" (2Cor 1:23). The same antithesis between Paul and them appears in 2Cor 2:2.
not come again . . . in heaviness--"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 2Cor 13:2; compare 2Cor 12:14; 2Cor 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Cor 2:2, "I make you sorry," and 2Cor 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Cor 1:23.
2:12:1: Բայց զայս եւեթ ընտրեցի, զի մի՛ միւսանգամ տրտմութեամբ եկից առ ձեզ.
1 Բայց այս բանը որոշեցի, որ ուրիշ անգամ տրտմութեամբ ձեզ մօտ չգամ.
2 Սակայն ես ինձմէ որոշեցի, որ նորէն տրտմութիւնով չգամ ձեզի։
Բայց զայս [7]եւեթ ընտրեցի``, զի մի՛ միւսանգամ տրտմութեամբ եկից առ ձեզ:

2:1: Բայց զայս եւեթ ընտրեցի, զի մի՛ միւսանգամ տրտմութեամբ եկից առ ձեզ.
1 Բայց այս բանը որոշեցի, որ ուրիշ անգամ տրտմութեամբ ձեզ մօտ չգամ.
2 Սակայն ես ինձմէ որոշեցի, որ նորէն տրտմութիւնով չգամ ձեզի։
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2:11: Итак я рассудил сам в себе не приходить к вам опять с огорчением.
2:1  ἔκρινα γὰρ ἐμαυτῶ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν·
2:1. ἔκρινα (I-separated) γὰρ (therefore) ἐμαυτῷ (unto-myself) τοῦτο, (to-the-one-this,"τὸ (to-the-one) μὴ (lest) πάλιν (unto-furthered) ἐν (in) λύπῃ (unto-a-saddening) πρὸς (toward) ὑμᾶς (to-ye) ἐλθεῖν: (to-have-had-came)
2:1. statui autem hoc ipse apud me ne iterum in tristitia venirem ad vosBut I determined this with myself, to come to you again in sorrow.
1. But I determined this for myself, that I would not come again to you with sorrow.
2:1. But I determined this within myself, not to return again to you in sorrow.
2:1. But I determined this with myself, that I would not come again to you in heaviness.
[9] But I determined this with myself, that I would not come again to you in heaviness:

1: Итак я рассудил сам в себе не приходить к вам опять с огорчением.
2:1  ἔκρινα γὰρ ἐμαυτῶ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς ἐλθεῖν·
2:1. statui autem hoc ipse apud me ne iterum in tristitia venirem ad vos
But I determined this with myself, to come to you again in sorrow.
2:1. But I determined this within myself, not to return again to you in sorrow.
2:1. But I determined this with myself, that I would not come again to you in heaviness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Ап. твердо решил не приходить к Коринфянам во второй раз со скорбью, т. е. огорчая их своими справедливыми укорами. Ведь Коринфяне - его единственная радость. Как может огорчить он тех, от кого ожидает радости? Он рассудил за лучшее объясниться с ними письменно, хотя и послание его вовсе написано не с тою целью чтобы огорчить Коринфян, а чтобы засвидетельствовать о любви Апостола к Коринфской церкви.

1: Опять следует относить к выражению приходит(Феодорит). Ап. в первый раз посетил Коринф во время второго своего апостольского путешествия и ушел оттуда в радостном настроении. Он не хотел испортить этого настроения и потому отложил второе посещение Коринфа. - С огорчением. Здесь Ап. разумеет и то огорчение, какое должны бы причинить Коринфянам его упреки, и свое собственное огорчение, какое он должен был чувствовать при этом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Expresses His Affection.A. D. 57.
1 But I determined this with myself, that I would not come again to you in heaviness. 2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

In these verses, 1. The apostle proceeds in giving an account of the reason why he did not come to Corinth, as was expected; namely, because he was unwilling to grieve them, or be grieved by them, v. 1, 2. He had determined not to come to them in heaviness, which yet he would have done had he come and found scandal among them not duly animadverted upon: this would have been cause of grief both to him and them, for their sorrow or joy at meeting would have been mutual. If he had made them sorry, that would have been a sorrow to himself, for there would have been none to have made him glad. But his desire was to have a cheerful meeting with them, and not to have it embittered by any unhappy occasion of disagreeing. 2. He tells them it was to the same intent that he wrote his former epistle, v. 3, 4. (1.) That he might not have sorrow from those of whom he ought to rejoice; and that he had written to them in confidence of their doing what was requisite, in order to their benefit and his comfort. The particular thing referred to, as appears by the following verses, was the case of the incestuous person about whom he had written in the first epistle, ch. v. Nor was the apostle disappointed in his expectation. (2.) He assures them that he did not design to grieve them, but to testify his love to them, and that he wrote to them with much anguish and affliction in his own heart, and with great affection to them. He had written with tears, that they might know his abundant love to them. Note, [1.] Even in reproofs, admonitions, and acts of discipline, faithful ministers show their love. [2.] Needful censures, and the exercise of church-discipline towards offenders, are a grief to tender-spirited ministers, and are administered with regret.
Adam Clarke: Commentary on the Bible - 1831
2:1: But I determined this - The apostle continues to give farther reasons why he did not visit them at the proposed time. Because of the scandals that were among them he could not see them comfortably; and therefore he determined not to see them at all till he had reason to believe that those evils were put away.
Albert Barnes: Notes on the Bible - 1834
2:1: But I determined this with myself - I made up my mind on this point; I formed this resolution in regard to my course.
That I would not come again to you in heaviness - In grief (ἐνη λύπ enē lup). "I would not come, if I could avoid it, in circumstances which must have grieved both me and you. I would not come while there existed among you such irregularities as must have pained my heart, and as must have compelled me to resort to such acts of discipline as would be painful to you. I resolved, therefore, to endeavor to remove these evils before I came, that when I did come, my visit might be mutually agreeable to us both. For that reason I changed my purpose about visiting you, when I heard of those disorders, and resolved to send an epistle. If that should be successful, then the way would be open for an agreeable visit to you." This verse, therefore, contains the statement of the principal reason why he had not come to them as he had at first proposed. It was really from no fickleness, but it was from love to them, and a desire that his visit should be mutually agreeable, compare the notes, Co2 1:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: I determined: Co2 1:15-17, Act 11:29, Act 15:2, Act 15:37; Co1 2:2, Co1 5:3; Tit 3:12
that: Co2 2:4, Co2 1:23, Co2 7:5-8, Co2 12:20, Co2 12:21, Co2 13:10; Co1 4:21
John Gill
But I determined with myself,.... The apostle having removed the charge of levity and inconstancy brought against him, goes on to excuse his delay in coming to them, and to soften the severity, which some thought too much, he had used in his former epistle: he determined with himself, he took up a resolution within his own breast some time ago, says he,
that I would not come again to you in heaviness; that he would not come with sorrow and heaviness, bewailing their sins not repented of, and by sharp reproofs and censures, which in such a case would be necessary, be the cause of grief and trouble to them; wherefore he determined to wait their repentance and amendment before he came again. The word "again", may be connected with the phrase "in heaviness"; and the sense be, that in his former epistle, which was a sort of coming to them, he made them heavy and sorry, by sharply rebuking them for some disorders that were among them; and since it has been a settled point with him, that he would not come in heaviness again: or with the word "come"; and then the meaning is, as his first coming among them was to the joy of their souls, so it was a determined case with him, that his second coming should not be with grief, either to them or himself, or both; and this is the true reason why he had deferred it so long.
2:22:2: զի եթէ ես տրտմեցուցանե՛մ զձեզ. եւ ո՞վ է որ ուրախ առնիցէ զիս, եթէ ոչ որ տրտմիցի՛ն յինէն[3990]։ [3990] Ոմանք. Ուրախ առնէ զձեզ. եթէ ոչ որ տրտմիցինն։ Ոսկան. Տրտմիցի յինէն։
2 որովհետեւ, եթէ ե՛ս տրտմեցնեմ ձեզ, էլ ո՞վ է, որ կ’ուրախացնի ինձ, եթէ ոչ նրանք, որոնց տրտմութիւն պատճառեցի ես:
2 Վասն զի եթէ ես ձեզ տրտմեցնեմ, ալ ո՞վ է որ զիս պիտի ուրախացնէ եթէ ոչ ան՝ որ ինձմէ կը տրտմի։
զի եթէ ես տրտմեցուցանեմ զձեզ, եւ ո՞վ է որ ուրախ առնիցէ զիս, եթէ ոչ` որ տրտմիցին յինէն:

2:2: զի եթէ ես տրտմեցուցանե՛մ զձեզ. եւ ո՞վ է որ ուրախ առնիցէ զիս, եթէ ոչ որ տրտմիցի՛ն յինէն[3990]։
[3990] Ոմանք. Ուրախ առնէ զձեզ. եթէ ոչ որ տրտմիցինն։ Ոսկան. Տրտմիցի յինէն։
2 որովհետեւ, եթէ ե՛ս տրտմեցնեմ ձեզ, էլ ո՞վ է, որ կ’ուրախացնի ինձ, եթէ ոչ նրանք, որոնց տրտմութիւն պատճառեցի ես:
2 Վասն զի եթէ ես ձեզ տրտմեցնեմ, ալ ո՞վ է որ զիս պիտի ուրախացնէ եթէ ոչ ան՝ որ ինձմէ կը տրտմի։
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2:22: Ибо если я огорчаю вас, то кто обрадует меня, как не тот, кто огорчен мною?
2:2  εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ;
2:2. εἰ (if) γὰρ (therefore) ἐγὼ (I) λυπῶ (I-sadden-unto) ὑμᾶς, (to-ye,"καὶ (and) τίς (what-one) ὁ (the-one) εὐφραίνων (goodly-centering) με (to-me) εἰ (if) μὴ (lest) ὁ (the-one) λυπούμενος (being-saddened-unto) ἐξ (out) ἐμοῦ; (of-ME?"
2:2. si enim ego contristo vos et quis est qui me laetificet nisi qui contristatur ex meFor if I make you sorrowful, who is he then that can make me glad, but the same who is made sorrowful by me?
2. For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?
2:2. For if I make you sorrowful, then who is it that can make me glad, except the one who is made sorrowful by me?
2:2. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?
For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me:

2: Ибо если я огорчаю вас, то кто обрадует меня, как не тот, кто огорчен мною?
2:2  εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ;
2:2. si enim ego contristo vos et quis est qui me laetificet nisi qui contristatur ex me
For if I make you sorrowful, who is he then that can make me glad, but the same who is made sorrowful by me?
2:2. For if I make you sorrowful, then who is it that can make me glad, except the one who is made sorrowful by me?
2:2. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Если бы Апостолу пришлось огорчить своими упреками Коринфян, то, понятно, он и сам остался бы в огорчении, ибо кто же в Коринфе, помимо христиан, мог доставить ему какую-нибудь радость? А христиане эти были бы огорчены Апостолом, и им было уже не до того, чтобы заботиться о радости его.
Adam Clarke: Commentary on the Bible - 1831
2:2: For if I make you sorry - Should he have come and used his apostolical authority, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.
Albert Barnes: Notes on the Bible - 1834
2:2: For if I make you sorry - "If when I should come among you, I should be called on to inflict sorrow by punishing your offending brethren by an act of severe discipline as soon as I came, who would there be to give me comfort but those very persons whom I had affected with grief? How little prepared would they be to make me happy, and to comfort me, amidst the deep sorrow which I should have caused by an act of severe discipline. After such an act - an act that would spread sorrow through the whole church, how could I expect that comfort which I should desire to find among you. The whole church would be affected with grief; and though I might be sustained by the sound part of the church, yet my visit would be attended with painful circumstances. I resolved, therefore, to remove all cause of difficulty, if possible, before I came, that my visit might be pleasant to us all." The idea is, that there was such a sympathy between him and them; that he was so attached to them, that he could not expect to be happy unless they were happy; that though he might be conscious he was only discharging a duty, and that God would sustain him in it, yet that it would mar the pleasure of his visit, and destroy all his anticipated happiness by the general grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Co2 1:14, Co2 11:29; Rom 12:15; Co1 12:26
John Gill
For if I make you sorry,.... That is, should he come among them, and be the means of fresh grief and sorrow:
who is he then that maketh me glad? such was his love and affection for them, and sympathy with them, that should they be grieved, he should grieve also; they were the only persons he could take any delight in at Corinth; wherefore should they be in heaviness, he would be so too, and then what pleasure would he have in being among them? since not a man of them would be in a condition and capacity to make him cheerful:
but the same which is made sorry by me. The Ethiopic version without any authority reads this clause, "except he whom I have made glad"; but the apostle is to be understood either of some particular man, the incestuous person, who had been made sorry, by that awful punishment of being delivered up to Satan, inflicted on him; or else the singular number being put for the plural collectively, is to be understood of all the members of the church at Corinth, who had been greatly grieved by the sharp reproofs he had given them; and therefore unless this trouble was removed, he could not expect to have much comfort and pleasure with them.
John Wesley
For if I grieve you, who is he that cheereth me, but he that is grieved by me - That is, I cannot be comforted myself till his grief is removed.
Robert Jamieson, A. R. Fausset and David Brown
For--proof that he shrinks from causing them sorrow ("heaviness").
if I--The "I" is emphatic. Some detractor may say that this (2Cor 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, 2Cor 2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for . . . who is he then that?" &c.
2:32:3: Եւ զայս գրեցի, զի մի՛ յորժամ գայցեմ տրտմութիւն ինչ կրիցեմ, ուստի արժանի՛դ իցէ ինձ ուրախ լինել. յուսացեա՛լ եմ ՚ի ձեզ ամենեսին, զի իմ ուրախութիւնս՝ ձեր ամենեցուն է[3991]։ [3991] Բազումք. Արժանդ իցէ ինձ։ Ուր ոմանք. Արժան է ինձ ու՛՛։ Ոմանք. Եւ զայս զի գրեցի, զի... իմ ուրախութիւնն ձեր։
3 Եւ այն, ինչ գրեցի, գրեցի նրա համար, որ, երբ գամ, տրտմութիւն չկրեմ այնտեղից, որտեղ պէտք է, որ ես ուրախանայի. վստահ եմ ձեր բոլորի վրայ, որ իմ ուրախութիւնը ձեր բոլորինն է.
3 Ասիկա գրեցի*, որ չըլլայ թէ երբ գամ՝ տրտմութիւն մը կրեմ անոնցմէ, որոնք պէտք է զիս ուրախացնեն. քանզի ձեր ամենուն վրայ վստահ եմ, որ իմ ուրախութիւնս ձեր ամենունն է։
Եւ զայս զի գրեցի` զի մի՛ յորժամ գայցեմ, տրտմութիւն ինչ կրիցեմ, ուստի արժանիդ իցէ ինձ ուրախ լինել. յուսացեալ եմ ի ձեզ ամենեսին, զի իմ ուրախութիւնս ձեր ամենեցուն է:

2:3: Եւ զայս գրեցի, զի մի՛ յորժամ գայցեմ տրտմութիւն ինչ կրիցեմ, ուստի արժանի՛դ իցէ ինձ ուրախ լինել. յուսացեա՛լ եմ ՚ի ձեզ ամենեսին, զի իմ ուրախութիւնս՝ ձեր ամենեցուն է[3991]։
[3991] Բազումք. Արժանդ իցէ ինձ։ Ուր ոմանք. Արժան է ինձ ու՛՛։ Ոմանք. Եւ զայս զի գրեցի, զի... իմ ուրախութիւնն ձեր։
3 Եւ այն, ինչ գրեցի, գրեցի նրա համար, որ, երբ գամ, տրտմութիւն չկրեմ այնտեղից, որտեղ պէտք է, որ ես ուրախանայի. վստահ եմ ձեր բոլորի վրայ, որ իմ ուրախութիւնը ձեր բոլորինն է.
3 Ասիկա գրեցի*, որ չըլլայ թէ երբ գամ՝ տրտմութիւն մը կրեմ անոնցմէ, որոնք պէտք է զիս ուրախացնեն. քանզի ձեր ամենուն վրայ վստահ եմ, որ իմ ուրախութիւնս ձեր ամենունն է։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: Это самое и писал я вам, дабы, придя, не иметь огорчения от тех, о которых мне надлежало радоваться: ибо я во всех вас уверен, что моя радость есть [радость] и для всех вас.
2:3  καὶ ἔγραψα τοῦτο αὐτὸ ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφ᾽ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν.
2:3. καὶ (And) ἔγραψα (I-scribed) τοῦτο (to-the-one-this) αὐτὸ (to-it) ἵνα (so) μὴ (lest) ἐλθὼν (having-had-came) λύπην (to-a-saddening) σχῶ (I-might-have-had-held) ἀφ' (off) ὧν ( of-which ) ἔδει (it-was-binding) με (to-me) χαίρειν, (to-joy,"πεποιθὼς (having-hath-had-come-to-conduce) ἐπὶ (upon) πάντας ( to-all ) ὑμᾶς (to-ye) ὅτι (to-which-a-one) ἡ (the-one) ἐμὴ (mine) χαρὰ (a-joy) πάντων ( of-all ) ὑμῶν (of-ye) ἐστίν. (it-be)
2:3. et hoc ipsum scripsi ut non cum venero tristitiam super tristitiam habeam de quibus oportuerat me gaudere confidens in omnibus vobis quia meum gaudium omnium vestrum estAnd I wrote this same to you: that I may not, when I come, have sorrow upon sorrow from them of whom I ought to rejoice: having confidence in you all, that my joy is the joy of you all.
3. And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is of you all.
2:3. And so, I wrote this same thing to you, so that I might not, when I arrive, add sorrow to sorrow for those with whom I ought to rejoice, having confidence in you in all things, so that my joy may be entirely yours.
2:3. And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is [the joy] of you all.
And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is [the joy] of you all:

3: Это самое и писал я вам, дабы, придя, не иметь огорчения от тех, о которых мне надлежало радоваться: ибо я во всех вас уверен, что моя радость есть [радость] и для всех вас.
2:3  καὶ ἔγραψα τοῦτο αὐτὸ ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφ᾽ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν.
2:3. et hoc ipsum scripsi ut non cum venero tristitiam super tristitiam habeam de quibus oportuerat me gaudere confidens in omnibus vobis quia meum gaudium omnium vestrum est
And I wrote this same to you: that I may not, when I come, have sorrow upon sorrow from them of whom I ought to rejoice: having confidence in you all, that my joy is the joy of you all.
2:3. And so, I wrote this same thing to you, so that I might not, when I arrive, add sorrow to sorrow for those with whom I ought to rejoice, having confidence in you in all things, so that my joy may be entirely yours.
2:3. And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is [the joy] of you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В виду этого Ап. и написал им это послание [Большинство толкователей, неизвестно почему, видят здесь указание на 1-е послание к Коринфянам], высказав все, что занимало его мысли. Пусть Коринфяне прочтут со вниманием его наставления и постараются исправить свои недостатки. Тогда Апостолу, когда он посетит Коринф, не придется уже терпеть огорчения. Ап. уверен в том, что Коринфяне поспешат устранить к его приходу все эти недостатки - ведь они его любят и хотят, чтобы он всегда радовался.
Adam Clarke: Commentary on the Bible - 1831
2:3: And I wrote this same unto you - This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. See Co1 5:1-13.
My joy is the joy of you all - I know that ye wish my comfort as much as I wish yours.
Albert Barnes: Notes on the Bible - 1834
2:3: And I wrote this same unto you - The words "this same" (τοῦτο αὐτὸ (touto auto) refer to what he had written to them in the former Epistle, particularly to what he had written in regard to the incestuous person, requiring them to excommunicate him. Probably the expression also includes the commands in his former Epistle to reform their conduct in general, and to put away the abuses and evil practices which pRev_ailed in the church there.
Lest when I came ... - Lest I should be obliged if I came personally to exercise the severity of discipline, and thus to diffuse sorrow throughout the entire church.
I should have sorrow from them of whom I ought to rejoice - Lest I should have grief in the church. Lest the conduct of the church, and the abuses which pRev_ail in it should give me sorrow. I should be grieved with the existence of these evils; and I should be obliged to resort to measures which would be painful to me, and to the whole church. Paul sought to avoid this by persuading them before he came to exercise the discipline themselves, and to put away the evil practices which pRev_ailed among them.
Having confidence in you all - Having confidence that this is your general character, that whatever adds to my joy, or promotes my happiness, would give joy to you all. Paul had enemies in Corinth; he knew that there were some there whose minds were alienated from him, and who were endeavoring to do him injury. Yet he did not doubt that it was the general character of the church that they wished him well, and would desire to make him happy; that what would tend to promote his happiness would also promote theirs; and therefore, that they would be willing to do anything that would make his visit agreeable to him when he came among them. He was, therefore, persuaded that if he wrote them an affectionate letter, they would listen to his injunctions, that thus all that was painful might be avoided when he came among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: I wrote: Co1 4:21, Co1 5:1-13
lest: Co2 12:21, Co2 13:1, Co2 13:2
I ought: Co2 12:11
having: Co2 1:15, Co2 7:6, Co2 8:22; Gal 5:10; Plm 1:21
Geneva 1599
And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having (b) confidence in you all, that my joy is [the joy] of you all.
(b) For I trusted that you would immediately take that out of the way which you knew I was discontented with, considering how you are persuaded that my joy is your joy.
John Gill
And I wrote this same unto you,.... Not what he had written in the preceding verse, or in 2Cor 1:23, where he says, that his not coming to them as yet was to spare them; but what he had written to them in his former epistle, concerning the excommunication of the incestuous man, which had so much grieved both him and them; and this the apostle chose rather to order by writing, than in person; hoping to hear of their repentance and amendment, before he came among them:
lest, says he,
when I came, or should come,
I should have sorrow from them of whom I ought to rejoice; some copies and the Complutensian edition read, "sorrow upon sorrow"; and so does the Vulgate Latin version, which seems to be transcribed from Phil 2:27, that is, he took this method of sending a reproving letter, in order to bring them to a sense and acknowledgment of sin; lest should he come in person, some would have been a grief and trouble to him, having fallen into sin not repented of; who ought to have been matter of rejoicing to him, as being the seals of his apostleship, and his work in the Lord: and this step he was the more encouraged to take, through the confidence he had of them,
having confidence in you all; being fully persuaded of their affection for him, and opinion of him:
that my joy is the joy of you all; that their joy and grief were mutual and common; that what he rejoiced in, they did likewise; and what was displeasing to him was displeasing to them; and therefore upon the first hint given, he took care to remove the occasion of such displeasure, that their mutual comfort might take place; assuring them, and of which they might be assured, that it was no joy to him to grieve them; he could have none when theirs was gone; his ultimate view in writing to them in the manner he had, was not to grieve, but to bring them to repentance and reformation, which issued in the mutual joy of him and them.
John Wesley
And I wrote thus to you - I wrote to you before in this determination, not to come to you in grief.
Robert Jamieson, A. R. Fausset and David Brown
I wrote this same unto you--namely, that I would not come to you then (2Cor 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 1Cor 16:7; compare 1Cor 4:19, 1Cor 4:21; 1Cor 5:2-7, 1Cor 5:13).
sorrow from them of whom I ought to rejoice--that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.
having confidence . . . that my joy is the joy of you all--trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [ALFORD]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 1Cor 13:7), will make his joy (2Cor 2:2) their joy.
2:42:4: Զի ՚ի բազում վշտաց եւ ՚ի նեղութենէ սրտի գրեցի առ ձեզ բազում արտասուօք. ո՛չ զի տրտմիցիք, այլ զի զսէրն իմ գիտասջի՛ք, զոր ունիմ առաւելապէս առ ձեզ[3992]։ [3992] Ոմանք. Ոչ զի տրտմիջիք... առաւել եւս առ ձեզ։
4 որովհետեւ բազում վշտերի եւ սրտի նեղութեան պատճառով ձեզ գրեցի առատ արտասուքներով, ոչ որպէսզի տրտմէք, այլ իմանաք իմ սէրը, որն ունեմ առաւել չափով ձեր հանդէպ:
4 Վասն զի շատ նեղութենէ եւ սրտի տագնապէ ես ձեզի գրեցի շատ արցունքով. ոչ թէ՝ որպէս զի դուք տրտմիք, հապա որպէս զի ճանչնաք այն սէ՛րը որ ես ունիմ ձեր վրայ։
Զի ի բազում վշտաց եւ ի նեղութենէ սրտի գրեցի առ ձեզ բազում արտասուօք. ոչ զի տրտմիցիք, այլ զի զսէրն իմ գիտասջիք զոր ունիմ առաւելապէս առ ձեզ:

2:4: Զի ՚ի բազում վշտաց եւ ՚ի նեղութենէ սրտի գրեցի առ ձեզ բազում արտասուօք. ո՛չ զի տրտմիցիք, այլ զի զսէրն իմ գիտասջի՛ք, զոր ունիմ առաւելապէս առ ձեզ[3992]։
[3992] Ոմանք. Ոչ զի տրտմիջիք... առաւել եւս առ ձեզ։
4 որովհետեւ բազում վշտերի եւ սրտի նեղութեան պատճառով ձեզ գրեցի առատ արտասուքներով, ոչ որպէսզի տրտմէք, այլ իմանաք իմ սէրը, որն ունեմ առաւել չափով ձեր հանդէպ:
4 Վասն զի շատ նեղութենէ եւ սրտի տագնապէ ես ձեզի գրեցի շատ արցունքով. ոչ թէ՝ որպէս զի դուք տրտմիք, հապա որպէս զի ճանչնաք այն սէ՛րը որ ես ունիմ ձեր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: От великой скорби и стесненного сердца я писал вам со многими слезами, не для того, чтобы огорчить вас, но чтобы вы познали любовь, какую я в избытке имею к вам.
2:4  ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς.
2:4. ἐκ (Out) γὰρ (therefore) πολλῆς (of-much) θλίψεως (of-a-pressing) καὶ (and) συνοχῆς (of-a-holding-together) καρδίας (of-a-heart) ἔγραψα (I-scribed) ὑμῖν (unto-ye) διὰ (through) πολλῶν ( of-much ) δακρύων, (of-tears,"οὐχ (not) ἵνα (so) λυπηθῆτε, (ye-might-have-been-saddened-unto,"ἀλλὰ (other) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) ἵνα (so) γνῶτε (ye-might-have-had-acquainted) ἣν (to-which) ἔχω (I-hold) περισσοτέρως (unto-more-abouted) εἰς (into) ὑμᾶς. (to-ye)
2:4. nam ex multa tribulatione et angustia cordis scripsi vobis per multas lacrimas non ut contristemini sed ut sciatis quam caritatem habeo abundantius in vobisFor out of much affliction and anguish of heart, I wrote to you with many tears: not that you should be made sorrowful: but that you might know the charity I have more abundantly towards you.
4. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you.
2:4. For with much tribulation and anguish of heart, I wrote to you with many tears: not so that you would be sorrowful, but so that you might know the charity that I have more abundantly toward you.
2:4. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.
For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you:

4: От великой скорби и стесненного сердца я писал вам со многими слезами, не для того, чтобы огорчить вас, но чтобы вы познали любовь, какую я в избытке имею к вам.
2:4  ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων, οὐχ ἵνα λυπηθῆτε ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε ἣν ἔχω περισσοτέρως εἰς ὑμᾶς.
2:4. nam ex multa tribulatione et angustia cordis scripsi vobis per multas lacrimas non ut contristemini sed ut sciatis quam caritatem habeo abundantius in vobis
For out of much affliction and anguish of heart, I wrote to you with many tears: not that you should be made sorrowful: but that you might know the charity I have more abundantly towards you.
2:4. For with much tribulation and anguish of heart, I wrote to you with many tears: not so that you would be sorrowful, but so that you might know the charity that I have more abundantly toward you.
2:4. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Глубокую скорбь поэтому чувствует Апостол теперь, когда ему приходится, хотя бы и письменно, обращаться к Коринфянам с обличениями. На самом деле, ему бы хотелось ничем не огорчить своих любимых Коринфян.
Adam Clarke: Commentary on the Bible - 1831
2:4: For out of much affliction, etc. - It is very likely that the apostle's enemies had represented him as a harsh, austere, authoritative man; who was better pleased with inflicting wounds than in healing them. But he vindicates himself from this charge by solemnly asserting that this was the most painful part of his office; and that the writing of his first epistle to them cost him much affliction and anguish of heart, and many tears.
Albert Barnes: Notes on the Bible - 1834
2:4: For out of much affliction - Possibly Paul's enemies had charged him with being harsh and overbearing. They may have said that there was much needless severity in his letter. He here meets that, and says, that it was with much pain and many tears that he was constrained to write as he did. He was pained at their conduct, and at the necessity which existed for such an epistle. This is an eminently beautiful instance of Paul's kindness of heart, and his susceptibility to tender impressions. The evil conduct of others gives pain to a good man; and the necessity of administering reproof and discipline is often as painful to him who does it, as it is to those who are the subjects of it.
And anguish of heart - The word rendered "anguish" (συνοχὴ sunochē) means, properly, "a holding together or shutting up"; and then, "pressure, distress, anguish" - an affliction of the heart by which one feels tightened or constrained; such a pressure as great grief causes at the heart.
I wrote unto you with many tears - With much weeping and grief that I was constrained to write such a letter. This was an instance of Paul's great tenderness of heart - a trait of character which, he uniformly evinced. With all his strength of mind, and all His courage and readiness to face danger, Paul was not ashamed to weep; and especially if he had any occasion of censuring his Christian brethren, or administering discipline; compare Phi 3:18; Act 20:31. This is also a specimen of the manner in which Paul met the faults of his Christian brethren. It was not with bitter denunciation. It was not with sarcasm and ridicule. It was not by emblazoning those faults abroad to others. It was not with the spirit of rejoicing that they had committed errors, and had been guilty of sin. It was not as if he was glad of the opportunity of administering rebuke, and took pleasure in denunciation and in the language of reproof. All this is often done by others; but Paul pursued a different course. He sent an affectionate letter to the offenders themselves; and he did it with many tears. it was done weeping. Admonition would always be done right if it was done with tears. Discipline would always be right, and would be effectual, if it were administered with tears. Any man will receive an admonition kindly, if he who administers it does it weeping; and the heart of an offender will be melted, if he who attempts to reprove him comes to him with tears. How happy would it be if all who attempt to reprove should do it with Paul's spirit. How happy, if all discipline should be administered in the church in his manner. But, we may add, how seldom is this done! How few are there who feel themselves called on to reprove an offending brother, or to charge a brother with heresy or crime, that do it with tears!
Not that ye should be grieved - It was not my object to give you pain.
But that ye might know the love ... - This was one of the best evidences of his great love to them which he could possibly give. It is proof of genuine friendship for another, when we faithfully and affectionately admonish him of the error of his course; it is the highest proof of affection when we do it with tears. It is cruelty to suffer a brother to remain in sin unadmonished; it is cruel to admonish him of it in a harsh, severe, and authoritative tone; but it is proof of tender attachment when we go to him with tears, and entreat him to repent and reform. No one gives higher proof of attachment to another than he who affectionately admonishes him of his sin and danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: out: Lev 19:17, Lev 19:18; Psa 119:136; Pro 27:5, Pro 27:6; Jer 13:15-17; Luk 19:41-44; Rom 9:2, Rom 9:3; Phi 3:18
not: Co2 7:8, Co2 7:9, Co2 7:12, Co2 12:15, that you might, Co2 11:2
John Gill
For out of much affliction and anguish of heart,.... Being greatly pressed in his spirit, and grieved at his heart, for the abominable iniquities among them, which they seemed to take no notice of, and to be unconcerned about, yea, rather to be puffed up with:
I wrote to you with many tears; as signs and expressions of, and by which were vented, the inward anguish and distress of his soul; and the letter he sent to them in some measure bore witness to it: which was written,
not that you should be grieved; that is, not merely for the sake of grieving of them, in which he took no pleasure; not but that the apostle designed and desired to affect their minds with a holy grief and godly sorrow for sin, and hereby their amendment; but his chief view was, next to their spiritual good, and God's glory, to express the greatness of his love to them: as he says,
that ye might know the love which I have more abundantly unto you; as his love was very vehement towards them, he was desirous they should know it, and how exceeding abundant it was; and that it was even greater towards them, than to others; and he thought he could not give a greater proof and evidence of it, than by reproving them faithfully, and that sharply too, as the necessity of the case required.
John Wesley
From much anguish I wrote to you, not so much that ye might be grieved, as that ye might know by my faithful admonition my abundant love toward you.
Robert Jamieson, A. R. Fausset and David Brown
So far from my change of purpose being due to "lightness" (2Cor 1:17), I wrote my letter to you (2Cor 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."
not that ye should be grieved--Translate, "be made sorry," to accord with the translation, 2Cor 2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (2Cor 2:2-3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [BENGEL].
that ye might know the love--of which it is a proof to rebuke sins openly and in season [ESTIUS], (Ps 141:5; Prov 27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.
which I have more abundantly unto you--who have been particularly committed to me by God (Acts 18:10; 1Cor 4:15; 1Cor 9:2).
2:52:5: Ապա թէ ոք տրտմեցոյց, ո՛չ եթէ զիս տրտմեցոյց, այլ փոքր ՚ի շատէ, զի մի՛ ծանրացայց ամենեցուն ձեզ[3993]։ [3993] Ոմանք. Ապա եթէ... ծանրացայց ձեզ։
5 Իսկ եթէ մէկը տրտմեցրեց, ոչ թէ միայն ինձ տրտմեցրեց, այլ, որպէսզի չչափազանցեմ, որոշ չափով նաեւ՝ ձեզ բոլորիդ:
5 Եթէ մէկը տրտմեցուց, ոչ թէ զիս տրտմեցուց, հապա մասամբ (որպէս զի խօսքս ծանր չընեմ) ձեզ ամէնքդ*։
Ապա թէ ոք տրտմեցոյց, ոչ եթէ զիս տրտմեցոյց, այլ փոքր ի շատէ, զի մի՛ ծանրացայց ամենեցուն ձեզ:

2:5: Ապա թէ ոք տրտմեցոյց, ո՛չ եթէ զիս տրտմեցոյց, այլ փոքր ՚ի շատէ, զի մի՛ ծանրացայց ամենեցուն ձեզ[3993]։
[3993] Ոմանք. Ապա եթէ... ծանրացայց ձեզ։
5 Իսկ եթէ մէկը տրտմեցրեց, ոչ թէ միայն ինձ տրտմեցրեց, այլ, որպէսզի չչափազանցեմ, որոշ չափով նաեւ՝ ձեզ բոլորիդ:
5 Եթէ մէկը տրտմեցուց, ոչ թէ զիս տրտմեցուց, հապա մասամբ (որպէս զի խօսքս ծանր չընեմ) ձեզ ամէնքդ*։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Если же кто огорчил, то не меня огорчил, но частью, --чтобы не сказать много, --и всех вас.
2:5  εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ, πάντας ὑμᾶς.
2:5. Εἰ (If) δέ (moreover) τις (a-one) λελύπηκεν, (it-had-come-to-sadden-unto,"οὐκ (not) ἐμὲ (to-ME) λελύπηκεν, (it-had-come-to-sadden-unto,"ἀλλὰ (other) ἀπὸ (off) μέρους (of-a-portion) ἵνα (so) μὴ (lest) ἐπιβαρῶ (I-might-weight-upon-unto) πάντας ( to-all ) ὑμᾶς. (to-ye)
2:5. si quis autem contristavit non me contristavit sed ex parte ut non onerem omnes vosAnd if any one have caused grief, he hath not grieved me: but in part, that I may not burden you all.
5. But if any hath caused sorrow, he hath caused sorrow, not to me, but in part ( that I press not too heavily) to you all.
2:5. But if anyone has brought sorrow, he has not sorrowed me. Yet, for my part, this is so that I might not burden all of you.
2:5. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.
But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all:

5: Если же кто огорчил, то не меня огорчил, но частью, --чтобы не сказать много, --и всех вас.
2:5  εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ, πάντας ὑμᾶς.
2:5. si quis autem contristavit non me contristavit sed ex parte ut non onerem omnes vos
And if any one have caused grief, he hath not grieved me: but in part, that I may not burden you all.
2:5. But if anyone has brought sorrow, he has not sorrowed me. Yet, for my part, this is so that I might not burden all of you.
2:5. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11: Этому заявлению Апостола о любви, какую он питает к Коринфянам, не противоречит та строгость, которую он обнаружил в отношении к коринфскому кровосмеснику (1Кор.V). Ап. в этом случае руководился желанием защитить истинные интересы Коринфской церкви, а теперь, когда этот несчастный отверженник раскаялся, он согласен снова принять его в церковное общение, если только этого хотят Коринфяне.

5: Если же кто огорчил. Ап. разумеет здесь кровосмесника, о котором он говорит в 1: посл. (гл. І-я). Предполагать, что он имеет здесь в виду какого-то Коринфянина, нанесшего оскорбление лично ему самому, нет никакого основания. - Не меня огорчил. Ап. не хочет выдвигать на вид свои личные чувства и потому говорит, что кровосмесник как будто не доставил ему огорчения. На самом деле, конечно, и Ап. огорчился, услыхав об его проступке. - Чтобы не сказать много - правильнее: "чтобы не обременить слишком" (его, преступника). Ап. разъясняет здесь, почему он сказал, что кровосмесник оскорбил всех коринфян частью или отчасти. Слишком тяжела была бы его ответственность, если бы он действительно оскорбил каждого члена Коринфской церкви, - притом, конечно, в самом-то деле и не все Коринфяне способны были почувствовать нанесенное их христианскому достоинству преступником оскорбление, так что Ап. здесь говорит вполне согласно с действительным положением вещей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Case of the Incestuous Person.A. D. 57.
5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 6 Sufficient to such a man is this punishment, which was inflicted of many. 7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.

In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle. Here observe, 1. He tells them that the crime of that person had grieved him in part; and that he was grieved also with a part of them, who, notwithstanding this scandal had been found among them, were puffed up and had not mourned, 1 Cor. v. 2. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observing the directions he had formerly given them. 2. He tells them that the punishment which had been inflicted upon this offender was sufficient, v. 6. The desired effect was obtained, for the man was humbled, and they had shown the proof of their obedience to his directions. 3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, v. 7, 8. This is expressed several ways. He beseeches them to forgive him, that is, to release him from church-censures, for they could not remit the guilt or offence against God; and also to comfort him, for in many cases the comfort of penitents depends upon their reconciliation not only with God, but with men also, whom they have scandalized or injured. They must also confirm their love to him; that is, they should show that their reproofs and censures proceeded from love to his person, as well as hatred to his sin, and that their design was to reform, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take such satisfaction in him as formerly; yet, now that he was recovered by repentance, they must renew and confirm their love to him. 4. He uses several weighty arguments to persuade them to do thus, as, (1.) The case of the penitent called for this; for he was in danger of being swallowed up with over-much sorrow, v. 7. He was so sensible of this fault, and so much afflicted under his punishment, that he was in danger of falling into despair. When sorrow is excessive it does hurt; and even sorrow for sin is too great when it unfits for other duties, and drives men to despair. (2.) They had shown obedience to his directions in passing a censure upon the offender and now he would have them comply with his desire to restore him, v. 9. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter. "To whom you forgive I forgive also, v. 10. I will readily concur with you in forgiving him." And this he would do for their sakes, for love to them and for their advantage; and for Christ's sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are so full of kindness and tender mercy towards all those who truly repent. (4.) He gives another weighty reason (v. 11): Lest Satan get an advantage against us. Not only was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as in other things, wisdom is profitable to direct, so to manage according as the case may be that the ministry may not be blamed, for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not be ignorant of his devices: he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious lest we give him any occasion so to do.
Adam Clarke: Commentary on the Bible - 1831
2:5: But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person.
Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, Co2 1:14; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part), it would be unreasonable that I should load you all, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.
Albert Barnes: Notes on the Bible - 1834
2:5: If any have caused grief - There is doubtless here an allusion to the incestuous person. But it is very delicately done. He does not mention him by name. There is not anywhere an allusion to his name; nor is it possible now to know it. Is this not a proof that the names of the offending brethren in a church should not be put on the records of sessions, and churches, and presbyteries, to be handed down to posterity? Paul does not here either expressly refer to such a person. He makes his remark general, that it might be as tender and kind to the offending brother as possible. They would know whom he meant, but they had already punished him, as Paul supposed, enough, and note all that he said in regard to him was as tender as possible, and suited, as much as possible, to conciliate his feelings and allay his grief. He did not harshly charge him with sin; he did not use any abusive or severe epithets; but he gently insinuates that he "had caused grief;" he had pained the hearts of his brethren.
He hath not grieved me, but in part - He has not particularly offended or grieved me. He has grieved me only in common with others, and as a part of the church of Christ. All have common cause of grief; and I have no interest in it which is not common to you all. I am but one of a great number who have felt the deepest concern on account of his conduct.
That I may not overcharge you all - That I may not bear hard (ἐπιβαρῶ epibarō) on you all; that I may not accuse you all of having caused me grief. The sense is, "Grief has been produced. I, in common with the church, have been pained, and deeply pained, with the conduct of the individual referred to; and with that of his abettors and friends. But I would not charge the whole church with it; or seem to bear hard on them, or overcharge them with lack of zeal for their purity, or unwillingness to remove the evil." They had shown their willingness to correct the evil by promptly removing the offender when he had directed it. The sense of this verse should be connected with the verse that follows; and the idea is, that they had promptly administered sufficient discipline, and that they were not now to be charged severely with having neglected it. Even while Paul said he had been pained and grieved, he had seen occasion not to bear hard on the whole church, but to be ready to commend them for their promptness in removing the cause of the offence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: any: Pro 17:25; Co1 5:1-5, Co1 5:12, Co1 5:13; Gal 5:10
grieved: Gal 4:12
Geneva 1599
(1) But if any have caused grief, he hath not (c) grieved me, but (d) in part: that I may not (e) overcharge you all.
(1) He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.
(c) As if he said, "All that sorrow is so completely wiped away, that I have never felt it."
(d) As for me, says Paul, I have no more to do with him.
(e) Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.
John Gill
But if any have caused grief,.... The incestuous person is here manifestly designed, though he is not named, who had been the cause and occasion of much grief and sorrow, both to himself and others; for the apostle is not to be understood, as though he doubted whether he had caused grief or not, but rather takes it for granted, as a certain point; "if", seeing, or although he has caused grief:
he hath not grieved me but in part; or in some measure; as it has reflected dishonour on God and his ways, truths and ordinances; and has brought trouble upon himself, and the church of which he is a member; for the apostle now rejoiced, that he was truly humbled for his sin, and sincerely, and in an evangelical manner, repented of it; his grief was over, and it was as if it was not; and the offence he took was now wholly removed: besides, though this man did grieve him, it was but in part; he was not the sole cause of his grief: they also greatly added to it by their unconcernedness of him, and negligence in reproving him, though he takes notice only of this single man:
that I may not overcharge you all; bear hard upon them, aggravate their sin, and increase their trouble: or thus, that man has not grieved me only, but in some measure all of you; for the phrase "all you", may be considered, not in connection with the word "overcharge", but with the word "grieved"; and the reading and sense of the whole be this, "he hath not grieved me, but in part, or in some measure"; or as the Syriac reads it, , "almost all of you": but this, as if he should say, I do but just mention, would not dwell upon it, "that I may not overcharge" him, or be thought to be overbearing, or should aggravate his sin and sorrow: for,
John Wesley
He hath grieved me but in part - Who still rejoice over the greater part of you. Otherwise I might burden you all.
Robert Jamieson, A. R. Fausset and David Brown
grief . . . grieved--Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person.
not . . . me, but in part--He has grieved me only in part (compare 2Cor 1:14; Rom 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.
that I may not overcharge--that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. ALFORD punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.
2:62:6: Շա՛տ է այնպիսւոյն պատուհասն այն, որ ՚ի բազմաց անտի է[3994]։ [3994] Ոմանք. Պատուհասն որ ՚ի բազ՛՛։
6 Այնպիսի մէկի համար բաւական է այն պատիժը, որը տրուեց շատերից.
6 Հերիք է այնպիսի մարդուն այն պատիժը, որ շատերէ տրուեցաւ։
Շատ է այնպիսւոյն պատուհասն այն որ ի բազմաց անտի է:

2:6: Շա՛տ է այնպիսւոյն պատուհասն այն, որ ՚ի բազմաց անտի է[3994]։
[3994] Ոմանք. Պատուհասն որ ՚ի բազ՛՛։
6 Այնպիսի մէկի համար բաւական է այն պատիժը, որը տրուեց շատերից.
6 Հերիք է այնպիսի մարդուն այն պատիժը, որ շատերէ տրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Для такого довольно сего наказания от многих,
2:6  ἱκανὸν τῶ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων,
2:6. ἱκανὸν (Ampled) τῷ (unto-the-one) τοιούτῳ (unto-the-one-unto-the-one-this) ἡ (the-one) ἐπιτιμία (a-valuating-upon-unto) αὕτη (the-one-this) ἡ (the-one) ὑπὸ (under) τῶν (of-the-ones) πλειόνων , ( of-more-beyond ,"
2:6. sufficit illi qui eiusmodi est obiurgatio haec quae fit a pluribusTo him who is such a one, this rebuke is sufficient, which is given by many.
6. Sufficient to such a one is this punishment which was by the many;
2:6. Let this rebuke be sufficient for someone like this, for it has been brought by many.
2:6. Sufficient to such a man [is] this punishment, which [was inflicted] of many.
Sufficient to such a man [is] this punishment, which [was inflicted] of many:

6: Для такого довольно сего наказания от многих,
2:6  ἱκανὸν τῶ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων,
2:6. sufficit illi qui eiusmodi est obiurgatio haec quae fit a pluribus
To him who is such a one, this rebuke is sufficient, which is given by many.
2:6. Let this rebuke be sufficient for someone like this, for it has been brought by many.
2:6. Sufficient to such a man [is] this punishment, which [was inflicted] of many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Довольно, т. е. достаточно для цели, какую имел в виду Ап. Павел, назначая наказание кровосмеснику. - Наказания(h epitimia). - Это выражение встречается еще в кн. Прем. Сол. (III:10). Какое это было наказание - читатели, конечно, знали. - От многих. Видно, что не все, а только многие Коринфяне прервали общение с кровосмесником, после отлучения его от Церкви. Некоторые христиане более либеральных взглядов, а отчасти противники Ап. Павла, продолжали поддерживать с ним общение.
Adam Clarke: Commentary on the Bible - 1831
2:6: Sufficient to such a man is this punishment - That is, the man has already suffered sufficiently. Here he gives a proof of his parental tenderness towards this great transgressor. He had been disowned by the Church; he had deeply repented; and now the apostle pleads for him.
Albert Barnes: Notes on the Bible - 1834
2:6: Sufficient to such a man - The incestuous person who had been by Paul's direction removed from the church. The object of Paul here is to have him again restored. For that purpose he says that the punishment which they had inflicted on him was "sufficient." It was:
(1) A sufficient expression of the evil of the offence, and of the readiness of the church to preserve itself pure; and,
(2) It was a sufficient punishment to the offender.
It had accomplished all that he had desired. It had humbled him, and brought him to repentance; and doubtless led him to put away his "wife"; compare note, Co1 5:1. As that had been done, it was proper now that he should be again restored to the privileges of the church. No evil would result from such a restoration, and their duty to their penitent brother demanded it. Mr. Locke has remarked that Paul conducts this subject here with very great tenderness and delicacy. The entire passage from Co2 2:5 to Co2 2:10 relates solely to this offending brother, yet he never once mentions his name, nor does he mention his crime. He speaks of him only in the soft terms of "such a one" and "any one:" nor does he use an epithet which would be calculated to wound his feelings, or to transmit his name to posterity, or to communicate it to other churches. So that though this Epistle should be read, as Paul doubtless intended, by other churches, and be transmitted to future times, yet no one would ever be acquainted with the name of the individual. How different this from the temper of those who would emblazon abroad the names of offenders, or make a permanent record to carry them down with dishonor to posterity?
Which was inflicted of many - By the church in its collective capacity; see the note on Co1 5:4. Paul had required the church to administer this act of discipline, and they had promptly done it. It is evident that the whole church was concerned in the administration of the act of discipline; as the words "of many" (ἀπὸ τῶν πλείονων apo tō n pleionō n are not applicable either to a single" bishop, or a single minister, or a presbytery, or a bench of elders: nor can they be so regarded, except by a forced and unnatural construction. Paul had directed it to be done by the assembled church Co1 5:4, and this phrase shows that they had followed his instructions. Locke supposes that the phrase means, "by the majority;" Macknight renders it, "by the greater number;" Bloomfield supposes that it means that the "punishment was carried into effect by all." Doddridge paraphrases it, "by the whole body of your society." The expression proves beyond a doubt that the whole body of the society was concerned in the act of the excommunication, and that is a proper way of administering discipline. Whether it proves, however, that that is the mode which is to be observed in all instances, may admit of a doubt, as the example of the early churches, in a particular case, does not prove that that mode has the force of a binding rule on all.
(It cannot fairly be argued from this verse, that the "many" or the whole congregation, were judicially concerned in the act of excommunication; yet as their concurrence was essential, in order to carry the sentence into effect, it was "inflicted of many" in a most emphatic sense. The refusal, on the part of the members of the church, to have any more social contact with the incestuous man, carried into effect what the apostle had judicially pronounced. See the supplementary note on Co1 5:4.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: punishment: or, censure
which: Co2 13:10; Co1 5:4, Co1 5:5; Ti1 5:20
John Gill
Sufficient to such a man is this punishment,.... By this punishment is meant, the excommunication of the incestuous person, or the censure that was laid upon him by the church: for this
was inflicted by many; not by the pastor only, or by the elders or more eminent persons in the church, but by the multitude, by the whole congregation, at least , "by the more"; the greater, or major part; and not by one, or a few only: in inflicting this punishment, or laying on this censure in the public manner they did, they were certainly right, and to be commended; but inasmuch as there appeared signs of true repentance, it was sufficient, it had answered the purpose for which it was inflicted, and therefore it was high time to remove it: from whence we learn, that in case of gross enormities, there ought to be a public excommunication; and that this is to be done by the vote, and with the consent of the whole church, or the major part of it; and that in process of time, when the person thus dealt with has given the church satisfaction as to the truth and genuineness of his repentance, the censure ought to be taken off and he be cordially received into the communion of the church again. This "punishment", or "rebuke", "by many", is the same which the Jews call (e) , "a reproof by many"; which is given by many, or in the presence of many.
(e) R. Eliahu in Adderet, c. 3. apud Trigland. de Sect. Karaeorum, p. 166.
John Wesley
Sufficient for such an one - With what a remarkable tenderness does St. Paul treat this offender! He never once mentions his name. Nor does he here so much as mention his crime. By many - Not only by the rulers of the church: the whole congregation acquiesced in the sentence.
Robert Jamieson, A. R. Fausset and David Brown
Sufficient--without increasing it, which would only drive him to despair (2Cor 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.
to such a man--a milder designation of the offender than if he had been named [MEYER]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Acts 22:22; 1Cor 5:5).
this punishment--His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1Cor 5:4-5).
inflicted of many--rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.
2:72:7: Այսուհետեւ նմին հակառակ, մանաւանդ շնորհե՛լ ձեզ նմա՝ եւ մխիթարել. զի մի՛ յառաւե՛լ տրտմութենէն ընկղմեսցի այնպիսին[3995]։ [3995] Ոմանք. Հակառակ նմին... ընկղմիցի։
7 այնպէս որ, դրան հակառակ, դուք պէտք է ներէք նրան եւ մխիթարէք, որպէսզի չափազանց տրտմութիւնից չխորտակուի նա:
7 Ուստի ընդհակառակն աւելի ներել պէտք է անոր ու մխիթարել զայն, որ չըլլայ թէ այնպիսին չափազանց տրտմութենէն ընկղմի։
Այսուհետեւ նմին հակառակ` մանաւանդ շնորհել ձեզ նմա եւ մխիթարել. զի մի՛ յառաւել տրտմութենէն ընկղմեսցի այնպիսին:

2:7: Այսուհետեւ նմին հակառակ, մանաւանդ շնորհե՛լ ձեզ նմա՝ եւ մխիթարել. զի մի՛ յառաւե՛լ տրտմութենէն ընկղմեսցի այնպիսին[3995]։
[3995] Ոմանք. Հակառակ նմին... ընկղմիցի։
7 այնպէս որ, դրան հակառակ, դուք պէտք է ներէք նրան եւ մխիթարէք, որպէսզի չափազանց տրտմութիւնից չխորտակուի նա:
7 Ուստի ընդհակառակն աւելի ներել պէտք է անոր ու մխիթարել զայն, որ չըլլայ թէ այնպիսին չափազանց տրտմութենէն ընկղմի։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: так что вам лучше уже простить его и утешить, дабы он не был поглощен чрезмерною печалью.
2:7  ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος.
2:7. ὥστε (as-also) τοὐναντίον (to-the-one-ever-a-one-in) ὑμᾶς (to-ye) χαρίσασθαι ( to-have-granted-to ) καὶ (and) παρακαλέσαι, (to-have-called-beside-unto,"μή (lest) πως (unto-whither) τῇ (unto-the-one) περισσοτέρᾳ (unto-more-abouted) λύπῃ (unto-a-saddening) καταποθῇ (it-might-have-been-drank-down) ὁ (the-one) τοιοῦτος. (the-one-unto-the-one-this)
2:7. ita ut e contra magis donetis et consolemini ne forte abundantiori tristitia absorbeatur qui eiusmodi estSo that on the contrary, you should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow.
7. so that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow.
2:7. So then, to the contrary, you should be more forgiving and consoling, lest perhaps someone like this may be overwhelmed with excessive sorrow.
2:7. So that contrariwise ye [ought] rather to forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.
So that contrariwise ye [ought] rather to forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow:

7: так что вам лучше уже простить его и утешить, дабы он не был поглощен чрезмерною печалью.
2:7  ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος.
2:7. ita ut e contra magis donetis et consolemini ne forte abundantiori tristitia absorbeatur qui eiusmodi est
So that on the contrary, you should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow.
2:7. So then, to the contrary, you should be more forgiving and consoling, lest perhaps someone like this may be overwhelmed with excessive sorrow.
2:7. So that contrariwise ye [ought] rather to forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Кровосмесник, очевидно, покаялся в своем грехе и очень горевал о своем отлучении от Церкви. - Поглощен чрезмерною печалью. Печаль мыслится здесь как враждебная человеку сила, совершенно его заполняющая и отнимающая у него всякий интерес к жизни, всякую надежду.
Adam Clarke: Commentary on the Bible - 1831
2:7: Ye ought rather to forgive him - He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.
Albert Barnes: Notes on the Bible - 1834
2:7: So that contrariwise - On the other hand: on the contrary. That is, instead of continuing the punishment. Since the punishment was sufficient, and has answered all the purpose of bearing your testimony against the offence, and of bringing him to repentance, you ought again to admit him to your communion.
Ye ought rather to forgive him - Rather than continue the pain and disgrace of excommunication. It follows from this:
(1) That the proper time for restoring an offender is only when the punishment has answered the purpose for which it was designed; that is, has shown the just abhorrence of the church against the sin, and has reformed the offender; and,
(2) That when that is done the church ought to forgive the offending brother, and admit him again to their fellowship.
When it can be ascertained that the punishment has been effectual in reforming him, may depend somewhat on the nature of the offence. In this case, it was sufficiently shown by his putting away his wife, and by the manifestations of sorrow. So in other cases, it may be shown by a man's abandoning a course of sin, and reforming his life. If he has been unjust, by his repairing the evil; if he has been pursuing an unlawful business, by abandoning it; if he has pursued a course of, vice; by his forsaking it, and by giving satisfactory evidences of sorrow and of reformation, for a period sufficiently long to show his sincerity. The time which will be required in each case, must depend, of course, somewhat on the nature of the offence, the pRev_ious character of the individual, the temptations to which he may be exposed, and the disgrace which he may have brought on his Christian calling. It is to be observed, also, that then his restoration is to be regarded as an act of "forgiveness," a favor (χαρίσασθαι charisasthai, that is, χαρις charis, favor, grace) on the part of the church. It is not a matter of justice, or of claim on his part for having once dishonored his calling, he has forfeited his right to a good standing among Christians; but it is a matter of favor, and he should be willing to humble himself before the church, and make suitable acknowledgment for his offences.
And comfort him - There is every reason to think that this man became a sincere penitent. If so, he must have been deeply pained at the remembrance of his sin, and the dishonor which he had brought on his profession, as well as at the consequences in which he had been involved. In this deep distress, Paul tells them that they ought to comfort him. They should receive him kindly, as God receives to his favor a penitent sinnor. They should not cast out his name as evil; they should not reproach him for his sins; they should not harrow up his recollection of the offence by often referring to it; they should be willing to bury it in lasting forgetfulness, and treat him now as a brother. It is a duty of a church to treat with kindness a true penitent, and receive him to their affectionate embrace. The offence should be forgiven and forgotten. The consolations of the gospel, adapted to the condition of penitents, should be freely administered; and all should be done that can be, to make the offender, when penitent, happy and useful in the community.
Lest perhaps such a one - Still forbearing to mention his name; still showing toward him the utmost tenderness and delicacy.
Should be swallowed up ... - Should be overcome with grief, and should be rendered incapable of usefulness by his excessive sorrow. This is a strong expression, denoting intensity of grief. We speak of a man's being drowned in sorrow; or overwhelmed with grief; of grief preying upon him. The figure here is probably taken from deep waters, or from a whirlpool which seems to swallow up anything that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters; see Psa 124:2-5. "If it had not been the Lord who was on our side when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul;" see Psa 69:1. "Save me, O God, for the waters are come into my soul." Paul apprehended that by excessive grief, the offending brother would be destroyed. His life would waste away under the effect of his excommunication and disgrace, and the remembrance of his offence would prey upon him, and sink him to the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: ye: Gal 6:1, Gal 6:2; Eph 4:32; Col 3:13; Th2 3:6, Th2 3:14, Th2 3:15; Heb 12:12-15
swallowed: Co2 5:4; Sa2 20:19, Sa2 20:20; Psa 21:9, Psa 56:1, Psa 56:2, Psa 57:3, Psa 124:3; Pro 1:12; Isa 28:7; Co1 15:54
overmuch: Co2 7:10; Pro 17:22; Phi 2:27; Th1 4:13
Geneva 1599
So that contrariwise ye [ought] rather to (f) forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.
(f) That whereas before you punished him sharply, you should now forgive him.
John Gill
So that contrariwise ye ought rather to forgive him,.... On the other hand, so far the apostle suggests they should be from inflicting any other punishment on him, or by any means adding to, and increasing what was inflicted, that they ought to forgive him his offence, by taking off the censure from him, which had been sufficient for the purpose, and had continued on him a sufficient time:
and comfort him; by restoring him to the communion of the church, and to an enjoyment of all the privileges and ordinances of the house of God: and this was necessary to be done,
lest perhaps such an one should be swallowed up with over much sorrow: be overwhelmed with trouble, engulfed in despair, and so become unfit for the exercise of grace, and discharge of duty; to prevent therefore such dangerous and pernicious consequences, it is incumbent on the churches of Christ, as soon as ever they observe that censures have answered the end in bringing persons to a sense and acknowledgment of sin and amendment of life, to remove them, and restore such to fellowship.
Robert Jamieson, A. R. Fausset and David Brown
with overmuch sorrow--Greek, "with HIS overmuch sorrow."
2:82:8: Վասն որոյ աղաչեմ զձեզ, հաստատել ՚ի նա զսէրն։
8 Ուստի, աղաչում եմ ձեզ նրա հանդէպ վերստին սէ՛ր ցոյց տալ:
8 Ուստի կ’աղաչեմ ձեզի, որ անոր վրայ ձեր սէրը հաստատէք.
Վասն որոյ աղաչեմ զձեզ հաստատել ի նա զսէրն:

2:8: Վասն որոյ աղաչեմ զձեզ, հաստատել ՚ի նա զսէրն։
8 Ուստի, աղաչում եմ ձեզ նրա հանդէպ վերստին սէ՛ր ցոյց տալ:
8 Ուստի կ’աղաչեմ ձեզի, որ անոր վրայ ձեր սէրը հաստատէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: И потому прошу вас оказать ему любовь.
2:8  διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην·
2:8. διὸ (Through-which) παρακαλῶ (I-call-beside-unto) ὑμᾶς (to-ye) κυρῶσαι (to-have-en-authoritied) εἰς (into) αὐτὸν (to-it) ἀγάπην: (to-an-excessing-off)
2:8. propter quod obsecro vos ut confirmetis in illum caritatemWherefore, I beseech you that you would confirm your charity towards him.
8. Wherefore I beseech you to confirm love toward him.
2:8. Because of this, I beg you to confirm your charity toward him.
2:8. Wherefore I beseech you that ye would confirm [your] love toward him.
Wherefore I beseech you that ye would confirm [your] love toward him:

8: И потому прошу вас оказать ему любовь.
2:8  διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην·
2:8. propter quod obsecro vos ut confirmetis in illum caritatem
Wherefore, I beseech you that you would confirm your charity towards him.
2:8. Because of this, I beg you to confirm your charity toward him.
2:8. Wherefore I beseech you that ye would confirm [your] love toward him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Оказать любовь, т. е. составить новое, благоприятное для грешника, церковное определение, которое бы дало ему доступ в церковное общение.
Adam Clarke: Commentary on the Bible - 1831
2:8: That ye would confirm your love toward him - You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, κυρωσαι, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.
Albert Barnes: Notes on the Bible - 1834
2:8: Wherefore I beseech you that ye would confirm your love toward him - The word rendered here as "confirm" (κυρῶσαι kurō sai) occurs in the New Testament only here and in Gal 3:15. It means to give authority, to establish as valid, to confirm; and here means that they should give strong expressions and assurances of their love to him; that they should pursue such a course as would leave no room for doubt in regard to it. Tyndale has well rendered it: "Wherefore I exhort you that love may halve strength over him." Paul referred, doubtless, here to some public act of the church by which the sentence of excommunication might be removed, and by which the offender might have a public assurance of their favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: that: Gal 5:13, Gal 6:1, Gal 6:2, Gal 6:10; Jde 1:22, Jde 1:23
Geneva 1599
Wherefore I beseech you that ye would (g) confirm [your] love toward him.
(g) That at my entreaty you would declare by the consent of the whole church, that you take him again as a brother.
John Gill
Wherefore I beseech you,.... Or exhort you:
that ye would confirm your love towards him: express your love to him in the most kind and tender manner, show the same, and as strong love to him as you did before, and as if he had never offended; receive him as a brother in the most affectionate manner, and embrace him with the most endearing expressions of respect and friendship; and let your reception of him in this kind and friendly way be with the full consent, and by the joint vote and suffrage of the whole church, for so the word translated "confirm" signifies; for as the ejection of a person out of a church must be done by the decree and vote of the church, or it is not authentic, so the reception of a person into it must be in like manner; and since this was to be done by the suffrage of the church, the apostle beseeches and exhorts them to do it.
Robert Jamieson, A. R. Fausset and David Brown
confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.
2:92:9: Վասն ա՛յնորիկ իսկ եւ գրեցի, զի զչա՛փ առից զձեր, եթէ յամենայնի հպատա՛կ իցէք[3996]։ [3996] Ոմանք. Հպատակ իցեմք։
9 Հէնց դրա համար էլ գրեցի, որպէսզի ձեզ փորձեմ, թէ ամէն ինչում հնազա՞նդ էք,
9 Քանզի ասոր համար ալ գրեցի, որպէս զի ձեզ փորձելով գիտնամ թէ ամէն բանի մէջ հնազա՞նդ էք։
Վասն այնորիկ իսկ եւ գրեցի, զի զչափ առից զձեր եթէ յամենայնի հպատակ իցէք:

2:9: Վասն ա՛յնորիկ իսկ եւ գրեցի, զի զչա՛փ առից զձեր, եթէ յամենայնի հպատա՛կ իցէք[3996]։
[3996] Ոմանք. Հպատակ իցեմք։
9 Հէնց դրա համար էլ գրեցի, որպէսզի ձեզ փորձեմ, թէ ամէն ինչում հնազա՞նդ էք,
9 Քանզի ասոր համար ալ գրեցի, որպէս զի ձեզ փորձելով գիտնամ թէ ամէն բանի մէջ հնազա՞նդ էք։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Ибо я для того и писал, чтобы узнать на опыте, во всем ли вы послушны.
2:9  εἰς τοῦτο γὰρ καὶ ἔγραψα ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε.
2:9. εἰς (into) τοῦτο (to-the-one-this) γὰρ (therefore) καὶ (and) ἔγραψα (I-scribed) ἵνα (so) γνῶ (I-might-have-had-acquainted) τὴν (to-the-one) δοκιμὴν (to-an-assessment) ὑμῶν, (of-ye,"εἰ (if) εἰς (into) πάντα ( to-all ) ὑπήκοοί ( heard-under ) ἐστε. (ye-be)
2:9. ideo enim et scripsi ut cognoscam experimentum vestrum an in omnibus oboedientes sitisFor to this end also did I write, that I may know the experiment of you, whether you be obedient in all things.
9. For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things.
2:9. It was for this reason, also, that I wrote, so that I might know, by testing you, whether you would be obedient in all things.
2:9. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.
For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things:

9: Ибо я для того и писал, чтобы узнать на опыте, во всем ли вы послушны.
2:9  εἰς τοῦτο γὰρ καὶ ἔγραψα ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε.
2:9. ideo enim et scripsi ut cognoscam experimentum vestrum an in omnibus oboedientes sitis
For to this end also did I write, that I may know the experiment of you, whether you be obedient in all things.
2:9. It was for this reason, also, that I wrote, so that I might know, by testing you, whether you would be obedient in all things.
2:9. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Ап., при написании своего 1-го послания, имел в виду, между прочим, испытать, на сколько Коринфяне послушны ему. Испытание это окончилось для них благополучно - они отлучили кровосмесника, как того требовал Ап., и Апостол более не хочет их испытывать. - Так. образом в этом стихе содержится мысль o том мотиве, по какому Коринфяне должны теперь простить кровосмесника.
Adam Clarke: Commentary on the Bible - 1831
2:9: 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.
Albert Barnes: Notes on the Bible - 1834
2:9: 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."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: that: Co2 7:12-15, Co2 8:24; Exo 16:4; Deu 8:2, Deu 8:16, Deu 13:3; Phi 2:22
whether: Co2 7:15, Co2 10:6; Phi 2:12; Th2 3:14; Plm 1:21
John Gill
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.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 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, HorÃ&brvbr; PaulinÃ&brvbr;]. The interchange of feeling is marked (2Cor 2:4), "I wrote . . . that ye might know the love," &c.: here, "I did write, that I might know the proof of you."
2:102:10: Զի եթէ ումեք շնորհիցէք՝ եւ ե՛ս. քանզի եւ ե՛ս եթէ շնորհիցեմ, զոր ինչ շնորհիցե՛մն՝ վասն ձե՛ր ՚ի դէմս Քրիստոսի[3997]. [3997] Առ Ոսկանայ պակասի. Զի եթէ ումեք։
10 որովհետեւ, եթէ մէկին ներէք, ես էլ կը ներեմ, քանի որ, եթէ ներեմ, ինչ որ ներեմ, ձեզ համար է՝ ի դէմս Քրիստոսի,
10 Որուն որ դուք բան մը ներէք, ես ալ կը ներեմ. վասն զի եթէ ես ալ ներեմ, որու որ ներեմ՝ ձեզի համար է Քրիստոսին կողմանէ*.
Զի եթէ ումեք շնորհիցէք, եւ ես. քանզի եւ ես եթէ շնորհիցեմ, զոր ինչ շնորհիցեմն` վասն ձեր ի դէմս Քրիստոսի:

2:10: Զի եթէ ումեք շնորհիցէք՝ եւ ե՛ս. քանզի եւ ե՛ս եթէ շնորհիցեմ, զոր ինչ շնորհիցե՛մն՝ վասն ձե՛ր ՚ի դէմս Քրիստոսի[3997].
[3997] Առ Ոսկանայ պակասի. Զի եթէ ումեք։
10 որովհետեւ, եթէ մէկին ներէք, ես էլ կը ներեմ, քանի որ, եթէ ներեմ, ինչ որ ներեմ, ձեզ համար է՝ ի դէմս Քրիստոսի,
10 Որուն որ դուք բան մը ներէք, ես ալ կը ներեմ. վասն զի եթէ ես ալ ներեմ, որու որ ներեմ՝ ձեզի համար է Քրիստոսին կողմանէ*.
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: А кого вы в чем прощаете, того и я; ибо и я, если в чем простил кого, простил для вас от лица Христова,
2:10  ᾧ δέ τι χαρίζεσθε, κἀγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι κεχάρισμαι, δι᾽ ὑμᾶς ἐν προσώπῳ χριστοῦ,
2:10. ᾧ (unto-which) δέ (moreover) τι (to-a-one) χαρίζεσθε , ( ye-grant-to ,"κἀγώ: (and-I) καὶ (and) γὰρ (therefore) ἐγὼ (I) ὃ (to-which) κεχάρισμαι , ( I-had-come-to-grant-to ,"εἴ (if) τι (to-a-one) κεχάρισμαι , ( I-had-come-to-grant-to ,"δι' (through) ὑμᾶς (to-ye) ἐν (in) προσώπῳ (unto-looked-toward) Χριστοῦ, (of-Anointed,"
2:10. cui autem aliquid donatis et ego nam et ego quod donavi si quid donavi propter vos in persona ChristiAnd to whom you have pardoned any thing, I also. For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the person of Christ:
10. But to whom ye forgive anything, I also: for what I also have forgiven, if I have forgiven anything, for your sakes in the person of Christ;
2:10. But anyone whom you have forgiven of anything, I also forgive. And then, too, anyone I have forgiven, if I have forgiven anything, it was done in the person of Christ for your sakes,
2:10. To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the person of Christ;
To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the person of Christ:

10: А кого вы в чем прощаете, того и я; ибо и я, если в чем простил кого, простил для вас от лица Христова,
2:10  ᾧ δέ τι χαρίζεσθε, κἀγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι κεχάρισμαι, δι᾽ ὑμᾶς ἐν προσώπῳ χριστοῦ,
2:10. cui autem aliquid donatis et ego nam et ego quod donavi si quid donavi propter vos in persona Christi
And to whom you have pardoned any thing, I also. For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the person of Christ:
2:10. But anyone whom you have forgiven of anything, I also forgive. And then, too, anyone I have forgiven, if I have forgiven anything, it was done in the person of Christ for your sakes,
2:10. To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the person of Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Другой мотив для прощения грешника - это существующее между Апостолом и Коринфянами духовное единение. Прощение может состояться потому, что обе стороны - и Ап., и Коринфяне - в этом отношении мыслят одинаково. Ап. забывает о своем огорчении для того, чтобы церковь Коринфская, которой дело кровосмесника причиняло все еще беспокойство, могла успокоиться (для вас). - От лица Христова -точнее: находясь в присутствии Христа (en proswpf Сristos). Прощение должно быть вполне искренним, не имеющим каких либо посторонних целей: Христос является здесь как бы всевидящим свидетелем.
Adam Clarke: Commentary on the Bible - 1831
2:10: To whom ye forgive any thing - Here he farther shows them that his sole object in the punishment inflicted on the transgressor, was his amendment and therefore promises to ratify, in the name and authority of Christ, the free pardon which he exhorts them to dispense.
In the person of Christ - As I believe Christ acts towards his penitent soul, so do I. Christ forgives his sin, and takes him to his favor; let us forgive him his offense against the Church, and restore him to its communion.
Albert Barnes: Notes on the Bible - 1834
2:10: To whom ye forgive anything - The sense here is, "I have confidence in you as a Christian society and such confidence, that if you forgive an offence in one of your members, I shall approve the act, and shall also be ready to forgive." He refers, doubtless, to this particular case; but he makes his remark general. It is implied here, I think, that the Corinthians were disposed to forgive the offending brother; and Paul here assures them that they had his hearty assent to this, and that if they did forgive him, he was ready to join them in the act, and to forgive him also.
For if I forgave anything - If I forgive anything; if I remit any of the punishments which have been inflicted by my authority.
For your sakes - It is not on account of the offender alone; it is in order to promote the happiness and purity of the church.
In the person of Christ - Locke paraphrases this, "By the authority, and in the name of Christ." Doddridge," As in the person of Christ, and by the high authority with which he has been pleased to invest me." Tyndale, "In the room of Christ." The word rendered "person" (Margin, "sight," πρόσωπον prosō pon, from πρός pros and ὤψ ō ps), means properly the part toward, at, and around the eye - Robinson. Then it means the face, visage, countenance; then the presence, person, etc. Here it probably means, in the presence of Christ; with his eye upon me, and conscious that I am acting before him, and must give account to him. It implies, undoubtedly, that Paul acted by his authority, and felt that he was doing that which Christ would approve.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: whom ye: Co2 5:20; Mat 18:18; Joh 20:23; Co1 5:4
person: or, sight
Geneva 1599
To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the (h) person of Christ;
(h) Truly, and from the heart.
John Gill
To whom ye forgive anything, I forgive also,.... This may extend to the forgiveness of any person, in any case; either in time past, or at the present time, or in time to come; though it has a particular respect to the forgiveness of the incestuous man, which the apostle had determined in his own mind, and was very ready to come into, and very desirous to join with the church in, as they had joined with him in the excommunication of him; and in order to engage them in such a temper and disposition, he tells them it was on their account he did it:
for if I forgave anything, to whom I forgave it, for your sakes forgave I it; which is as if he should say, whenever I have forgiven any offender, as I now do forgive this man, I always do it for your sake; either at your request, or in confidence of this, that you yourselves have forgiven; or for your good, peace, and welfare: and besides, what I do of this kind, I do it
in the person of Christ; in his sight and presence, who knows that what I do this way, I do it sincerely, and with my whole heart and soul; or rather I do it in his name, and by his authority; and since I forgive this man for your sakes, and in the name of Christ, you ought to do so likewise.
John Wesley
To whom ye forgive - He makes no question of their complying with his direction. Anything - So mildly does he speak even of that heinous sin, after it was repented of. In the person of Christ - By the authority wherewith he has invested me.
Robert Jamieson, A. R. Fausset and David Brown
Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.
for if I forgave anything, to whom I forgave it--The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."
for your sakes forgave I it--He uses the past tense, as of a thing already determined on; as in 1Cor 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.
in the person of Christ--representing Christ, and acting by His authority: answering to 1Cor 5:4, "In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ."
2:112:11: զի մի՛ զրկիցիմք ՚ի Սատանայէ. քանզի չե՛մք ինչ անտեղեակ խորհրդոցն նորա։
11 որպէսզի չլինի, թէ Սատանան առաւելութիւն ունենայ մեր վրայ, քանզի անտեղեակ չենք նրա մտադրութիւններին:
11 Որ չըլլայ թէ զրկանք մը կրենք Սատանայէն. քանզի անոր խորհուրդները գիտենք։
զի մի՛ զրկիցիմք ի Սատանայէ. քանզի չեմք ինչ անտեղեակ խորհրդոցն նորա:

2:11: զի մի՛ զրկիցիմք ՚ի Սատանայէ. քանզի չե՛մք ինչ անտեղեակ խորհրդոցն նորա։
11 որպէսզի չլինի, թէ Սատանան առաւելութիւն ունենայ մեր վրայ, քանզի անտեղեակ չենք նրա մտադրութիւններին:
11 Որ չըլլայ թէ զրկանք մը կրենք Սատանայէն. քանզի անոր խորհուրդները գիտենք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: чтобы не сделал нам ущерба сатана, ибо нам не безызвестны его умыслы.
2:11  ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ σατανᾶ, οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν.
2:11. ἵνα (so) μὴ (lest) πλεονεκτηθῶμεν (we-might-have-been-held-beyond-unto) ὑπὸ (under) τοῦ (of-the-one) Σατανᾶ, (of-a-satanas,"οὐ (not) γὰρ (therefore) αὐτοῦ (of-it) τὰ (to-the-ones) νοήματα (to-considerings-to) ἀγνοοῦμεν. (we-un-consider-unto)
2:11. ut non circumveniamur a Satana non enim ignoramus cogitationes eiusThat we be not overreached by Satan. For we are not ignorant of his devices.
11. that no advantage may be gained over us by Satan: for we are not ignorant of his devices.
2:11. so that we would not be circumvented by Satan. For we are not ignorant of his intentions.
2:11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.
Lest Satan should get an advantage of us: for we are not ignorant of his devices:

11: чтобы не сделал нам ущерба сатана, ибо нам не безызвестны его умыслы.
2:11  ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ σατανᾶ, οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν.
2:11. ut non circumveniamur a Satana non enim ignoramus cogitationes eius
That we be not overreached by Satan. For we are not ignorant of his devices.
2:11. so that we would not be circumvented by Satan. For we are not ignorant of his intentions.
2:11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: (ср. 1Пет. V:8; Еф VI:11). Некоторые (Bousset) видят здесь указание на противников Ап. Павла, которые могли воспользоваться излишнею строгостью Коринфян к грешнику для того, чтобы привлечь на свою сторону близких к нему людей.
Adam Clarke: Commentary on the Bible - 1831
2:11: Lest Satan should get an advantage - If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.
Albert Barnes: Notes on the Bible - 1834
2:11: Lest Satan - The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man.
Should get an advantage of us - The literal translation of the Greek would be, "That we may not be defrauded by Satan." (Ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ Hina mē pleonektē thō men hupo Satana). The verb used here denotes to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline.
For we are not ignorant of his devices - We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of people. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians. And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and lack of wisdom; by the rashness or overheated zeal; by the pretensions to great purity and love of truth; and by a harsh, severe, and censorious spirit, Satan often takes advantage of the church, and advances his own dark and mischievous designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Co2 11:3, Co2 11:14; Ch1 21:1, Ch1 21:2; Job 1:11, Job 2:3, Job 2:5, Job 2:9; Zac 3:1-4; Luk 22:31; Joh 13:2; Act 1:25; Co1 7:5; Eph 6:11, Eph 6:12; Ti2 2:25; Pe1 5:8; Rev 2:24; Rev 12:9-11, Rev 13:8
Geneva 1599
Lest Satan should get an advantage of us: for we are not ignorant of his (i) devices.
(i) Of his mischievous counsel and devilish will.
John Gill
Lest Satan should get an advantage of us,.... Or make gain of us, or we should be circumvented by him; a metaphor taken from covetous persons, who take every occasion, and make use of every advantage to circumvent and deceive persons in trading with them: Satan gets an advantage of the churches, when church discipline is brought into neglect and contempt, or turned into tyranny; or when he can draw off any person from a church, or keep him out of it: wherefore the apostle's argument is, that since the incestuous person had true repentance for his sin, he ought to be forgiven, comforted, and received into the church; lest by too great severity, and a too long continuance of the censure on him, he should be either plunged into despair, or be drawn into a denial of the faith, or into an open scandalous course of wickedness; and so the church entirely lose a member, that might, by the proper use of discipline, have been an useful one, and Satan gain one:
for we are not ignorant of his devices; and cunning stratagems; some of his crafty contrivances and designs are known, though not all of them; and this particularly, that he sometimes transforms himself into an angel of light, and under pretence of showing a just indignation against sin, and keeping up a strict and righteous discipline, destroys souls, ruins churches, and brings religion into contempt. This was one of his devices in former times, that persons who fell into any gross sin after baptism, and a profession of religion, were never to be restored and received into the communion of the church again, let their repentance be ever so sincere. This cruel and inexorable spirit, under the show of strict religion and discipline, is what the apostle here would caution against, as one of the wiles of Satan.
John Wesley
Lest Satan - To whom he had been delivered, and who sought to destroy not only his flesh, but his soul also. Get an advantage over us - For the loss of one soul is a common loss.
Robert Jamieson, A. R. Fausset and David Brown
Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 2Cor 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (1Cor 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.
not ignorant of his devices--"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.
2:122:12: Այլ իբրեւ հասի ես ՚ի Տրովադա յաւետարանն Քրիստոսի, եւ դուռն բա՛ց էր ինձ ՚ի Տէր,
12 Երբ ես հասայ Տրովադա Քրիստոսի Աւետարանի քարոզութեան համար, գտայ, որ ինձ համար դուռը բաց էր ի Տէր,
12 Երբ Տրովադա հասայ Քրիստոսին աւետարանը քարոզելու, գտայ թէ ինծի դուռ մը բացած էր Տէրը,
Այլ իբրեւ հասի ես ի Տրովադա յաւետարանն Քրիստոսի, եւ դուռն բաց էր ինձ ի Տէր:

2:12: Այլ իբրեւ հասի ես ՚ի Տրովադա յաւետարանն Քրիստոսի, եւ դուռն բա՛ց էր ինձ ՚ի Տէր,
12 Երբ ես հասայ Տրովադա Քրիստոսի Աւետարանի քարոզութեան համար, գտայ, որ ինձ համար դուռը բաց էր ի Տէր,
12 Երբ Տրովադա հասայ Քրիստոսին աւետարանը քարոզելու, գտայ թէ ինծի դուռ մը բացած էր Տէրը,
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Придя в Троаду для благовествования о Христе, хотя мне и отверста была дверь Господом,
2:12  ἐλθὼν δὲ εἰς τὴν τρῳάδα εἰς τὸ εὐαγγέλιον τοῦ χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν κυρίῳ,
2:12. Ἐλθὼν (Having-had-came) δὲ (moreover) εἰς (into) τὴν (to-the-one) Τρῳάδα (to-a-Troas) εἰς (into) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"καὶ (and) θύρας (of-a-portal) μοι (unto-me) ἀνεῳγμένης (of-having-had-come-to-be-opened-up) ἐν (in) κυρίῳ, (unto-Authority-belonged,"
2:12. cum venissem autem Troadem propter evangelium Christi et ostium mihi apertum esset in DominoAnd when I was come to Troas for the gospel of Christ and a door was opened unto me in the Lord,
12. Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord,
2:12. And when I had arrived at Troas, because of the Gospel of Christ, and a door had opened to me in the Lord,
2:12. Furthermore, when I came to Troas to [preach] Christ’s gospel, and a door was opened unto me of the Lord,
Furthermore, when I came to Troas to [preach] Christ' s gospel, and a door was opened unto me of the Lord:

12: Придя в Троаду для благовествования о Христе, хотя мне и отверста была дверь Господом,
2:12  ἐλθὼν δὲ εἰς τὴν τρῳάδα εἰς τὸ εὐαγγέλιον τοῦ χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν κυρίῳ,
2:12. cum venissem autem Troadem propter evangelium Christi et ostium mihi apertum esset in Domino
And when I was come to Troas for the gospel of Christ and a door was opened unto me in the Lord,
2:12. And when I had arrived at Troas, because of the Gospel of Christ, and a door had opened to me in the Lord,
2:12. Furthermore, when I came to Troas to [preach] Christ’s gospel, and a door was opened unto me of the Lord,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-17: Ап. изображает здесь свое душевное состояние, непосредственно предшествовавшее написанию 2-го послания. Ап. с нетерпением ждал, что скажет ему посланный в Коринф Тит, и потому сам пошел ему навстречу в Македонию из Троады. Однако пусть не думают Коринфяне, что он упадает духом. Напротив, он уверен, что Бог сделал его везде победителем. Если же его деятельность не для всех является спасительною, то это вина не его: Он проповедует только чистую евангельскую истину.

12-13: Апостол с пользою для дела Христова мог бы остаться в Троаде, куда он пришел из Ефеса (ср. 1Кор.XVI:5-9). Но дух его не мог быть спокоен за Коринфян и он чувствовал себя неспособным всем сердцем отдаться делу распространения Евангелия в Троаде. Так как Тит должен был пройти, возвращаясь к Апостолу в Троаду, чрез Македонию, то Ап. именно в эту область отправился сам ему на встречу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Effects of the Christian Ministry.A. D. 57.
12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, 13 I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. 14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? 17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

After these directions concerning the excommunicated person the apostle makes a long digression, to give the Corinthians an account of his travels and labours for the furtherance of the gospel, and what success he had therein, declaring at the same time how much he was concerned for them in their affairs, how he had no rest in his spirit, when he found not Titus at Troas (v. 13), as he expected, from whom he hoped to have understood more perfectly how it fared with them. And we find afterwards (ch. vii. 5-7) that when the apostle had come into Macedonia he was comforted by the coming of Titus, and the information he gave him concerning them. So that we may look upon all that we read from this second chapter, v. 12, to ch. vii. 5, as a kind of parenthesis. Observe here,

I. Paul's unwearied labour and diligence in his work, v. 12, 13. He travelled from place to place, to preach the gospel. He went to Troas from Philippi by sea (Acts xx. 6), and thence he went to Macedonia; so that he was prevented from passing by Corinth, as he had designed, ch. i. 16. But, though he was prevented in his design as to the place of working, yet he was unwearied in his work.

II. His success in his work: A great door was opened to him of the Lord, v. 12. He had a great deal of work to do wherever he came, and had good success in his work; for God made manifest the savour of his knowledge by him in every place where he came. He had an opportunity to open the door of his mouth freely, and God opened the hearts of his hearers, as the heart of Lydia (Acts xvi. 14), and the apostle speaks of this as a matter of thankfulness to God and of rejoicing to his soul: Thanks be to God, who always causeth us to triumph in Christ. Note, 1. A believer's triumphs are all in Christ. In ourselves we are weak, and have neither joy nor victory; but in Christ we may rejoice and triumph. 2. True believers have constant cause of triumph in Christ, for they are more than conquerors through him who hath loved them, Rom. viii. 37. 3. God causeth them to triumph in Christ. It is God who has given us matter for triumph, and hearts to triumph. To him therefore be the praise and glory of all. 4. The good success of the gospel is a good reason for a Christian's joy and rejoicing.

III. The comfort that the apostle and his companions in labour found, even when the gospel was not successful to the salvation of some who heard it, v. 15-17. Here observe,

1. The different success of the gospel, and its different effects upon several sorts of persons to whom it is preached. The success is different; for some are saved by it, while others perish under it. Nor is this to be wondered at, considering the different effects the gospel has. For, (1.) Unto some it is a savour of death unto death. Those who are willingly ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill savour, and therefore they are blinded and hardened by it: it stirs up their corruptions, and exasperates their spirits. They reject the gospel, to their ruin, even to spiritual and eternal death. (2.) Unto others the gospel is a savour of life unto life. To humble and gracious souls the preaching of the word is most delightful and profitable. As it is sweeter than honey to the taste, so it is more grateful than the most precious odours to the senses, and much more profitable; for as it quickened them at first, when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life.

2. The awful impressions this matter made upon the mind of the apostle, and should also make upon our spirits: Who is sufficient for these things? v. 16. Tis hikanos--who is worthy to be employed in such weighty work, a work of such vast importance, because of so great consequence? Who is able to perform such a difficult work, that requires so much skill and industry? The work is great and our strength is small; yea, of ourselves we have no strength at all; all our sufficiency is of God. Note, If men did seriously consider what great things depend upon the preaching of the gospel, and how difficult the work of the ministry is, they would be very cautious how they enter upon it, and very careful to perform it well.

3. The comfort which the apostle had under this serious consideration, (1.) Because faithful ministers shall be accepted of God, whatever their success be: We are, if faithful, unto God a sweet savour of Christ (v. 15), in those who are saved and in those also who perish. God will accept of sincere intentions, and honest endeavours, though with many they are not successful. Ministers shall be accepted, and recompensed, not according to their success, but according to their fidelity. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isa. xlix. 5. (2.) Because his conscience witnessed to his faithfulness, v. 17. Though many did corrupt the word of God, yet the apostle's conscience witnessed to his fidelity. He did not mix his own notions with the doctrines and institutions of Christ; he durst not add to, nor diminish from, the word of God; he was faithful in dispensing the gospel, as he received it from the Lord, and had no secular turn to serve; his aim was to approve himself to God, remembering that his eye was always upon him; he therefore spoke and acted always as in the sight of God, and therefore in sincerity. Note, What we do in religion is not of God, does not come from God, will not reach to God, unless it be done in sincerity, as in the sight of God.
Adam Clarke: Commentary on the Bible - 1831
2:12: When I came to Troas - After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;
Albert Barnes: Notes on the Bible - 1834
2:12: Furthermore - But (δὲ de). This particle is properly adversative; but frequently denotes transition, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory. Here, it is designed to continue or explain the statement before made of his deep affection for the church, and his interest in its affairs. He therefore tells them that when he came to Troas, and was favored there with great success, and was engaged in a manner most likely of all others to interest his feelings and to give him joy, yet he was deeply distressed because he had not heard, as he expected, from them; but so deep was his anxiety that he left Troas and went into Macedonia.
When I came to Troas - This was a city of Phrygia, or Mysia, on the Hellespont, between Troy on the north, and Assos on the south; see note on Act 16:8. It was on the regular route from Ephesus to Macedonia. Paul took that route because on his journey to Macedonia he had resolved, for the reasons above stated, not to go to Corinth.
To preach Christ's gospel - Greek. "For (εἰς eis) the gospel of Christ;" that is, on account of his gospel; or to promote it. Why he selected Troas, or the region of the Troad (note, Act 16:8), as the field of his labors, he does not say. It is probable that he was waiting there to hear from Corinth by Titus, and while there he resolved not to be idle, but to make known as much as possible the gospel.
And a door was opened unto me - see the note, Co1 16:9. There was an opportunity of doing good, and the people were disposed to hear the gospel. This was a work in which Paul delighted to engage, and in which he usually found his highest comfort. It was of all things the most adapted to promote his happiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: when: Act 16:8, Act 20:1-6, Act 20:8
and a: Act 14:27; Co1 16:9; Col 4:3; Rev 3:7, Rev 3:8
Geneva 1599
(2) Furthermore, when I came to Troas to [preach] Christ's gospel, and a door was opened unto me of the Lord,
(2) He returns to the confirmation of his apostleship, and brings forth both the testimonies of his labours, and also of God's blessing.
John Gill
Furthermore, when I came to Troas,.... The apostle proceeds, in this latter part of the chapter, to take notice of and remove the charge of ostentation and insincerity in preaching the Gospel, and hints at other reasons of his not coming to Corinth; particularly that he took a journey to Troas, expecting to meet with Titus there, who was to give him an account of the affairs of the church at Corinth, which he was desirous of knowing before he went thither; but missing of Titus, is uneasy, and goes for Macedonia; though he was first detained awhile at Troas, having a good opportunity of preaching the Gospel there, with a prospect of success. Troas was a city of the lesser Asia near the Hellespont, formerly called Troy; of Paul's being at this place more than once, see Ti2 4:13, and of this place See Gill on Acts 16:8, and of the church there; see Gill on Acts 20:7. Hither he came,
to preach Christ's Gospel; that Gospel, of which Christ is both the author and subject; and is no other than the good news and glad tidings of peace, pardon, righteousness, life, and salvation, by a crucified Jesus; this was his work and business; his heart was in it, he took delight in this service, and it was what he pursued in every place wherever he came; and in this place he had much encouragement; for he adds,
and a door was opened unto me of the Lord; such an one as was opened to him at Ephesus, 1Cor 16:9; he had a good opportunity of preaching the Gospel to many souls, many were inclined to attend his ministry, from whence he conceived great hopes of doing good; a door of utterance was given to him to preach the Gospel boldly and freely, and a door of entrance for the Gospel to pass into their hearts: all which was not of men, "but of the Lord"; who has the key of David, who opens and no man shuts, shuts and no man opens.
John Wesley
Now when I came to Troas - It seems, in that passage from Asia to Macedonia, of which a short account is given, Acts 20:1-2. Even though a door was opened to me - That is, there was free liberty to speak, and many were willing to hear: yet,
Robert Jamieson, A. R. Fausset and David Brown
Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2Cor 7:5-7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Acts 20:6); also, that he had disciples there (Acts 20:7), which accords with the Epistle (2Cor 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [BIRKS].
to preach--literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Acts 16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Acts 20:6).
and--that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.
door . . . opened . . . of the Lord--Greek, "in the Lord," that is, in His work, and by His gracious Providence.
2:132:13: ո՛չ ետու հանգիստ հոգւոյ իմում. քանզի ո՛չ գտի ես անդ զՏիտոս զեղբայր իմ. այլ հրաժարեա՛լ ՚ի նոցանէ՝ գնացի ՚ի Մակեդովնիա[3998]։ [3998] Օրինակ մի. Հանգիստ հոգւոյ իմոյ... անդ զՏիմոթէոս զեղ՛՛... գնաց ՚ի Մա՛՛։
13 բայց իմ հոգում հանգիստ չունեցայ. եւ որովհետեւ ես այնտեղ չգտայ իմ եղբօրը՝ Տիտոսին, ուստի, հրաժեշտ տալով նրանց, գնացի Մակեդոնիա:
13 Բայց իմ հոգիիս մէջ հանգստութիւն չունեցայ, վասն զի իմ Տիտոս եղբայրս հոն չգտայ. ուստի անոնցմէ հրաժարելով՝ Մակեդոնիա գացի։
ոչ ետու հանգիստ հոգւոյ իմում. քանզի ոչ գտի ես անդ զՏիտոս զեղբայր իմ. այլ հրաժարեալ ի նոցանէ` գնացի ի Մակեդոնիա:

2:13: ո՛չ ետու հանգիստ հոգւոյ իմում. քանզի ո՛չ գտի ես անդ զՏիտոս զեղբայր իմ. այլ հրաժարեա՛լ ՚ի նոցանէ՝ գնացի ՚ի Մակեդովնիա[3998]։
[3998] Օրինակ մի. Հանգիստ հոգւոյ իմոյ... անդ զՏիմոթէոս զեղ՛՛... գնաց ՚ի Մա՛՛։
13 բայց իմ հոգում հանգիստ չունեցայ. եւ որովհետեւ ես այնտեղ չգտայ իմ եղբօրը՝ Տիտոսին, ուստի, հրաժեշտ տալով նրանց, գնացի Մակեդոնիա:
13 Բայց իմ հոգիիս մէջ հանգստութիւն չունեցայ, վասն զի իմ Տիտոս եղբայրս հոն չգտայ. ուստի անոնցմէ հրաժարելով՝ Մակեդոնիա գացի։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: я не имел покоя духу моему, потому что не нашел [там] брата моего Тита; но, простившись с ними, я пошел в Македонию.
2:13  οὐκ ἔσχηκα ἄνεσιν τῶ πνεύματί μου τῶ μὴ εὑρεῖν με τίτον τὸν ἀδελφόν μου, ἀλλὰ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς μακεδονίαν.
2:13. οὐκ (not) ἔσχηκα (I-had-come-to-hold) ἄνεσιν (to-a-sending-up) τῷ (unto-the-one) πνεύματί (unto-a-currenting-to) μου (of-me) τῷ (unto-the-one) μὴ (lest) εὑρεῖν (to-have-had-found) με (to-me) Τίτον (to-a-Titos) τὸν (to-the-one) ἀδελφόν (to-brethrened) μου, (of-me,"ἀλλὰ (other) ἀποταξάμενος ( having-arranged-off ) αὐτοῖς (unto-them) ἐξῆλθον (I-had-came-out) εἰς (into) Μακεδονίαν. (to-a-Makedonia)
2:13. non habui requiem spiritui meo eo quod non invenerim Titum fratrem meum sed valefaciens eis profectus sum in MacedoniamI had no rest in my spirit, because I found not Titus my brother: but bidding them farewell, I went into Macedonia.
13. I had no relief for my spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia.
2:13. I had no rest within my spirit, because I was not able to find Titus, my brother. So, saying goodbye to them, I set out for Macedonia.
2:13. I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.
I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia:

13: я не имел покоя духу моему, потому что не нашел [там] брата моего Тита; но, простившись с ними, я пошел в Македонию.
2:13  οὐκ ἔσχηκα ἄνεσιν τῶ πνεύματί μου τῶ μὴ εὑρεῖν με τίτον τὸν ἀδελφόν μου, ἀλλὰ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς μακεδονίαν.
2:13. non habui requiem spiritui meo eo quod non invenerim Titum fratrem meum sed valefaciens eis profectus sum in Macedoniam
I had no rest in my spirit, because I found not Titus my brother: but bidding them farewell, I went into Macedonia.
2:13. I had no rest within my spirit, because I was not able to find Titus, my brother. So, saying goodbye to them, I set out for Macedonia.
2:13. I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: I had no rest in my spirit - I was so concerned for you, through the love I bear you, that I was greatly distressed because I did not find Titus returned to give me an account of your state.
But taking my leave of them - I went thence into Macedonia, expecting to find him there; and thither he did come; and gave me a joyous account of your state. See Co2 8:6, Co2 8:7.
Albert Barnes: Notes on the Bible - 1834
2:13: I had no rest in my spirit - I was disappointed, sad, deeply anxious. Though the work in which I was engaged was that which usually gives me my highest joy, yet such was my anxiety to learn the state of things in Corinth, and the success of my letter, and to see Titus, whom I was expecting, that I had comparatively no peace, and no comfort.
But taking my leave of them - Though so many considerations urged me to stay; though there was such a promising field of labor, yet such was my anxiety to hear from you, that I left them.
I went from thence into Macedonia - see the note, Act 16:9. I went over where I expected to find Titus, and to learn the state of your affairs. This is one of the few instances in which Paul left an inviting field of labor, and where there was a prospect of signal success, to go to another place. It is adduced here to show the deep interest which he had in the church at Corinth, and his anxiety to learn what was their condition. It shows that there may be cases where it is proper for ministers to leave a field of great and inviting usefulness, to go to another field and to engage in another part of the great vineyard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: no rest: Co2 7:5, Co2 7:6
Titus: Co2 8:6, Co2 8:16, Co2 8:23, Co2 12:18; Gal 2:1, Gal 2:3; Ti2 4:10; Tit 1:4
I went: Act 20:1, Act 20:2
John Gill
I had no rest in my spirit,.... Though there was such a door opened to preach the Gospel, and such an opportunity of doing good, yet he was greatly distressed in his mind; very restless and uneasy in his spirit, and could not be satisfied to stay; which shows, that though he was so great a man, he was but a man, and of like passions with others: and the occasion of this dissatisfaction and uneasiness was,
because, says he,
I found not Titus my brother; whom he so styles, not merely because he was a fellow Christian, but because he was a fellow labourer in the Gospel; and by calling him so, puts an honour upon him, and expresses his affliction for him: now not finding him as he expected, he grew uneasy: not that he wanted him as an interpreter for him, or his assistance in preaching the Gospel at Troas, where so many were inclined to hear the word; but because he was exceedingly desirous of knowing from him the state of affairs in the church at Corinth; so that this whole account is given, to show his affectionate concern for, and care of that church: which he goes on with, saying,
but taking my leave of them; the disciples at Troas, and ordering and prescribing, as the word here used signifies, how things should be managed for the best after his departure; for as there was a door opened for the ministry of the word, it cannot be thought he would leave it thus, without fixing proper persons to go on with the work, and proper directions how to conduct themselves; and very likely he ordained Carpus to be their elder, bishop, or overseer: and having done this, he
went into Macedonia; in quest of Titus, whom he so earnestly desired to see, and by whose coming to him he was greatly refreshed and comforted; see 2Cor 7:5.
John Wesley
I had no rest in my spirit - From an earnest desire to know how my letter had been received. Because I did not find Titus - In his return from you. So I went forth into Macedonia - Where being much nearer, I might more easily be informed concerning you. The apostle resumes the thread of his discourse, 2Cor 7:2, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he by this means derives to the Corinthians also; and as a prelude to his apology against the false apostles.
Robert Jamieson, A. R. Fausset and David Brown
no rest in my spirit--rather, "no rest for my spirit" (Gen 8:9). As here his "spirit" had no rest; so in 2Cor 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.
taking . . . leave of them--the disciples at Troas.
2:142:14: Այլ Աստուծոյ շնորհքն որ յամենայնի հռչա՛կ հարկանէ զմէնջ ՚ի Քրիստոս Յիսուս, եւ զհոտ գիտութեանն իւրոյ յայտնի՛ առնէ մեւք յամենայն տեղիս[3999]. [3999] Օրինակ մի. Յայտնի առնեմք ընդ ամենայն երկիր։
14 Արդ, գոհութիւն Աստծու, որ Քրիստոս Յիսուսով մեզ միշտ յաղթութեան է տանում եւ իր գիտութեան բուրմունքը մեզնով սփռում է ամէն տեղ,
14 Բայց գոհութիւն Աստուծոյ, որ միշտ մեզի յաղթութիւն կու տայ Քրիստոսով որ զինք ճանչնալուն հոտը մեզմով յայտնի կ’ընէ ամէն տեղ։
Այլ Աստուծոյ շնորհքն որ յամենայնի հռչակ հարկանէ զմէնջ ի Քրիստոս [8]Յիսուս, եւ զհոտ գիտութեանն իւրոյ յայտնի առնէ մեւք յամենայն տեղիս:

2:14: Այլ Աստուծոյ շնորհքն որ յամենայնի հռչա՛կ հարկանէ զմէնջ ՚ի Քրիստոս Յիսուս, եւ զհոտ գիտութեանն իւրոյ յայտնի՛ առնէ մեւք յամենայն տեղիս[3999].
[3999] Օրինակ մի. Յայտնի առնեմք ընդ ամենայն երկիր։
14 Արդ, գոհութիւն Աստծու, որ Քրիստոս Յիսուսով մեզ միշտ յաղթութեան է տանում եւ իր գիտութեան բուրմունքը մեզնով սփռում է ամէն տեղ,
14 Բայց գոհութիւն Աստուծոյ, որ միշտ մեզի յաղթութիւն կու տայ Քրիստոսով որ զինք ճանչնալուն հոտը մեզմով յայտնի կ’ընէ ամէն տեղ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Но благодарение Богу, Который всегда дает нам торжествовать во Христе и благоухание познания о Себе распространяет нами во всяком месте.
2:14  τῶ δὲ θεῶ χάρις τῶ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῶ χριστῶ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι᾽ ἡμῶν ἐν παντὶ τόπῳ·
2:14. Τῷ (Unto-the-one) δὲ (moreover) θεῷ (unto-a-Deity) χάρις (a-granting) τῷ (unto-the-one) πάντοτε (all-to-the-one-which-also) θριαμβεύοντι (unto-triumphing-of) ἡμᾶς (to-us) ἐν (in) τῷ (unto-the-one) χριστῷ (unto-Anointed) καὶ (and) τὴν (to-the-one) ὀσμὴν (to-an-odor) τῆς (of-the-one) γνώσεως (of-an-acquaintng) αὐτοῦ (of-it) φανεροῦντι (unto-en-manifesting) δι' (through) ἡμῶν (of-us) ἐν (in) παντὶ (unto-all) τόπῳ: (unto-an-occasion)
2:14. Deo autem gratias qui semper triumphat nos in Christo Iesu et odorem notitiae suae manifestat per nos in omni locoNow thanks be to God, who always maketh us to triumph in Christ Jesus and manifesteth the odour of his knowledge by us in every place.
14. But thanks be unto God, which always leadeth us in triumph in Christ, and maketh manifest through us the savour of his knowledge in every place.
2:14. But thanks be to God, who always brings triumph to us in Christ Jesus, and who manifests the fragrance of his knowledge through us in every place.
2:14. Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place:

14: Но благодарение Богу, Который всегда дает нам торжествовать во Христе и благоухание познания о Себе распространяет нами во всяком месте.
2:14  τῶ δὲ θεῶ χάρις τῶ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῶ χριστῶ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι᾽ ἡμῶν ἐν παντὶ τόπῳ·
2:14. Deo autem gratias qui semper triumphat nos in Christo Iesu et odorem notitiae suae manifestat per nos in omni loco
Now thanks be to God, who always maketh us to triumph in Christ Jesus and manifesteth the odour of his knowledge by us in every place.
2:14. But thanks be to God, who always brings triumph to us in Christ Jesus, and who manifests the fragrance of his knowledge through us in every place.
2:14. Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: В Македонии он встретил Тита и получил от него весть, что 1-е послание произвело хорошее впечатление в Коринфе. Он благодарит за этот успех Бога от всего своего, облегченного от неизвестности, сердца. - Который всегда дает нам торжествовать. Правильнее греческое выражение (tf pantote qriambeuonti hmaV) перевести нужно так: "всегда совершающему над нами свой триумф" или: "всегда ведущего нас за Собою в Своем триумфе". Бог - это триумфатор, победитель. Апостолы, и главным образом Павел, Его пленники, которых Он ведет за Собою как побежденных, подобно тому, как римский полководец после победы вел за собою своих пленников. Ап. припоминает здесь свое призвание по дороге в Дамаск, когда Христос сказал ему: "трудно тебе идти против рожна!" (Деян IX:5). Апостол Павел, действительно, своею деятельностью прославлял Бога, заставившего его служить Себе. - Во Христе. Все в деятельности Апостола имеет теснейшее отношение ко Христу. - Благоухание познания. Перед триумфатором курили благовония и Ап., вероятно, имеет здесь в виду этот обычай. - О Себе -лучше: "о Нем", т. е. о Христе (ср. ст. 15-й).
Adam Clarke: Commentary on the Bible - 1831
2:14: Now, thanks be unto God - His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory.
A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city.
This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honors a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, etc. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, etc. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe!
The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain.
During this time all the temples were opened, and every altar smoked with offerings and incense.
The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighboring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.
Albert Barnes: Notes on the Bible - 1834
2:14: Now thanks be unto God ... - There seem to have been several sources of Paul's joy on this occasion. The principal was, his constant and uniform success in endeavoring to advance the interests of the kingdom of the Redeemer. But in particular he rejoiced;
(1) Because Titus had come to him there, and had removed his distress; compare Co2 2:13.
(2) because he learned from him that his efforts in regard to the church at Corinth had been successful, and that they had hearkened to his counsels in his first letter; and,
(3) Because he was favored with signal success in Macedonia. His being compelled, therefore, to remove from Troas and to go to Macedonia had been to him ultimately the cause of great joy and consolation. These instances of success Paul regarded as occasions of gratitude to God.
Which always causeth us - Whatever may be our efforts, and wheRev_er we are. Whether it is in endeavoring to remove the errors and evils existing in a particular church, or whether it be in preaching the gospel in places where it has been unknown, still success crowns our efforts, and we have the constant evidence of divine approbation. This was Paul's consolation in the midst of his many trials; and it proves that, whatever may be the external circumstances of a minister, whether poverty, want, persecution, or distress, he will have abundant occasion to give thanks to God if his efforts as a minister are crowned with success.
To triumph in Christ. - To triumph through the aid of Christ, or in promoting the cause of Christ. Paul had no joy which was not connected with Christ, and he had no success which he did not trace to him. The word which is rendered here as "triumph" (θριαμβευοντι thriambeuonti from θριαμβέυω thriambeuō) occurs in no other place in the New Testament, except in Col 2:15. It is rendered there as "triumphing over them in it," that is, triumphing over the principalities and powers which he had spoiled, or plundered; and it there means that Christ led them in triumph after the manner of a conqueror. The word is used here in a causative sense - the sense of the Hebrew Hiphil conjugation. It properly refers to a triumph; or a triumphal procession. Originally the word θριαμβος thriambos meant a hymn which was sung in honor of Bacchus; then the tumultuous and noisy procession which constituted the worship of the god of wine; and then any procession of a similar kind. - Passow. It was particularly applied among both the Greeks and the Romans to a public and solemn honor conferred on a victorious general on a return from a successful war in which he was allowed a magnificent entrance into the capital.
In these triumphs, the victorious commander was usually preceded or attended by the spoils of war; by the most valuable and magnificent articles which he had captured; and by the princes, nobles, generals, or people whom he had subdued. The victor was drawn in a magnificent chariot, usually by two white horses. Other animals were sometimes used. "When Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony was drawn by lions; that of Heliogabalus pulled by tigers; and that of Aurelius drawn by deer" - Clark. The people of Corinth were not unacquainted with the nature of a triumph. About 147 years before Christ, Lucius Mummius, the Roman consul, had conquered all Achaia, and had destroyed Corinth, Thebes, and Colchis, and by order of the Roman Senate was favored with a triumph, and was surnamed Achaicus. Tyndale renders this place: "Thanks be unto God which always giveth us the victory in Christ." Paul refers here to a victory which he had, and a triumph with which he was favored by the Redeemer. It was a victory over the enemies of the gospel; it was success in advancing the interests of the kingdom of Christ; and he rejoiced in that victory, and in that success, with more solid and substantial joy than a Roman victor ever felt on returning from his conquests over nations, even when attended with the richest spoils of victory, and by humbled princes and kings in chains, and when the assembled thousands shouted Io triumphe!
And maketh manifest - Makes known; spreads abroad - as a pleasant fragrance is diffused through the air.
The savor - (ὀσμὴν osmē n). The smell; the fragrance. The word in the New Testament is used to denote a pleasant or fragrant odor, as of incense, or aromatics; Joh 12:3 see Eph 5:2; Phi 4:18. There is an allusion here doubtless to the fact that in the triumphal processions fragrant odors were diffused around; flowers, diffusing a grateful smell, were scattered in the way; and on the altars of the gods incense was burned during the procession, and sacrifices offered, and the whole city was filled with the smoke of sacrifices, and with perfumes. So Paul speaks of knowledge - the knowledge of Christ. In his triumphings, the knowledge of the Redeemer was diffused abroad, like the odors which were diffused in the triumphal march of the conqueror. And that odor or savor was acceptable to God - as the fragrance of aromatics and of incense was pleasant in the triumphal procession of the returning victor. The phrase "makes manifest the savor of his knowledge," therefore, means, that the knowledge of Christ was diffused everywhere by Paul, as the grateful smell of aromatics was diffused all around the triumphing warrior and victor. The effect of Paul's conquests everywhere was to diffuse the knowledge of the Saviour - and this was acceptable and pleasant to God - though there might be many who would not avail themselves of it, and would perish; see Co2 2:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: thanks: Co2 1:11, Co2 8:16, Co2 9:15; Eph 5:20; Th1 3:9; Rev 7:12
which: Psa 106:47, Psa 148:14; Rom 8:37; Co1 15:37
the savour: Co2 2:15, Co2 2:16; Sol 1:3; Rom 15:19; Col 1:6, Col 1:23
Geneva 1599
Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the (k) savour of his knowledge by us in every place.
(k) He alludes to the anointing of the priests, and the incense of the sacrifices.
John Gill
Now thanks be unto God,.... The apostle having mentioned the door that was opened for him at Troas, to preach the Gospel with success, calls to mind the great and manifold appearances of God for him and his fellow ministers, in blessing their labours to the conversion of many souls; which causes him to break forth into thanksgiving to God, on this account: what he takes notice of, and is thankful to God for is, that he
always causeth us to triumph in Christ; not only had done so, but continued to do so: some versions ascribe this act of triumph to God, as his act, reading the passage thus, "now thanks be unto God, who triumphs over us", or "by us in Christ"; who has conquered us by his grace, and made use of us as instruments for the conversion of sinners; and so first triumphed over us, having subdued us to himself, and then over others by us, in whose hearts the arrows of his word have been sharp and powerful: so the word is used for the person's own act of triumph spoken of, 2Cor 2:15, but here it signifies, as words do in the Hebrew conjugation "Hiphil", which most commonly denotes an effect upon another, or which is caused and produced in another, and is rightly rendered, "which causeth us to triumph"; and refers not to the triumph of faith, common with the apostles to other believers; though this is in Christ, in his righteousness, death, resurrection, ascension, session at God's right hand, and intercession; and is what God causes, and to whom thanks is to be given for it: but this is a triumph peculiar to ministers of the Gospel, who are made to triumph over men and devils, over the world, the reproaches, persecutions, smiles, and flatteries of it; over wicked men, by silencing them, stopping the mouths of gainsayers, refuting false teachers, and preserving the Gospel pure, in spite of all opposition; and by being made useful to the turning of many souls from darkness to light, and from the power of Satan unto God: and this is
in Christ: it is owing to the victory he has got; it is by his strength, it is in his name, for his sake, and because of his glory herein concerned: and
always; wherever the ministers of Christ are called to labour, and wherever the Gospel is purely and powerfully preached by them, some good is done; and they are made to triumph over hell and earth, over sin, Satan, and the world; and for all this, thanks is due to God; for he it is that causes them to triumph, or they never could; as will easily appear, if we consider what poor weak instruments they themselves are; what opposition is made against them; what wonderful things are done by them; by what means they triumph, by the preaching of the cross, and that in the midst of the greatest pressures and afflictions. Thanks are also given to God, that he
maketh manifest the savour of his knowledge by us in every place; by "his knowledge" is meant, either the knowledge of God, who causes the ministers of the Gospel to triumph; or the knowledge of Christ, in whom they triumph; or rather of both, of the knowledge of God in Christ; and designs the Gospel, which is the means thereof: and which is said to have a "savour" in it, and denotes the acceptableness of it to sensible souls; and the good name, fame, and credit, which Christ has by the faithful ministration of it; and is an allusion to Song 1:3. Now this, God is said to make manifest; it was hid before, hid in himself, and to the sons of men; it was like a box of ointment shut, but now opened by the preaching of the word, which diffuses a fragrant smell; and therefore he is said to make it manifest "by us": the ministers of the Gospel, who openly, boldly, and faithfully preach it; and "by manifestation of the truth"; spread the savour of it, and that "in every place", where they come; their commission being at large, to go into all the world, and preach the Gospel to every creature.
John Wesley
To triumph, implies not only victory, but an open manifestation of it. And as in triumphal processions, especially in the east, incense and perfumes were burned near the conqueror, the apostle beautifully alludes to this circumstance in the following verse: as likewise to the different effects which strong perfumes have upon different persons; some of whom they revive, while they throw others into the most violent disorders.
Robert Jamieson, A. R. Fausset and David Brown
Now--Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as ALFORD explains) to the former; for "always," and "in every place," show that the latter also is intended.
causeth us to triumph--The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [TRENCH]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [ALFORD]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (2Cor 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So BENGEL: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."
savour--retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Lk 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare 1Cor 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (2Cor 2:17; 2Cor 4:2).
2:152:15: զի հոտ անո՛յշ եմք Քրիստոսի առ Աստուած՝ ՚ի մէջ փրկելոցն, եւ ՚ի մէջ կորուսելոցն.
15 քանի որ Քրիստոսի բուրմունքն ենք Աստծու առաջ՝ ե՛ւ փրկուածների մէջ, ե՛ւ կորստեան մատնուածների մէջ.
15 Վասն զի մենք Աստուծոյ առջեւ Քրիստոսին անոյշ հոտն ենք թէ՛ փրկուածներուն մէջ եւ թէ՛ կորսուածներուն։
զի հոտ անոյշ եմք Քրիստոսի առ Աստուած ի մէջ փրկելոցն եւ ի մէջ կորուսելոցն:

2:15: զի հոտ անո՛յշ եմք Քրիստոսի առ Աստուած՝ ՚ի մէջ փրկելոցն, եւ ՚ի մէջ կորուսելոցն.
15 քանի որ Քրիստոսի բուրմունքն ենք Աստծու առաջ՝ ե՛ւ փրկուածների մէջ, ե՛ւ կորստեան մատնուածների մէջ.
15 Վասն զի մենք Աստուծոյ առջեւ Քրիստոսին անոյշ հոտն ենք թէ՛ փրկուածներուն մէջ եւ թէ՛ կորսուածներուն։
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2:1515: Ибо мы Христово благоухание Богу в спасаемых и в погибающих:
2:15  ὅτι χριστοῦ εὐωδία ἐσμὲν τῶ θεῶ ἐν τοῖς σῳζομένοις καὶ ἐν τοῖς ἀπολλυμένοις,
2:15. ὅτι (to-which-a-one) Χριστοῦ (of-Anointed) εὐωδία (a-goodly-odoring-unto) ἐσμὲν (we-be) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐν (in) τοῖς (unto-the-ones) σωζομένοις ( unto-being-saved ) καὶ (and) ἐν (in) τοῖς (unto-the-ones) ἀπολλυμένοις , ( unto-destructing-off ,"
2:15. quia Christi bonus odor sumus Deo in his qui salvi fiunt et in his qui pereuntFor we are the good odour of Christ unto God, in them that are saved and in them that perish.
15. For we are a sweet savour of Christ unto God, in them that are being saved, and in them that are perishing;
2:15. For we are the sweet fragrance of Christ for God, both with those who are being saved and with those who are perishing.
2:15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

15: Ибо мы Христово благоухание Богу в спасаемых и в погибающих:
2:15  ὅτι χριστοῦ εὐωδία ἐσμὲν τῶ θεῶ ἐν τοῖς σῳζομένοις καὶ ἐν τοῖς ἀπολλυμένοις,
2:15. quia Christi bonus odor sumus Deo in his qui salvi fiunt et in his qui pereunt
For we are the good odour of Christ unto God, in them that are saved and in them that perish.
2:15. For we are the sweet fragrance of Christ for God, both with those who are being saved and with those who are perishing.
2:15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Теперь Ап. несколько меняет образ. Раньше он говорил, что Апостолы служат орудием для распространения благоухания Христова, а здесь он называет их самих благоуханием Христовым. Смысл этого образного выражения такой: "ваша деятельность стоит в определенном отношении к Богу, как проникнутое дыханием Христа благоухание". Конечно, этим указывается на богоугодность апостольской деятельности.
Adam Clarke: Commentary on the Bible - 1831
2:15: For we are unto God a sweet savor of Christ - The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God - we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.
Albert Barnes: Notes on the Bible - 1834
2:15: For we are unto God - We who are his ministers, and who thus triumph. It is implied here that Paul felt that ministers were laboring for God, and felt assured that their labors would be acceptable to him. The object of Paul in the statement, in this and in the following verses, is undoubtedly to meet the charges of his detractors and enemies. He says, therefore, that whatever was the result of his labors in regard to the future salvation of people; yet, that his well-meant endeavors, and labors, and self-denials in preaching the gospel, were acceptable to God. The measure of God's approbation in the case was not his success, but his fidelity, his zeal, his self-denial, whatever might be the reception of the gospel among those who heard it.
A sweet savor - Like the smell of pleasant incense, or of grateful aromatics, such as were burned in the triumphal processions of returning conquerors. The meaning is, that their labors were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word rendered here as "sweet savor" (εὐωδία euō dia) occurs only in this place, and in Eph 5:2; Phi 4:18; and is applied to persons or things well-pleasing to God. It properly means good odor, or fragrance, and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God and to sacrifices in general; Gen 8:21; Exo 29:18, Exo 29:25, Exo 29:41; Lev 1:9, Lev 1:13, Lev 1:17; Lev 2:2, Lev 2:9, Lev 2:12; Lev 3:5, Lev 3:16; Lev 4:31, etc. Here it means that the services of Paul and the other ministers of religion were as grateful to God as sweet incense, or acceptable sacrifices.
Of Christ - That is, we are Christ's sweet savor to God: we are that which he has appointed, and which he has devoted and consecrated to God; we are the offering, so to speak, which he is continually making to God.
In them that are saved - In regard to them who believe the gospel through our ministry and who are saved. Our labor in carrying the gospel to them, and in bringing them to the knowledge of the truth, is acceptable to God. Their salvation is an object of his highest desire, and he is gratified with our fidelity, and with our success. This reason why their work was acceptable to God is more fully stated in the following verse, where it is said that in reference to them they were the "savor of life unto life." The word "saved" here refers to all who become Christians, and who enter heaven; and as the salvation of people is an object of such desire to God, it cannot but be that all who bear the gospel to people are engaged in an acceptable service, and that all their efforts will be pleasing to him, and approved in his sight In regard to this part of Paul's statement, there can be no difficulty.
And in them that perish - In reference to them who reject the gospel, and who are finally lost. It is implied here:
(1) That some would reject the gospel and perish, with whatever fidelity and self-denial the ministers of religion might labor.
(2) that though this would be the result, yet the labors of the ministers of religion would be acceptable to God. This is a fearful and awful declaration, and has been thought by many to be attended with difficulty. A few remarks may present the true sense of the passage, and remove the difficulty from it:
(a) It is not affirmed or implied here that the destruction of those who would reject the gospel, and who would perish, was desired by God or would be pleasing to him. This is nowhere affirmed or implied in the Bible.
(b) It is affirmed only that the labors of the ministers of religion in endeavoring to save them would be acceptable and pleasing to God. Their labors would be in order to save them, not to destroy them.
Their desire was to bring all to heaven - and this was acceptable to God. Whatever might be the result, whether successful or not, yet God would be pleased with self-denial, and toil, and prayer that was honestly and zealously put forth to save others from death. They would be approved by God in proportion to the amount of labor, zeal, and fidelity which they evinced.
(3) it would be by no fault of faithful ministers that people would perish. Their efforts would be to save them, and those efforts would be pleasing to God.
(4) it would be by no fault of the gospel that people would perish. The regular and proper tendency of the gospel is to save, not to destroy men; as the tendency of medicine is to heal them, of food to support the body, of air to give vitality, of light to give pleasure to the eye, etc. It is provided for all, and is adapted to all. There is a sufficiency in the gospel. for all people, and in its nature it is as really suited to save one as another. Whatever may be the manner in which it is received, it is always in itself the same pure and glorious system; full of benevolence and mercy. The bitterest enemy of the gospel cannot point to one of its provisions that is adapted or designed to make people miserable, and to destroy them. All its provisions are adapted to salvation; all its arrangements are those of benevolence; all the powers and influences which it originates, are those which are suited to save, not to destroy people. The gospel is what it is in itself - a pure, holy, and benevolent system, and is answerable only for effects which a pure, holy, and benevolent system is suited to produce. To use the beautiful language of Theodoret, as quoted by Bloomfield: "We indeed bear the sweet odor of Christ's gospel to all; but all who participate in it do not experience its salutiferous effects. Thus, to diseased eyes even the light of heaven is noxious; yet the sun does not bring the injury. And to those in a fever, honey is bitter; yet it is sweet nevertheless. Vultures too, it is said, fly away from sweet odors of myrrh; yet myrrh is myrrh though the vultures avoid it, Thus, if some be saved, though others perish, the gospel retains its own virtue, and we the preachers of it remain just as we are; and the gospel retains its odorous and salutiferous properties, though some may disbelieve and abuse it, and perish." Yet:
(5) It is implied that the gospel would be the occasion of heavier condemnation to some, and that they would sink into deeper ruin in consequence of its being preached to them. This is implied in the expression in Co2 2:16, "to the one we are a savor of death unto death." In the explanation of this, we may observe:
(a) That those who perish would have perished at any rate. All were under condemnation whether the gospel had come to them or not. None will perish in consequence of the gospel's having been sent to them who would not have perished had it been unknown. People do not perish because the gospel is sent to them, but for their own sins.
(b) It is in fact by their own fault that people reject the gospel, and that they are lost. They are voluntary in this; and, whatever is their final destiny, they are not under compulsion. The gospel compels no one against his will either to go to heaven, or to hell.
(c) People under the gospel sin against greater light than they do without it. They have more to answer for. It increases their responsibility. If, therefore, they reject it, and go down to eternal death, they go from higher privileges; and they go, of course, to meet a more aggravated condemnation. For condemnation will always be in exact proportion to guilt; and guilt is in proportion to abused light and privileges.
(d) The preaching of the gospel, and the offers of life, are often the occasion of the deeper guilt of the sinner. Often he becomes enraged. He gives vent to the deep malignity of his soul. He opposes the gospel with malice and infuriated anger, His eye kindles with indignation, and his lip curls with pride and scorn. He is profane and blasphemous; and the offering of the gospel to him is the occasion of exciting deep and malignant passions against God, against the Saviour, against the ministers of religion. Against the gospel, people often manifest the same malignity and scorn which they did against the Saviour himself. Yet this is not the fault of the gospel, nor of the ministers of religion. It is the fault of sinners themselves; and while there can be no doubt that such a rejection of the gospel will produce their deeper condemnation, and that it is a savor of death unto death unto them; still the gospel is good and benevolent, and still God will be pleased with those who faithfully offer its provisions, and who urge it on the attention of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: a sweet: Gen 8:21; Exo 29:18, Exo 29:25; Eze 20:41; Eph 5:2; Phi 4:18
in them: Co2 4:3, Co2 4:4; Isa 49:5, Isa 49:6; Co1 1:18; Th2 2:10
Geneva 1599
(3) For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
(3) He denies that anything should be taken away from the dignity of his apostleship, because they saw that it was not received with like success in every place. But rather very many rejected and detested him, seeing that he preached Christ not only as a saviour of those that believe, but also as a judge of those that condemn him.
John Gill
For we are unto God a sweet savour,.... Here a reason is given, why the savour of the knowledge of God in Christ is made manifest by the ministers of the Gospel, because they themselves are a sweet savour; not that they are so in themselves, for they have the same corrupt hearts and natures, and complain of them as other men; but as having the gifts and graces of the Spirit of God, comparable to fragrant and sweet smelling ointments, Song 1:3, by which they are enabled to preach the savoury doctrines of the Gospel, and to adorn and recommend them by their exemplary lives and conversations: the allusion is to Aaron and the priests under the law, who were anointed with the anointing oil, which was poured upon their heads, ran down upon their beards, and descended to the skirts of their garments, so that they were all over a perfume, a sweet smell and savour; and so are the ministers of the word, being anointed with that, which the other was typical of. They are said to be a sweet savour
of Christ, because they have their gifts, grace, and Gospel from him, and he is the subject of their ministry; so that this sweet savour of theirs, is not properly theirs, but his, whose person, blood, righteousness, sacrifice, grace, and the fulness of it, as held forth in the Gospel ministry, are sweet and savoury to believers. Moreover, it is "unto God" they are such a savour, not unto men, mere carnal men, for with them they are the filth of the world, and the offscouring of all things; but they are grateful and well pleasing to the Lord, as their ministrations make for, and show forth his honour and glory: and this they are
in them that are saved, who are chosen by God unto salvation, for whom Christ has wrought it out, to whom it is applied by the Spirit of God, who are heirs of it, and are kept unto it, and for it, by the power of God, and shall certainly enjoy it: yea, they are a sweet savour
in them that perish, all mankind are, through sin, in a perishing condition: some of them shall never perish; but are, and shall be saved with an everlasting salvation: others will perish in their sins, to which they are abandoned; and what sense the ministers of the Gospel are a savour in these is shown in the following verse.
John Wesley
For we - The preachers of the gospel. Are to God a sweet odour of Christ - God is well - pleased with this perfume diffused by us, both in them that believe and are saved, treated of, 2Cor 3:1; 2Cor 4:2; and in them that obstinately disbelieve and, consequently, perish, treated of, 2Cor 4:3-6.
Robert Jamieson, A. R. Fausset and David Brown
The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (2Cor 2:14), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (Song 1:3; compare Jn 1:14, Jn 1:16; Eph 5:2; 1Jn 2:27).
in them that are saved--rather, "that are being saved . . . that are perishing" (see on 1Cor 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [CHRYSOSTOM, Homilies, 5.467], (2Cor 4:3-4, 2Cor 4:6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.
and in them--in the case of them. "Those being saved" (2Co. 3:1-4:2): "Those that are perishing" (2Cor 4:3-5).
2:162:16: ոմանց հո՛տ մահուանէ ՚ի մա՛հ, եւ ոմանց հոտ կենդանութենէ ՚ի կեա՛նս. եւ առ այս՝ ո՞ բաւական իցէ[4000]։ [4000] Ոմանք. ՚Ի մահուանէ ՚ի մահ. եւ ոմանց ՚ի կենաց ՚ի կեանս... ո՛ բաւական է։
16 ոմանց՝ մահուան հոտ, որ տանում է դէպի մահ եւ ոմանց՝ կենդանութեան բոյր, որ տանում է դէպի կեանք: Եւ ո՞վ է կարող այս բանն անել.
16 Ոմանց՝ մահուան հոտ դէպի մահ եւ ոմանց՝ կենդանութեան հոտ՝ դէպի կեանք։ Ո՞վ կարող է այս գործը կատարել։
ոմանց հոտ` մահուանէ ի մահ, եւ ոմանց հոտ` կենդանութենէ ի կեանս. եւ առ այս ո՞ բաւական իցէ:

2:16: ոմանց հո՛տ մահուանէ ՚ի մա՛հ, եւ ոմանց հոտ կենդանութենէ ՚ի կեա՛նս. եւ առ այս՝ ո՞ բաւական իցէ[4000]։
[4000] Ոմանք. ՚Ի մահուանէ ՚ի մահ. եւ ոմանց ՚ի կենաց ՚ի կեանս... ո՛ բաւական է։
16 ոմանց՝ մահուան հոտ, որ տանում է դէպի մահ եւ ոմանց՝ կենդանութեան բոյր, որ տանում է դէպի կեանք: Եւ ո՞վ է կարող այս բանն անել.
16 Ոմանց՝ մահուան հոտ դէպի մահ եւ ոմանց՝ կենդանութեան հոտ՝ դէպի կեանք։ Ո՞վ կարող է այս գործը կատարել։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: для одних запах смертоносный на смерть, а для других запах живительный на жизнь. И кто способен к сему?
2:16  οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός;
2:16. οἷς ( unto-which ) μὲν (indeed) ὀσμὴ (an-odor) ἐκ (out) θανάτου (of-a-death) εἰς (into) θάνατον, (to-a-death," οἷς ( unto-which ) δὲ (moreover) ὀσμὴ (an-odor) ἐκ (out) ζωῆς (of-a-lifing) εἰς (into) ζωήν. (to-a-lifing) καὶ (And) πρὸς (toward) ταῦτα (to-the-ones-these) τίς (what-one) ἱκανός; (ampled?"
2:16. aliis quidem odor mortis in mortem aliis autem odor vitae in vitam et ad haec quis tam idoneusTo the one indeed the odour of death unto death: but to the others the odour of life unto life. And for these things who is so sufficient?
16. to the one a savour from death unto death; to the other a savour from life unto life. And who is sufficient for these things?
2:16. To the one, certainly, the fragrance is of death unto death. But to the other, the fragrance is of life unto life. And concerning these things, who is so suitable?
2:16. To the one [we are] the savour of death unto death; and to the other the savour of life unto life. And who [is] sufficient for these things?
To the one [we are] the savour of death unto death; and to the other the savour of life unto life. And who [is] sufficient for these things:

16: для одних запах смертоносный на смерть, а для других запах живительный на жизнь. И кто способен к сему?
2:16  οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός;
2:16. aliis quidem odor mortis in mortem aliis autem odor vitae in vitam et ad haec quis tam idoneus
To the one indeed the odour of death unto death: but to the others the odour of life unto life. And for these things who is so sufficient?
2:16. To the one, certainly, the fragrance is of death unto death. But to the other, the fragrance is of life unto life. And concerning these things, who is so suitable?
2:16. To the one [we are] the savour of death unto death; and to the other the savour of life unto life. And who [is] sufficient for these things?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Апостольская проповедь однако живительна не для всех. Для иных, которые по свойству своей упорной натуры, не желают принять спасения от Христа и идут поэтому прямым путем к вечной погибели, учение апостольское смертоносно. - И кто способен на это?, т. е. на такую деятельность, когда проповедник сознательно одним несет вечную жизнь, другим - вечную погибель.
Adam Clarke: Commentary on the Bible - 1831
2:16: To the one we are the savour of death unto death - There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: "As the bee brings home honey to its owner, but stings others; so it is with the words of the law;" סם חיים לישראל sam chaiyim leyisrael, "They are a savour of lives to the Israelites:" וסם המות לאומות העולם vesam hammaveth leomoth haolam, "And a savour of death to the people of this world." The learned reader may see much more to this effect in Schoettgen. The apostle's meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface.
That the saved, σωζομενοι, and they that perish, απολλυμενοι, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the Book of God, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles.
Such sentiments may become Jews but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavoring to prove that he has excluded the major part even of their own world - the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God.
Who is sufficient for these things? - Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle's meaning is evident from the following verse.
Albert Barnes: Notes on the Bible - 1834
2:16: To the one - To those who perish.
We are the savour of death unto death - We are the occasion of deepening their condemnation, and of sinking them lower into ruin. The expression used here means literally, "to the one class we bear a death-conveying odor leading to their death" - a savor, a smell which, under the circumstances, is destructive to life, and which leads to death. Mr. Locke renders this: "To the one my preaching is of ill savor, unacceptable and offensive, by their rejecting whereof they draw death on themselves." Grateful as their labors were to God, and acceptable as would be their efforts, whatever might be the results, yet Paul could not be ignorant that the gospel would in fact be the means of greater condemnation to many; see the notes on Co2 2:15. It was indeed by their own fault; yet wheRev_er the gospel was preached, it would to many have this result. It is probable that the language here used is borrowed from similar expressions which were common among the Jews. Thus, in Debarim Rabba, sec. 1, fol. 248, it is said, "As the bee brings home honey to the owner, but stings others, so it is with the words of the Law." "They (the words of the Law) are a savor of life to Israel, but a savor of death to the people of this world."
Thus, in Taarieth, fol. 7, 1, "Whoever gives attention to the Law on account of the Law itself, to him it becomes an aromatic of life (סם חיים cam chayiym), but to him who does not attend to the Law on account of the Law itself, to him it becomes an aromatic of death (סם מות cam mowt) " - the idea of which is, that as medicines skillfully applied will heal, but if unskillfully applied will aggravate a disease, so it is with the words of the Law. Again, "The word of the Law which proceeds out of the mouth of God is an odor of life to the Israelites, but an odor of death to the Gentiles;" see Rosenmuller, and Bloomfield. The sense of the passage is plain, that the gospel, by the willful rejection of it, becomes the means of the increased guilt and condemnation of many of those who hear it.
And to the other - To those who embrace it, and are saved.
The savor of life - An odor, or fragrance producing life, or tending to life. It is a living, or life-giving savor. it is in itself grateful and pleasant.
Unto life - Tending to life; or adapted to produce life. The word "life" here, as often elsewhere, is used to denote salvation. It is:
(1) Life in opposition to the death in sin in which all are by nature;
(2) In opposition to death in the grave - as it leads to a glorious resurrection;
(3) In opposition to eternal death; to the second dying, as it leads to life and peace and joy in heaven; see the words "life" and "death" explained in the notes on Rom 6:23. The gospel is "the savor of life unto life," because:
(a) It is its nature and tendency to produce life and salvation. It is adapted to that; and is designed to that end.
(b) Because it actually results in the life and salvation of those who embrace it. It is the immediate and direct cause of their salvation; of their recovery from sin; of their glorious resurrection; of their eternal life in heaven.
And who is sufficient for these things? - For the arduous and responsible work of the ministry; for a work whose influence must be felt either in the eternal salvation, or the eternal ruin of the soul. Who is worthy of so important a charge? Who can undertake it without trembling? Who can engage in it without feeling that he is in himself unfit for it, and that he needs constant divine grace? This is an exclamation which anyone may well make in view of the responsibilites of the work of the ministry. And we may remark:
(1) If Paul felt this, assuredly others should feel it also. If, With all the divine assistance which he had; all the proofs of the unique presence of God, and all the mighty miraculous powers conferred on him, Paul had such a sense of unfitness for this great work, then a consciousness of unfitness, and a deep sense of responsibility, may well rest on all others.
(2) it was this sense of the responsibility of the ministry which contributed much to Paul's success. It was a conviction that the results of his work must be seen in the joys of heaven, or the woes of hell, that led him to look to God for aid, and to devote himself so entirely to his great work. People will not feel much concern unless they have a deep sense of the magnitude and responsibility of their work. People who feel as they should about the ministry will look to God for aid, and will feel that he alone can sustain them in their arduous duties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the savour of death: Luk 2:34; Joh 9:39; Act 13:45-47, Act 20:26, Act 20:27; Pe1 2:7, Pe1 2:8
who: Co2 3:5, Co2 3:6, Co2 12:11; Co1 15:10
Geneva 1599
To the one [we are] the savour of death unto death; and to the other the savour of life unto life. (4) And who [is] sufficient for these things?
(4) Again, he dismisses all suspicion of arrogance, attributing all things that he did to the power of God, whom he serves sincerely, and with honest affection. And he makes them witnesses of this, even to the sixth verse of the next chapter (2Cor 2:17; 2Cor 3:6).
John Gill
To the one we are the savour of death unto death,.... Who are for death, or appointed to it; see Jer 43:11. What the apostle says of the Gospel, and Gospel ministers, the Jews his countrymen used frequently to say of the law, and to which he seems to refer;
"saith Rabba (f), to them that go on the right hand of it, (the law,) it is , "the savour of life"; but to them that go on the left hand of it, it is , "the savour of death".''
Again (g),
"everyone that studies in the law for the sake of it, to him it becomes , "the savour of life", according to Prov 3:18, but everyone that studies in the law, not for the sake of it, to him it becomes , "the savour of death";''
once more (h),
"if a man is worthy or righteous, to him the law becomes , "the savour of life"; but if he is not righteous, it becomes to him , "the savour of death":''
and this they not only say of the written law, but also of their oral law (i), and are not contented with those general descriptions of persons to whom the law is so, but particularly mention the Gentiles;
"the words of the law (say they (k)) are , "the savour of life", to the Israelites; and , "the savour of death", to the nations of the world:''
that the law should be the savour of death, since it is the ministration of it, and cannot give life, see Gal 3:21, is no wonder; but that the Gospel and the ministers of that, should be the savour of death unto death, may seem strange, but so it is. These preach up salvation by the death of Christ, and so are the sweet savour of the death of Christ; but this being despised and rejected by the sons of men, is "unto the death", and issues in the eternal death of the despisers and rejecters of it; likewise this doctrine preached by them, strikes with death all a man's wisdom, righteousness, and holiness, and declares that life and salvation are only by Christ and his righteousness; and besides, is attended with persecution and death, and therefore is foolishness to them that perish; and so becomes "the savour of death unto death"; a savour, but not a sweet savour, nor the sweet savour of Christ; a sweet savour indeed to God, whose justice, holiness, power, and wisdom, are displayed in the death and righteous destruction of sinners, but not to them:
to the other, the savour of life unto life; those who are ordained to eternal life. The Gospel preached by Christ's faithful ministers is the means of quickening souls, and giving them "spiritual life"; and of supporting and maintaining that life, and of nourishing them up unto "eternal life"; and so becomes "the savour of life" spiritual, "unto life" eternal. The Alexandrian copy, and some others, and so the Ethiopic version, read both clauses, "from death to death, and from life to life"; with which compare Rom 1:17, and then the meaning may be, either as Grotius observes, that the ill report of the Gospel from men dead in sin, brings death to those who give credit to it; and the good report of it from God, the author of life, to which may be added from ministers, who are alive in a spiritual sense, is the means of life to others: or they are the means of adding death to death, death eternal, to death spiritual, or moral; death for sin, to death in sin, the Gospel being despised; and of increasing spiritual life, the comforts of it; and of adding eternal life to spiritual life: upon the whole of which, the apostle makes this exclamation,
and who is sufficient for these things; the meaning of which is either, who is able to search and find out the reason of this different influence of the Gospel ministry upon the souls of men? no man can do it; it must be ascribed to the sovereign will and pleasure of God, who hides the Gospel from some, and reveals it to others; or who is sufficient for the preaching of the Gospel? no man is sufficient of himself, very insufficient in the best sense, and none so but by the grace of God, and gifts of his Spirit; or who is sufficient to give success to the Gospel when preached? none can do this; Paul may plant, and Apollos water, but it is God alone that gives the increase.
(f) T. Bab. Sabbat, fol. 88. 2. (g) Taanith, fol. 7. 1. (h) Yoma, fol 72. 2. (i) Zohar in Gen. fol. 19. 3. (k) Vajikra Rabba, fol. 147. 1. Debarim Rabba, fol. 233. 3. Shirhashirim Rabba, fol. 9. 4.
John Wesley
And who is sufficient for these things - No man living, but by the power of God's Spirit.
Robert Jamieson, A. R. Fausset and David Brown
savour of death unto death . . . of life unto life--an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Mt 21:44; Lk 2:34; Jn 9:39).
who is sufficient for these things?--namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (2Cor 3:5-6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.
2:172:17: Քանզի ո՛չ եմք իբրեւ զայլսն, որ վաճառական լինին բանին Աստուծոյ. այլ իբրեւ ՚ի հաստատութենէ՛, այլ իբրեւ յԱստուծոյ առաջի Աստուծոյ, ՚ի Քրիստոս խօսիմք[4001]։[4001] Ոմանք. Զայլս, որ վաճառականք են... այլ որպէս յԱստուծոյ։
17 քանզի նման չենք ուրիշների, որ Աստծու խօսքի վաճառքով են զբաղւում, այլ, իբրեւ անկեղծ մարդիկ, իբրեւ Աստծու կողմից ուղարկուածներ, խօսում ենք Քրիստոսով Աստծու առաջ:
17 Քանզի մենք շատերուն պէս չենք, որոնք Աստուծոյ խօսքը կը խարդախեն, հապա կը խօսինք անկեղծութեամբ, որպէս թէ Աստուծմէ ղրկուած ենք եւ Աստուծոյ առջեւ կը խօսինք Քրիստոսով։
Քանզի ոչ եմք իբրեւ զայլսն որ վաճառական լինին բանին Աստուծոյ. այլ իբրեւ ի հաստատութենէ, այլ իբրեւ յԱստուծոյ առաջի Աստուծոյ ի Քրիստոս խօսիմք:

2:17: Քանզի ո՛չ եմք իբրեւ զայլսն, որ վաճառական լինին բանին Աստուծոյ. այլ իբրեւ ՚ի հաստատութենէ՛, այլ իբրեւ յԱստուծոյ առաջի Աստուծոյ, ՚ի Քրիստոս խօսիմք[4001]։
[4001] Ոմանք. Զայլս, որ վաճառականք են... այլ որպէս յԱստուծոյ։
17 քանզի նման չենք ուրիշների, որ Աստծու խօսքի վաճառքով են զբաղւում, այլ, իբրեւ անկեղծ մարդիկ, իբրեւ Աստծու կողմից ուղարկուածներ, խօսում ենք Քրիստոսով Աստծու առաջ:
17 Քանզի մենք շատերուն պէս չենք, որոնք Աստուծոյ խօսքը կը խարդախեն, հապա կը խօսինք անկեղծութեամբ, որպէս թէ Աստուծմէ ղրկուած ենք եւ Աստուծոյ առջեւ կը խօսինք Քրիստոսով։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Ибо мы не повреждаем слова Божия, как многие, но проповедуем искренно, как от Бога, пред Богом, во Христе.
2:17  οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν χριστῶ λαλοῦμεν.
2:17. οὐ (Not) γάρ (therefore) ἐσμεν (we-be) ὡς (as) οἱ (the-ones) πολλοὶ ( much ) καπηλεύοντες ( profiteering-of ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἀλλ' (other) ὡς (as) ἐξ (out) εἰλικρινίας, (of-a-sun-separating-unto,"ἀλλ' (other) ὡς (as) ἐκ (out) θεοῦ (of-a-Deity) κατέναντι (down-in-ever-a-one) θεοῦ (of-a-Deity) ἐν (in) Χριστῷ (unto-Anointed) λαλοῦμεν. (we-speak-unto)
2:17. non enim sumus sicut plurimi adulterantes verbum Dei sed ex sinceritate sed sicut ex Deo coram Deo in Christo loquimurFor we are not as many, adulterating the word of God: but with sincerity: but as from God, before God, in Christ we speak.
17. For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ.
2:17. For we are not like many others, adulterating the Word of God. But instead, we speak with sincerity: from God, before God, and in Christ.
2:17. For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ:

17: Ибо мы не повреждаем слова Божия, как многие, но проповедуем искренно, как от Бога, пред Богом, во Христе.
2:17  οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν χριστῶ λαλοῦμεν.
2:17. non enim sumus sicut plurimi adulterantes verbum Dei sed ex sinceritate sed sicut ex Deo coram Deo in Christo loquimur
For we are not as many, adulterating the word of God: but with sincerity: but as from God, before God, in Christ we speak.
2:17. For we are not like many others, adulterating the Word of God. But instead, we speak with sincerity: from God, before God, and in Christ.
2:17. For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Такие люди есть - это Апостолы, которых очень немного. Другие же (многие) неспособны к такой деятельности. Они повреждают слово Божие или представляют учение Христово не в настоящем его виде (употребленный здесь Апостолом глагол kaphleuein означает: пускать деньги в рост в целях наживы). Им, конечно, хочется собрать вокруг себя побольше учеников, и они держат около себя и таких, которые неспособны как должно уверовать во Христа. - Как от Бога, т. е. как вдохновенные Богом. - Пред Богом, т. е. сознавая, что Бог все видит. - Во Христе, т. е. в теснейшем единении со Христом (ср. Рим IX:1).
Adam Clarke: Commentary on the Bible - 1831
2:17: For we are not as many, which corrupt the word of God - God has made Us sufficient for these things by giving us his own pure doctrine, the ministry of reconciliation, which we conscientiously preserve and preach; and we act, not like many among you, who, having received that doctrine, corrupt it; mingling with it their own inventions, and explaining away its force and influence, so as to accommodate it to men of carnal minds.
The word καπηλευοντες, from καπηλος, a tavernkeeper, signifies acting like an unprincipled vintner; for this class of men have ever been notorious for adulterating their wines, mixing them with liquors of no worth, that thereby they might increase their quantity; and thus the mixture was sold for the same price as the pure wine. Isa 1:22, Thy wine is mixed with water, the Septuagint thus translate: οἱ καπηλοι σου μισγουσι τον οινον ὑδατι· "Thy vintners mix thy wine with water;" that is, thy false prophets and corrupt priests adulterate the word of God, and render it of none effect, by their explanations and traditions.
The word has been used, both among the Greeks and Latins, to signify a prostitution of what was right and just, for the sake of gain. So Herodian, lib. vi. cap. 11; Ειρηνην χρυσιου καπηλευοντες, "Making peace for money." So cauponari bellum is, "To make war for money." In short, the word is used to signify any artifice employed to get gain by making a thing look more or better than it is; or mingling that which is excellent with what is not so to promote the gain of the adulterater.
It is used by Aristophanes, Plut. Act. iv., scene 5, ver. 1064, to express an old woman who was patched and painted to hide her deformity.
Ου δητ', επει μεν νυν καπηλικως εχει·
Ει δ' εκπλυνειται τουτο το ψιμυθιον,
Οψει καταδηλα του προσωπου γε τα ῥακη.
Not at all; the old woman is painted:
If the paint were washed off, then you
Would plainly see her wrinkled face.
Where see the note of the Scholiast, who observes that the term is applied to those who deal in clothes, patching, mending, etc., as well as to those who mix bad wine with good. Καπηλικως εχει· Πανουργικως· επει οἱ καπηλοι χριειν και αναποιειν τα ἱματια ειωθασι, και τον οινον δε νωθυλευουσι, συμμιγνυντες αυτῳ σαπρον. Vid. Kusteri Aristoph., page 45.
But as of sincerity - Εξ ειλικρινειας. See the note on Co2 1:12. We receive the doctrine pure from God; we keep it pure, and deliver it in its purity to mankind. For we speak in Christ - in the things of his Gospel, as being in the sight of God - our whole souls and all their motives being known to him. As the unprincipled vintner knows that he adulterates the wine, his conscience testifying this; so we know that we deliver the sincere truth of God, our conscience witnessing that we deliver it to you, as we receive it, by the inspiration of the Spirit of truth.
1. That St. Paul was a man of a very tender and loving spirit is evident from all his epistles; but especially from this, and particularly from the chapter before us. It was not an easy thing with him to give a reproof; and nothing but a sense of his duty to God and his Church could have led him to use his apostolical power, to inflict spiritual punishment on transgressors. He felt like a loving and tender father, who, being obliged to correct his froward and disobedient child, feels in his own heart the pain of a hundred blows for that occasioned by one laid on the body of his son. There are some ministers who think nothing of cutting off members from the Church of Christ; they seem to do it, if not cheerfully, yet with indifference and unconcern! How can this be? Nothing but absolute duty to God should induce any man to separate any person from the visible Church; and then it must be on the conviction that the case is totally hopeless. And who, even in those circumstances, that knows the worth of a soul, can do it without torture of heart?
2. We must not only love the doctrines, but also the morality of the Gospel. He who loves this will not corrupt it; but, as Quesnel says truly, in order to love the truth a man must practice it; as in order to practice it he must love it. That a minister, says he, may preach the word of God in such a manner as is worthy of him, he must, with St. Paul, be always mindful of these three things:
1. That he be sent by God, and that he speak directly from him, and as his ambassador.
2. That he speak as in his presence, and under his immediate inspection.
3. That he consider himself as being in the place of Christ, and endeavor to minister to the souls of men, as he has reason to believe Christ would do, were he in the place; and as he knows Christ did, when he sojourned among men.
The minister of the Gospel is Christ's ambassador; and he prays men in Christ's stead to be reconciled to God. See Co2 5:20. The people should consider the nature of this embassage, and receive it as coming immediately from God, that it may accomplish the end for which he has sent it.
Albert Barnes: Notes on the Bible - 1834
2:17: For we are not as many - This refers doubtless to the false teachers at Corinth; and to all who mingled human philosophy or tradition with the pure word of truth. Paul's design in the statement in this verse seems to be to affirm that he had such a deep sense of the responsibility of the ministerial office, and of its necessary influence on the eternal destiny of man, that it led him to preach the simple gospel, the pure word of God. He did not dare to dilute it with any human mixture. He did not dare to preach philosophy, or human wisdom. He did not dare to mingle with it the crude conceptions of man. He sought to exhibit the simple truth as it was in Jesus; and so deep was his sense of the responsibility of the office, and so great was his desire on the subject, that he had been enabled to do it. and to triumph always in Christ. So that, although he was conscious that he was in himself unfit for these things, yet by the grace of God he had been able always to exhibit the simple truth, and his labors had been crowned with constant and signal success.
Which corrupt the word of God - Margin, "deal deceitfully with." The word used here (καπηλεύοντες kapē leuontes) occurs nowhere else in the New Testament, and does not occur in the Septuagint. The word is derived from κάπηλος kapē los, which signifies properly a huckster, or a retailer of wine, a petty chapman; a man who buys up articles for the purpose of selling them again. It also means sometimes a vintner, or an innkeeper. The proper idea is that of a small dealer and especially in wine. Such persons were notorious, as they are now, for diluting their wines with water (compare the Septuagint in Isa 1:22); and for compounding wines of other substances than the juice of the grape for purposes of gain. Wine, of all substances in trade, perhaps, affords the greatest facilities for such dishonest tricks; and, accordingly, the dealers in that article have generally been most distinguished for fraudulent practices and corrupt and diluted mixtures. Hence, the word comes to denote to adulterate; to corrupt, etc. It is here applied to those who adulterated or corrupted the pure word of God in any way, and for any purpose. It probably has particular reference to those who did it either by Judaizing opinions, or by the mixtures of a false and deceitful philosophy. The latter mode would be likely to pRev_ail among the subtle and philosophizing Greeks. It is in such ways that the gospel has been usually corrupted:
(1) It is done by attempting to attach a philosophical explanation to the facts of Revelation, and making the theory as important as the fact.
(2) by attempting to explain away the offensive points of Revelation by the aid of philosophy.
(3) by attempting to make the facts of Scripture accord with the pRev_alent notions of philosophy, and by applying a mode of interpretation to the Bible which would fritter away its meaning, and make it mean anything or nothing at pleasure. In these, and in various other ways, people have corrupted the Word of God; and of all the evils which Christianity has ever sustained in this world, the worst have been those which it has received from philosophy, and from those teachers who have corrupted the Word of God. The fires of persecution it could meet, and still be pure; the utmost efforts of princes, and monarchs, and of Satan to destroy it, it has outlived, and has shone purely and brightly amidst all these efforts; but, when corrupted by philosophy, and by "science falsely so called," it has been dimmed in its luster, paralyzed in its aims, and shorn of its power, and has ceased to be mighty in pulling down the strong holds of Satan's kingdom. Accordingly, the enemy of God has ceased to excite persecution, and now aims in various ways to corrupt the gospel by the admixture of philosophy, and of human opinions. Tyndale renders this passage, "For we are not as many are which choppe and change with the word of God" - an idea which is important and beautiful - but this is one of the few instances in which he mistook the sense of the original text. In general, the accuracy of his translation and his acquaintance with the true sense of the Greek text are very remarkable.
But as of sincerity - Sincerely; actuated by unmingled honesty and simplicity of aim; see the note on Co2 1:12.
As of God - As influenced by him; as under his control and direction; as having been sent by him; as acting by his command; see the note, Co2 1:12.
In the sight of God - As if we felt that his eye was always on us. Nothing is better suited to make a person sincere and honest, than this.
Speak we in Christ - In the name, and in the service of Christ. We deliver our message with a deep consciousness that the eye of the all-seeing God is on us; that we can conceal nothing from Him; and that we must soon give up our account to Him.
Remarks
1. In this chapter, and in the management of the whole case to which Paul here refers, we have an instance of his tenderness in administering discipline. This tenderness was manifested in many ways:
(1) He did nothing to wound the feelings of the offending party.
(2) he did nothing in the way of punishment which a stern sense of duty did not demand,
(3) he did it all with many tears. He wept at the necessity of administering discipline at all. He wept over the remissness of the church. He wept over the fall of the offending brother.
(4) he did not mention even the name of the offender. He did not emblazon his faults abroad; nor has he left any clue by which it can be known; nor did he take any measures which were suited to pain, unnecessarily, the feelings of his friends. If all discipline in the church were conducted in this manner, it would probably always be effectual and successful, Co2 2:1-10.
2. We ought cordially to receive and forgive an offending brother, as soon as he gives evidence of repentance. We should harbor no malice against him; and if, by repentance, he has put away his sins, we should hasten to forgive him. This we should do as individuals, and as churches. God cheerfully forgives us, and receives us into favor on our repentance; and we should hail the privilege of treating all our offending brethren in the same manner, Co2 2:7-8.
3. Churches should be careful that Satan should not get an advantage over them, Co2 2:11. In every way possible he will attempt it; and perhaps in few modes is it more often done than in administering discipline. In such a case, Satan gains an advantage over a church in the following ways.
(1) in inducing it to neglect discipline. This occurs often because an offender is rich, or talented, or is connected with influential families; because there is a fear of driving off such families from the church; because the individual is of elevated rank, and the church suffers him to remain in her bosom. The laws of the church, like other laws are often like cobwebs: Large flies break through, and the smaller ones are caught. The consequence is, that Satan gains an immense advantage. Rich and influential offenders remain in the church; discipline is relaxed; the cause of Christ is scandalized; and the church at large feels the influence, and the work of God declines.
(2) Satan gains an advantage in discipline, sometimes, by too great severity of discipline. If he cannot induce a church to relax altogether, and to suffer offenders to remain, then he excites them to improper and needless severity. He drives them on to harsh discipline for small offences. He excites a spirit of persecution. He enkindles a false zeal on account of the Shibboleth of doctrine. He excites a spirit of party, and causes the church to mistake it for zeal for truth. He excites a spirit of persecution against some of the best people in the church, on account of pretended errors in doctrine, and kindles the flames of intestine war; and breaks the church up into parties and fragments. Or he urges on the church, even in cases where discipline is proper, to needless and inappropriate severity; drives the offender from its bosom; breaks his spirit; and pRev_ents ever-onward his usefulness, his return, and his happiness. One of the chief arts of Satan has been to cause the church in cases of discipline to use severity instead of kindness; to excite a spirit of persecution instead of love. Almost all the evils which grow out of attempts at discipline might have been pRev_ented by a spirit of love.
(3) Satan gains an advantage in cases of discipline, when the church is unwilling to re-admit to fellowship an offending but a penitent member. His spirit is broken; his usefulness is destroyed. The world usually takes sides with him against the church, and the cause of religion bleeds.
4. Individual Christians, as well as churches, should be careful that Satan does not get an advantage over them, Co2 2:11. Among the ways in which he does this are the following:
(1) By inducing them to conform to the world. This is done under the plea that religion is not gloomy, and morose, and ascetic. Thence he often leads professors into all the gaieties, and amusements, and follies of which the world partake. Satan gains an immense advantage to his cause when this is done - for all the influence of the professed Christian is with him.
(2) by producing laxness of opinion in regard to doctrine. Christ intends that his cause shall advance by the influence of truth; and that his church shall be the witness of the truth. The cause of Satan advances by error and falsehood; and when professed Christians embrace falsehood, or are indifferent to truth, their whole influence is on the side of Satan, and his advantage is immense when they become the advocates of error.
(3) by producing among Christians despondency, melancholy, and despair. Some of the best people are often thus afflicted and thrown into darkness, as Job was; Job 23:8-9. Indeed, it is commonly the best members of a church that have doubts in this manner, and that fall into temptation, and that are left to the buffetings of Satan. Your frivolous, and worldly, and fashionable Christians have usually no such troubles - except when they lie on a bed of death. They are not in the way of Satan. They do not oppose him, and he will not trouble them. It is your humble, praying, self-denying Christians that he dreads and hates; and it is these that he is suffered to tempt, and to make sad, and to fill with gloom and doubt. And when this is done, it is an immense advantage to his cause. It produces the impression that religion is nothing but gloom and melancholy, and the people of the world are easily led to hate and avoid it. Christians, therefore, should be cheerful, and benevolent, and happy - as they may be - lest Satan should get an advantage over them.
(4) by fanaticism. For when Satan finds that he can get no advantage over Christians by inducing them to do nothing, or to do anything positively wrong or immoral, he drives them on with over-heated and ill-timed zeal; he makes them unreasonably strenuous for some single opinion or measure; he disposes them to oppose and persecute all who do not fall into their views, and feel as they feel.
(5) by contentions and strifes. Satan often gets an advantage in that way. No matter what the cause may be, whether it be for doctrines, or for any other cause, yet the very fact that there are contentions among the professed followers of "the Prince of peace" does injury, and gives Satan an advantage. No small part of his efforts, therefore, have been to excite contentions among Christians, an effort in which he has been, and is still, eminently successful.
5. Satan gets an advantage over sinners, and they should be on their guard. He does it:
(1) By producing a sense of security in their present condition; and by leading them to indifference in regard to their eternal condition. In this he is eminently successful; and when this is gained, all is gained that his cause demands. It is impossible to conceive of greater success in anything than Satan has in producing a state of indifference to the subject of religion among people.
(2) by inducing them to defer attention to religion to some future time. This is an advantage, because:
(a) It accomplishes all he wishes at present;
(b) Because it is usually successful altogether. It is usually the same thing as resolving not to attend to religion at all.
(3) by producing false views of religion. He represents it at one time as gloomy, sad, and melancholy; at another, as so easy, that it may be obtained, whenever they please; at another, by persuading them that their sins are so great that they cannot be forgiven. One great object of Satan is to blind the minds of sinners to the true nature of religion; and in this he is usually successful.
(4) he deludes the aged by telling them it is too late; and the young by telling them that now is the time for mirth and pleasure, and that religion may be attended to at some future period of life.
(5) he gains an advantage by plunging the sinner deeper and deeper in sin; inducing him to listen to the voice of temptation; by making him the companion of the wicked; and by deluding him with the promises of pleasure, honor, and gain in this world until it is too late, and he dies.
6. Ministers of the gospel may have occasion to triumph in the success of their work. Paul always met with success of some kind; always had some cause of triumph. In all his trials, he had occasion of rejoicing, and always was assured that he was pursuing that course which would lead him ultimately to triumph, Co2 2:14.
7. The gospel may be so preached as to be successful, Co2 2:14. In the hands of Paul it was successful. So it was with the other apostles. So it was with Luther, Knox, Calvin. So it was with Whitefield, Edwards Wesley, and Payson. If ministers are not successful, it is not the fault of the gospel. It is adapted to do good, and to save people; and it may be so preached as to accomplish those great ends. If all ministers were as self-denying, and laborious, and prayerful as were these people, the gospel would be as successful now as it has ever been.
(There is much truth in this representation. Certainly no great Rev_ival of religion can rationally be expected when the ministers of the gospel are not self-denying laborious, and prayerful. Yet we cannot certainly pronounce, that equal diligence in the use of means will in every case be attended with equal success. Allowance must be made for God's sovereignty, in dispensing his grace. Otherwise, wheRev_er the word was preached under most favorable circumstances, as far as excellence of means is concerned, there also, we should expect, and find most success. But it has not been so in reality. Never did hearers enjoy a more favorable opportunity of conversion, than when more than the eloquence of angels fell from the lips of Jesus, and he taught the people as one having authority and not as the scribes. Yet comparatively few, a solitary one here and there, listened to the voice of the charmer, though he charmed so wisely. Was it that he did not display the gospel in all its fullness, sufficiency, and loveliness? Was there any lack of moral persuasion, powerful argument, strung motive, touching appeal, in the Saviour's addresses? No! Yet immediately after the ascension of Jesus, the Word of God subdued thousands on thousands, although employed by apostles only, whose ministrations, considered apart, must have been immeasurably inferior to those of Jesus. The same Jews that persisted in their unbelief, under the ministry of Christ, were disarmed of their prejudice, under the preaching of Peter! Whence the difference of efficacy? Whence the lack of success, where most we should have expected to find it, and the command of it, where least we could have looked for it? One sentence solves the difficulty. "The Holy Spirit was not yet given, because that Jesus was not yet glorified."
Similar comparisons might he made between the ministrations of different individuals now. People of the highest abilities, persevering diligence, and elevated piety, have been left to complain of comparative barrenness in the sphere which they occupied, while humbler instruments, in a field no way more promising, have been blessed with the harvest of souls. The comparison might even be made of different periods of the same ministry. All other circumstances being equal, or differing so slightly as not to affect the argument, the word spoken at one time seems to fall powerless to the ground, as the arrow on the breast of steel. No shaft hits the mark, no sinner retires like the stricken deer to bleed alone. At another time, the people are made willing in the day of power. Conviction spreads with the rapidity of contagion, and the Lord daily adds to his people such as shall be saved. Now this difference cannot be explained but by referring it to the different measures in which God is pleased to communicate his spirit.)
8. Much of the work of the ministry is pleasant and delightful. It is the savor of life unto life, Co2 2:15-16. There is no joy on earth of a higher and purer character than that which the ministers of the gospel have in the success of their work. There is no work more pleasant than that of imparting the consolations of religion to the sick, and the afflicted; than that of directing inquiring sinners to the Lamb of God; no joy on earth so pure and elevated as that which a pastor has in a Rev_ival of religion. In the evidence that God accepts his labors, and that to many his message is a savor of life unto life, there is a joy which no other pursuit can furnish; a joy, even on earth, which is more than a compensation for all the toils, self-denials, and trials of the ministry.
9. In view of the happy and saving results of the work of the ministry, we see the importance of the work. Those results are to be seen in heaven. They are to enter into the eternal destiny of the righteous. They are to be seen in the felicity and holiness of those who shall be redeemed from death. The very happiness of heaven, therefore, is dependent on the fidelity and success of the ministry. This work stretches beyond the grave. It reaches into eternity. It is to be seen in heaven. Other plans and labors of people terminate at death. But the work of the ministry reaches in its results into the skies; and is to be seen ever onward in eternity. Well might the apostle ask, "Who is sufficient for these things?"
10. The ministers of the gospel will be accepted of God, if faithful, whatever may be the result of their labors; whether seen in the salvation, or the augmented condemnation of those who hear them, Co2 2:15. They are a sweet savor to God. Their acceptance with him depends not on the measure of their success; but on their fidelity. If people reject the gospel, and make it the occasion of their greater condemnation, the fault is not that of ministers, but is their own. If people are faithful, God accepts their efforts; and even if many reject the message and perish, still a faithful ministry will not be to blame. That such results should follow from their ministry, indeed, increases their responsibility, and makes their office more awful, but it will not render them less acceptable in their labors in the sight of God.
11. We are to anticipate that the ministry will be the means of the deeper condemnation of many who hear the gospel, Co2 2:16. The gospel is to them a savor of death unto death. We are to expect that many will reject and despise the message, and sink into deeper sin, and condemnation, and woe. We are not to be disappointed, therefore, when we see such effects follow, and when the sinner sinks into a deeper hell from under the ministry of the gospel. It always has been the case, and we have reason to suppose it always will be. And painful as is the fact, yet ministers must make up their minds to witness this deeply painful result of their work.
12. The ministry is a deeply and awfully responsible work, Co2 2:16. It is connected with the everlasting happiness, or the deep and eternal condemnation of all those who hear the gospel. Every sermon that is preached is making an impression that will never be obliterated, and producing an effect that will never terminate. Its effects will never all be seen until the day of judgment, and in the awful solemnities of the eternal world. Well might Paul ask, "Who is sufficient for these things?"
13. It is a solemn thing to hear the gospel. If it is solemn for a minister to dispense it, it is not less solemn to hear it. It is connected with the eternal welfare of those who hear. And thoughtless as are multitudes who hear it, yet it is deeply to affect them hereafter. If they ever embrace it, they will owe their eternal salvation to it; if they continue to neglect it, it will sink them deep and foRev_er in the world of woe. Every individual, therefore, who hears the gospel dispensed, no matter by whom, should remember that he is listening to God's solemn message to mankind; and that it will and must exert a deep influence on his eternal doom.
14. A people should pray much for a minister. Paul often entreated the churches to which he wrote to pray for him. If Paul needed the prayers of Christians, assuredly Christians now do. Prayer for a minister is demanded because:
(1) He has the same infirmities, conflicts, and temptations which other Christians have.
(2) he has those which are special, and which grow out of the very nature of his office; for the warfare of Satan is carried on mainly with the leaders of the army of God.
(3) he is engaged in a great and most responsible work - the greatest work ever committed to mortal man.
(4) his success will be generally in proportion as a people pray for him. The welfare of a people, therefore, is identified with their praying for their minister. He will preach better, and they will hear better, just in proportion as they pray for him. His preaching will be dull, dry, heavy; will be without unction, spirituality, and life, unless they pray for him; and their hearing will be dull, lifeless, and uninterested, unless they pray for him. No people will hear the gospel to much advantage who do not feel anxiety enough about it to pray for their minister.
15. The interview between a minister and his people in the day of judgment will be a very solemn one. Then the effect of his ministry will be seen. Then it will be known to whom it was a savor of life unto life, and to whom it was a savor of death unto death. Then the eternal destiny of all will be settled. Then the faithful minister will be attended to heaven by all to whom his ministry has been a savor of life unto life; and then he will part foRev_er with all whom he so often warned and entreated in vain. In distant worlds - worlds foRev_er separated - shall be experienced the result of his labors. O! how solemn must be the scene when he must give up his account for the manner in which he has preached; and they, for the manner in which they attended on his ministry!
16. Let all ministers, then, be careful that they do not corrupt the word of God, Co2 2:17. Let them preach it in simplicity and in truth. Let them not preach philosophy, or metaphysics, or their own fancy, or the tradition of human beings, or the teaching of the schools, but the simple truth as it is in Jesus. Let them preach as sent by God; as in the sight of God; as commissioned by Christ to deliver a simple, plain, pure message to mankind, whether they will hear or forbear. Their success will be in proportion to the simplicity and purity of the gospel which they present; their peace and joy in death and in heaven will be just as they shall have evidence then that in simplicity and sincerity they have endeavored to present everywhere, and to all, the pure and simple gospel of Jesus Christ. As ministers, therefore, desire acceptance with God and success in the work let them preach the pure gospel; not adulterating it with foreign admixtures; not endeavoring to change it so as to be palatable to the carnal mind; not substituting philosophy for the gospel, and not withholding anything in the gospel because people do not love it; and let the people of God everywhere sustain the ministry by their prayers, and aid them in their work by daily commending them to the God of grace. So shall they be able to perform the solemn functions of their office to divine acceptance; and so shall ministers and people find the gospel to be "a savor of life unto life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: which: Co2 4:2, Co2 11:13-15; Jer 5:31, Jer 23:27-32; Mat 24:24; Ti1 1:19, Ti1 1:20, Ti1 4:1-3; Ti2 2:6-18, Ti2 4:3, Ti2 4:4; Tit 1:11; Pe2 2:1-3; Jo1 4:1; Jo2 1:7-11; Jde 1:4; Rev 2:14, Rev 2:15, Rev 2:20, Rev 12:9, Rev 19:20
corrupt: or, deal deceitfully with, Co2 4:2
but as of sincerity: Co2 1:12, Co2 4:2; Act 20:20, Act 20:27; Heb 11:27
in: or, of
Geneva 1599
For we are not as many, which (l) corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
(l) We do not handle it craftily and covetously, or less sincerely than we ought. And he uses a metaphor, which is taken from hucksters, who used to play the false harlot with whatever came into their hands.
John Gill
For we are not as many,.... The apostle here removes from himself, and other ministers of the Gospel, a character which belonged not to them, but to the false apostles; who are described by their number many; there were great swarms of false teachers in the early times of Christianity; see 1Jn 2:18; some copies read, "as the rest": and so the Syriac and Arabic versions; and also by their quality,
which corrupt the word of God; by "the word of God", may be meant the Scriptures in general, which are from God, contain his will, and which he uses for the good of men, and his own glory, and may be corrupted by false glosses, and human mixtures, and by adding to them, or taking from them; or the Gospel in particular, which is the word of truth, of faith, righteousness, reconciliation, and salvation, and which was corrupted by these false teachers, by making merchandise of it; they huckstered the word of God, made gain of it, sought merely their own worldly interest and advantage in it, and so mixed it with their own vain philosophy, to please the carnal ears and hearts of men; they blended law and Gospel, grace and works, in the business of salvation; they did, as peddling merchants do, mix good and bad commodities together, and then vend them for sound ware; or as vintners, who mix their wine with water, and sell it for neat wine. The Septuagint interpreters on Is 1:22, translate the last clause of that verse thus, , "thy vintners mix wine with water"; which may be understood in a moral or spiritual sense; so did these men mix, and hereby corrupt the Gospel, the word of God; and so the Syriac version reads the words "who mix the word of God": now the apostle says, they did not do so; they delivered out the word pure and unmixed, without any corruption or adulteration:
but as of sincerity, but as of God, in the sight of God, says he,
speak we in Christ; they spoke "in Christ", in the name of Christ, of or concerning him, and him only, and freely, fully, and plainly, as God's free gift, and the only way of salvation without the works of men: and they spoke, "as of sincerity"; what they delivered was the sincere milk of the word; the manner in which they did it was sincere, with all integrity and faithfulness; and so were their views, which were not their own profit and applause, but the glory of God and the good of souls; they spoke in Christ, and with all sincerity, "as of God"; by whom they were called and sent forth to speak in his name, and from whom they received the Gospel, and gifts, and abilities to preach it; and all this they did, in the sight of God, as the searcher of hearts, and to whom they knew they must give an account of their ministry another day.
John Wesley
For we are not as many, who adulterate the word of God - Like those vintners (so the Greek word implies) who mix their wines with baser liquors. But as of sincerity - Without any mixture. But as from God - This rises higher still; transmitting his pure word, not our own. In the sight of God - Whom we regard as always present, and noting every word of our tongue. Speak we - The tongue is ours, but the power is God's. In Christ - Words which he gives, approves, and blesses.
Robert Jamieson, A. R. Fausset and David Brown
not as many-- (2Cor 11:18; Phil 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2Cor 11:13; Th1 2:3).
which corrupt--Greek, "adulterating, as hucksters do wine for gain" (2Cor 4:2; Is 1:22; 2Pet 2:3, "Make merchandise of you").
as of sincerity . . . as of God--as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.
in Christ's--as united to Him in living membership, and doing His work (compare 2Cor 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Acts 20:27).