Exegetical and Hermeneutical Commentary of 2 Corinthians 11:2
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present [you as] a chaste virgin to Christ.
2. with godly jealousy ] Literally, with a jealousy of God, i.e. either (1) which comes from Him, or (2) which is pleasing in His sight, or (3) as Chrysostom, with the jealousy with which God is jealous, or (4) with a jealousy for God “like that of the paranymph,” Estius (see next note). The literal rendering in this verse is zealous, zeal. See notes on ch. 2Co 7:7 ; 2Co 7:11, 2Co 9:2.
for I have espoused you ] Rather, I espoused you, i.e. at your conversion, it being the act, rather than its completion, to which St Paul asks attention. Cf. Mat 22:2; Joh 3:29; Eph 5:25; Eph 5:27; Rev 21:2; Rev 21:9; Rev 12:17. Also Isa 54:5; Jer 3:14; Eze 16:8; Hos 2:19-20. St Paul, like St John the Baptist, here represents himself as the friend of the bridegroom, who often (see Art. Marriage in the Dictionary of the Bible) took a prominent part in the negotiation of the marriage.
to one husband ] The reference is to such passages as Jer 3:1; Eze 16:15. St Paul betrothed them to Christ, but they gave heed to ‘divers and strange doctrines,’ Heb 13:8-9.
present you as a chaste virgin to Christ ] i.e. at His coming. Cf. Eph 5:27, where Christ is said Himself to present the Church to Himself. The betrothal, in St Paul’s day, as in some Christian countries at the present time, preceded the marriage sometimes by a considerable interval. There is a reference here also to the passages from the O.T. cited above, and to Ezekiel 23 &c.
Fuente: The Cambridge Bible for Schools and Colleges
For I am jealous over you – This verse expresses the reason why he was disposed to speak of his attainments, and of what he had done. It was because he loved them, and because he feared that they were in danger of being seduced from the simplicity of the gospel. The phrase I am jealous ( Zelo) means properly, I ardently love you; I am full of tender attachment to you. The word was usual among the Greeks to denote an ardent affection of any kind (from zeo, to boil, to be fervid or fervent). The precise meaning is to be determined by the connection; see the note on 1Co 12:31. The word may denote the jealousy which is felt by an apprehension of departure from fidelity on the part of those whom we love; or it may denote a fervid and glowing attachment. The meaning here probably is, that Paul had a strong attachment to them.
With godly jealousy – Greek, with the zeal of God Theou zelo). That is, with very great or vehement zeal – in accordance with the Hebrew custom when the name God is used to denote any thing signally great, as the phrase mountains of God, meaning very elevated or lofty mountains. The mention of this ardent attachment suggested what follows. His mind reverted to the tenderness of the marriage relation, and to the possibility that in that relation the affections might be estranged. He makes use of this figure, therefore, to apprize them of the change which he apprehended.
For I have espoused you … – The word used here ( harmozo) means properly to adapt, to fit, to join together. Hence, to join in wedlock, to marry. Here it means to marry to another; and the idea is, that Paul had been the agent employed in forming a connection, similar to the marriage connection. between them and the Saviour. The allusion here is not certain. It may refer to the custom which prevailed when friends made and procured the marriage for the bridegroom; or it may refer to some custom like that which prevailed among the Lacedemonians where persons were employed to form the lives and manners of virgins and prepare them for the duties of the married life. The sense is clear. Paul claims that it was by his instrumentality that they had been united to the Redeemer. Under him they had been brought into a relation to the Saviour similar to that sustained by the bride to her husband; and he felt all the interest in them which naturally grew out of that fact and from a desire to present them blameless to the pure Redeemer. The relation of the Church to Christ is often represented by marriage; see Eph 5:23-33; Rev 19:7; Rev 21:9.
To one husband – To the Redeemer.
That I may present you as a chaste virgin to Christ – The allusion here, according to Doddridge, is, to the custom among the Greeks of having an officer whose business it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands, and if this officer through negligence permitted them to be corrupted between the espousals and the consummation of the marriage, great blame would fall upon him. Such a responsibility Paul felt. So anxious was he for the entire purity of that church which was to constitute the bride, the Lambs wife; so anxious that all who were connected with that church should be presented pure in heaven.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. I am jealous over you, c.] The apostle evidently alludes either to the shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on Joh 3:29, and the observations at the end of that chapter “Joh 3:36“ or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life.
That I may present you as a chaste virgin] The allusion is still kept up; and there seems to be a reference to Le 21:14, that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or harmosyni, who had educated and prepared this virgin for her husband, and espoused her to him. See the observations already referred to at the end of the third chapter of John. “Joh 3:36“
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Jealousy is a passion in a person which makes him impatient of any rival or partner in the thing or person beloved. The apostle tells them, that he was jealous over them, and thereby lets them know, that he so passionately loved them, as that he was not patient that any should pretend more kindness to them than he had for them; and withal, that he had some fear of them, lest they should be perverted and drawn away from the simplicity of the gospel; upon this account he calls it a
godly jealousy. For (saith he) I have been instrumental to bring you to Christ; this he calls an espousing of them, the union of persons with Christ being expressed in Scripture under the notion of a marriage, Eph 5:23, &c. And he expresseth his earnest desire to present them to Christ uncorrupted, like a chaste virgin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. For I am jealousThejustification of his self-commendations lies in his zealous care lestthey should fall from Christ, to whom he, as “the friend of theBridegroom” (Joh 3:29),has espoused them; in order to lead them back from the false apostlesto Christ, he is obliged to boast as an apostle of Christ, in a waywhich, but for the motive, would be “folly.”
godly jealousyliterally,”jealousy of God” (compare 2Co1:12, “godly sincerity,” literally, “sincerity ofGod”). “If I am immoderate, I am immoderate to God”[BENGEL]. A jealousy whichhas God’s honor at heart (1Ki19:10).
I . . . espoused youPauluses a Greek term applied properly to the bridegroom,just as he ascribes to himself “jealousy,” a feelingproperly belonging to the husband; so entirely does he identifyhimself with Christ.
present you asa chaste virgin to Christat His coming, when the heavenlymarriage shall take place (Mat 25:6;Rev 19:7; Rev 19:9).What Paul here says he desires to do, namely, “present” theChurch as “a chaste virgin” to Christ, Christ Himselfis said to do in the fuller sense. Whatever ministers do effectively,is really done by Christ (Eph5:27-32). The espousals are going on now. He does not say”chaste virgins”; for not individual members, but the wholebody of believers conjointly constitute the Bride.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I am jealous over you with godly jealousy,…. He lets them know it was not so much on his own account, or at all with any selfish views, or for any secular interest of his own, that he was so concerned, but it was “a godly jealousy”, or a “zeal of God”; which he was inspired with by God, and which was for the honour and glory of God, even Jesus Christ, who is God overall; and for their real good and spiritual welfare, as a church of Christ, that possessed him, which put him upon saying what he was about to do; and what affected him the more was, when he considered himself as a friend of the bridegroom, who had been concerned in the betrothing of them to Christ:
for I have espoused you to one husband; by whom is meant Christ, as the following clause explains it: Christ stands in the relation of an husband to the church catholic and universal; to the whole general assembly and church of the firstborn, whose names are written in heaven; even to all the elect of God, that ever were, are, or shall be; and so he does to particular congregated churches, as he did to this church at Corinth, and so he does to every individual believer: which character he responds to, by loving them with a love prior to theirs, a love of complacency and delight, which is single, special, and peculiar, strong and affectionate, wonderful and inconceivable, constant, and what will last for ever; by sympathizing with them under all their afflictions, temptations, desertions, and exercises of every kind; by nourishing and cherishing them, which phrases are expressive of the spiritual food and clothing he provides for them, of that intimate communion he admits them to, and of that whole care he takes of them; by paying all their debts, supplying all their wants, supporting them with his right hand, protecting them against all their enemies, giving them grace here, and glory hereafter; and, last of all, by interesting them in his person, and all that he has, in all the blessings and promises of the covenant in his wisdom, righteousness, sanctification, and redemption. The act of espousing, the apostle here, with respect to this church, takes to himself, though in another sense, and which is the principal one, it is ascribed to Christ himself, who betroths all his to himself in righteousness, in judgment, in lovingkindness, and tender mercies; he saw them in his Father’s purposes and decrees, in all the glory they were designed to be brought unto, when he loved them as his Father did, and desired them for his spouse and bride, which was granted to him; and then secretly in covenant betrothed them to himself, and ever after looked upon them as in a conjugal relation to him; wherefore though they fell in Adam, and became guilty and filthy, he gave himself for them as his church and bride, to sanctify and cleanse them, that he might present them to himself, just such a glorious church he had seen them before. In consequence of this, the Spirit of God attends the ministration of the Gospel, to the conversion of each of these souls, when they become willing to be the Lord’s, and give their free and full consent to have him for their husband; and this is the day of their open espousal to him, and in this the apostle had, and other ministers of the Gospel have a concern; he was a means, in the hands of the Spirit, of their regeneration, a minister by whom they believed, an instrument in directing their souls to Christ, by setting forth his unsearchable riches, the glory of his person, and fulness of his grace: as Abraham’s servant set forth the greatness of his master, and the large possessions his son was heir to, and brought out his bracelets and ear rings, his jewels of gold and silver, and thereby gained his point, a wife for Isaac; so the Spirit of God going along with the ministration of the apostle so wrought upon these Corinthians, as to give up themselves to the Lord, and take him for their head and husband, Saviour and Redeemer. This was the concern the apostle had herein, and his view, desire, and hope were, to set them before Christ their husband, pure and incorrupt:
that I may present you as a chaste virgin to Christ; that is, single in their love to, him, strictly adhering to him, and him only, as standing in such a relation to them; pure in the principles of faith, sincere and upright in their worship, and holy in their lives and conversations; nothing was more desirable to him than this, that he might thus present them to Christ at the great day; whereby it would appear, that his labour was not in vain in the Lord: now having been concerned in this affair of espousing them to Christ, and they not yet presented to him, or took home by him, he could not, as things were circumstanced, but entertain a godly jealousy over them in his own breast, lest the false apostles should draw them aside in any degree from their love to Christ, and faith in him.
Fuente: John Gill’s Exposition of the Entire Bible
With a godly jealousy ( ). Instrumental case of . With a jealousy of God.
I espoused (). First aorist middle indicative of , old verb to join, to fit together (from , joint). Common for betrothed, though only here in N.T. The middle voice indicates Paul’s interest in the matter. Paul treats the Corinthians as his bride.
Fuente: Robertson’s Word Pictures in the New Testament
I am jealous [] . The translation is correct. The word is appropriate to the image which follows, in which Paul represents himself as the marriage – friend who has betrothed the bride to the bridegroom, and consequently shares the bridegroom’s jealousy of his bride (see on Joh 3:29). Compare the Old – Testament passages in which God is represented as the spouse of His people : Isa 54:5; Isa 61:5; Jer 3:1; Eze 16:8; Hos 2:18, 19. For the different senses of the word, see on envying, Jas 3:14. 15 6 Theodoret’s comment on the passage is : “I was your wooer for your husband, and the mediator of your marriage; through me you received the bridegroom’s gifts; wherefore I am now affected with jealousy.”
I have espoused [] . Only here in the New Testament. Lit., have fitted together. Used in the classics of carpenter ‘s or joiner’s work; of arranging music, tuning instruments, and fitting clothes or armor. As here, of betrothing or taking to wife. The Septuagint usage is substantially the same.
Present. Compare Eph 5:27.
Fuente: Vincent’s Word Studies in the New Testament
1) “For I am jealous over you with godly jealous (zelo gar humas theou zelo) “For I am jealous of you all with a “jealousy of God,” originating from and having its fountainhead from God. God is jealous over his own people and church. Even so should we have a godly jealousy for church truth and righteousness, Exo 20:5; Exo 34:14; Deu 5:9; Jos 24:19-21.
2) “For I have espoused you to one husband,” (hermosamen gar humas heni andri) “For I have espoused all (the Corinth church) and other like churches to one husband;” 1Co 1:2; 2Co 1:1, check comments on each. See also, Joh 3:29; Eph 5:25-32. Only responsible persons who are saved, scripturally baptized, and become members of the Lord’s church in this age will be in and constitute the bride of Christ at the wedding union. All others of the redeemed will be guests.
3) “That I may present you as a chaste virgin to Christ,” (parthenon agnen parastesai to Christo) “That I may present you or stand you all up as a pure virgin to Christ,” and His coming as one separate, different, chosen, betrothed or pledged to a future union with Christ, in a manner differing from and excelling the redeemed of all ages who never became members of his church, his bride, who never obeyed him in proper baptism, fellowship and service in his church or partaking of his supper, in remembrance of Him, as a chaste virgin, clean, till He comes, Col 1:29; Rev 19:7-9. The Bible reveals nothing of an invisible universal bride to be made up of all the redeemed either in time or eternity. Such is the figment of corrupt imaginations, having their root in Roman Catholicism and Protestantism, not in the Bible Rev 21:2; Rev 21:9-10; Rev 21:23-26; Rev 22:16.
Fuente: Garner-Howes Baptist Commentary
2. For I am jealous Mark why it is that he acts the fool, for jealousy hurries a man as it were headlong. “Do not demand that I should show the equable temper (796) of a man that is at ease, and not excited by any emotion, for that vehemence of vehemence of jealousy, with which I am inflamed towards you, does not suffer me to be at ease.” As, however, there are two kinds of jealousy — the one springs from self love, and of a wicked and perverse nature, while the other is cherished by us on God’s account, (797) he intimates of what sort his zeal is. For many are zealous — for themselves, not for God. That on the other hand, is the only pious and right zeal, that has an eye to God, that he may not be defrauded of the honors that of right belong to him.
For I have united you to one man. That his zeal was of such a nature, he proves from the design of his preaching, for its tendency was to join them to Christ in marriage, and retain them in connection with him. (798) Here, however, he gives us in his own person a lively picture of a good minister; for One alone is the Bridegroom of the Church — the Son of God. All ministers are the friends of the Bridegroom, as the Baptist declares respecting himself. (Joh 3:29.) Hence all ought to be concerned, that the fidelity of this sacred marriage remain unimpaired and inviolable. This they cannot do, unless they are actuated by the dispositions of the Bridegroom, so that every one of them may be as much concerned for the purity of the Church, as a husband is for the chastity of his wife. Away then with coldness and indolence in this matter, for one that is cold (799) will never be qualified for this office. Let them, however, in the mean time, take care, not to pursue their own interest rather than that of Christ, that they may not intrude themselves into his place, lest while they give themselves out as his paranymphs, (800) they turn out to be in reality adulterers, by alluring the bride to love themselves.
To present you as a chaste virgin. We are married to Christ, on no other condition than that we bring virginity as our dowry, and preserve it entire, so as to be free from all corruption. Hence it is the duty of ministers of the gospel to purify our souls, that they may be chaste virgins to Christ; otherwise they accomplish nothing. Now we may understand it as meaning, that they individually present themselves as chaste virgins to Christ, or that the minister presents the whole of the people, and brings them forward into Christ’s presence. I approve rather of the second interpretation. Hence I have given a different rendering from Erasmus. (801)
(796) “ Vne equalite et moderation;” — “An evenness and moderation.”
(797) “ De laquelle nous sommes esmeus pour l’amour de nostre Dieu;” — “By which we are influenced out of love to our God.”
(798) “ Et les faire perseuerer en saincte conionction auec luy;” — “And to lead them to persevere in holy connection with him.”
(799) “ Quiconque est froid et lasche;” — “Whoever is cold and indolent.”
(800) “Paranymphos;” — “Friends of the bridegroom.” The reader will find the office and duties of paranymph detailed at considerable length by Dr. Adam Clarke, when commenting on Joh 3:29 — Ed.
(801) The rendering of Erasmus, as stated by Beza, (who, like Calvin, disapproves of it,) is “ ut exhiberctis;” — “that ye may present.” — Ed.
Fuente: Calvin’s Complete Commentary
(2) For I am jealous over you . . .The word is used with the same sense as in the nearly contemporary passage of Gal. 4:17, and the whole passage may be paraphrased thus: I court your favour with a jealous care, which is not a mere human affection, but after the pattern of that of God. There is probably an implied contrast between the true jealousy which thus worked in his soul and the false jealousy of which he speaks in the passage just referred to.
For I have espoused you . . .The word is not found elsewhere in the New Testament. It appears in this sense in the LXX. version of Pro. 19:14 : A mans wife is espoused to him from the Lord. Strictly speaking, it is used of the act of the father who gives his daughter in marriage; and this, rather than the claim to act as the friend of the bridegroom (see Note on Joh. 3:29), is probably the idea here. He claims the office as the father of the Corinthian Church (1Co. 4:15). The underlying idea of the comparison is that the Church at large, and every separate portion of it, is as the bride of Christ. On the earlier appearances of this thought, see Notes on Mat. 22:2; Mat. 25:1; Joh. 3:29; and, for its more elaborated forms, on Eph. 5:25-32; Rev. 19:7-9; Rev. 21:2; Rev. 21:9). What the Apostle now urges is that it is as natural for him to be jealous for the purity of the Church which owes its birth to him, as it is for a father to be jealous over the chastity of the daughter whom he has betrothed as to a kingly bridegroom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. For Reason for his earnest desire for their patient acceptance of the boast he is about to rehearse.
Espoused you Of the verb here used in the Greek there is a noun from the same root, signifying an espouser, whose office it was to procure and arrange the marriage. Among the Spartans a noun of the same root signified the educator and preparer of the virgin for marriage. St. Paul’s language, though the allusion to either here is not to be pressed, is doubtless suggested and shaped by these customs peculiar to antiquity.
Chaste virgin So the Church is the bride, the Lamb’s wife. Such, as many suppose, is the allegorical basis of Solomon’s Song.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I am jealous over you with a godly jealousy, for I espoused you to one husband, that I might present you as a pure virgin to Christ.’
He stresses that he is concerned for them like a father for his virgin daughter. Just as Yahweh was jealous over Israel (Hosea 1-3; Ezekiel 16; Isa 50:1-2; Isa 54:1-8; Isa 62:5), so is he jealous over them, lest someone come and spoil their relationship with Christ. He has espoused them to Christ so that they may be kept pure, so as to have Him as their one husband. He does not want anything interfering with the purity of their relationship with Him, or to interfere with their purity. The Husband will expect to receive His bride in a state of faithfulness and obedience, as untarnished. He will not want her to have been dallying with others. And it is Paul’s responsibility as her ‘father’, the one who brought her to birth, and has espoused her to Christ, to ensure that she is kept in such purity.
In the ancient Near East, parents typically chose a wife for their son, often early in life, and arranged for the marriage by a legal contract, a betrothal. It was then the responsibility of the father of the bride-to-be to ensure his daughter’s virginity during that betrothal period. Betrothal was considered almost as binding as marriage itself. The betrothed couple addressed each other as “wife” and “husband” (Deu 22:23-24; Joe 1:8), and sexual faithfulness was considered vital. As a guarantee of this a bloodstained cloth was exhibited as proof of virginity on the wedding night.
So he again stresses that the Corinthian church owes its very existence to him. He is their only ‘father’.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 11:2. That I may present you as a chaste virgin This is greatly illustrated by recollecting, that there was an officer among the Greeks, whose business it was to educate and form young women, especially those of rank and figure, designed for marriage; and then to present them to those who were to be their husbands: and if this officer permitted them, though negligence, to be corrupted before the marriage was completed, great blame would naturally fall upon him.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 11:2 . Ground of the : My jealousy for you is, in fact, a divine jealousy; how can you then refuse to me the ! Rckert refers to , but in this way is overleaped all the more violently, seeing that it is a correction of what goes before. Calvin (comp. Chrysostom and Bengel): “ en cur desipiat , nam hominem zelotypia quasi transversum rapit.” Against this may be urged the emphatic , in which lies the very point of the reason assigne.
. . .] As Paul, in what follows, represents himself as a marriage-friend (comp. Joh 3:29 ) who has betrothed the bride to the bridegroom, and is now anxious that she may not let herself be led astray by another, is to be taken in the narrowest sense as equivalent to : I am jealous concerning you (comp. Num 5:14 ; Sir 9:1 ), for the marriage-friend very naturally takes the bridegroom’s part. The more indefinite interpretation: I am zealous concerning you (Flatt and others), is therefore, according to the context, too general , and the explanation: vehementer amo vos (Rosenmller, comp. Fritzsche), is at variance with the contex.
] with a jealousy, which God has ; which is no human passion, but an emotion belonging to God, which I therefore have in common with Him. Paul consequently conceives of God as likewise jealous concerning the Corinthian church ( ), that she might not, as the bride of Christ, suffer herself to be led astray. God appears in the O. T. as the spouse of His people, and therefore jealous regarding it (Isa 54:5 ; Isa 62:5 ; Jer 3:1 ff.; Eze 16:8 ff., Eze 16:23 ; Hos 2:18-19 ). Now, as the representative of God in the theocracy of the N. T. is Christ , with whom, therefore, the church appears connected, partly as spouse (see on Rom 7:4 ), partly as betrothed (with reference to the completion of the marriage at the Parousia), as here (comp. Eph 5:25 ff.); the falling away from Christ must therefore be the object of divine jealousy, and so Paul knows his , the of the marriage-friend, as the of God . has been taken as genitivus auctoris (Wolf and others, comp. Flatt, de Wette), or as: zeal for God (Rom 10:2 , so Calvin, Grotius, Estius, Semler, Schulz), or as: zeal pleasing to God (Billroth, comp. Flatt), or as: zeal extraordinarily great (Emmerling, so also Fritzsche; comp. Bengel: “zelo sancto et magno”); but all these interpretations lie beyond the necessary definite reference to what follows, in which a reason is given for the very predicate .
. . .] for I have betrothed you but I fear , etc., 2Co 11:3 , so that, with Lachmann, only a comma is to be put after 2Co 11:2 . , adaptare , then specially in the sense of betroth ; see Wetstein. The more Attic form is . See Gregor. p. 154, Schaef.; Lobeck, ad Phryn. p. 241. That Paul has expressed himself contrary to the Greek usage (according to which means: to betroth oneself to a woman, Herod. v. 32, 47, vi. 65), is only to be said, in so far as a classical writer would certainly have used the active (Herod. ix. 108; Pind. Pyth. ix. 207), although in late writers the middle also occurs in the active sense (see the passages from Philo in Loesner, p. 320, e.g. de Abr . p. 364 B; ), and here the following leaves no doubt of the reference: I have joined ( i.e. according to the context, betrothed ) you to one husband . Paul regards himself as a marriage-friend ( , Theodoret), by whose intervention the betrothal of the Corinthians with Christ was brought to pass. Chrysostom aptly says on the figurative representation of the matter: , (to the readers) , , , . Pelagius, Elsner, Mosheim, Emmerling wrongly hold that he conceives himself as father of the Corinthians; their father (but this figure is here quite out of place) he has, in fact, only come to be through their conversion to Christ ( 1Co 4:17 ; 2Co 12:14 ; comp. Tit 1:4 ); he had not been so already before. Regarding the marriage-friend of the Jews, , , who not only wooed the bride for the bridegroom, but who was the constant medium between the two, and at the wedding itself was regulator of the feast, see Schttgen, Hor. ad Joh. iii. 29. With the Rabbins, Moses is represented as such a marriage-friend. See Rab. Sal. ad Exod. xxxiv. 1, al.
] to one husband, to belong to no one furthe.
. . .] Aim, with which he had betrothed the Corinthians to a single husband: in order to present a pure virgin to Christ ( ., comp. 2Co 4:14 ), namely, at the Parousia, when Christ appears as bridegroom, to fetch home the bride, Mat 25:1 ff.; Eph 5:27 ; Rev 19:7-9 . The church in its entirety, as a moral person, is this virgin. On , comp. Dem. 1371. 23; Plut. Mor. p. 268 E, 438 C; Plat. Legg. viii. p. 840 D. The whole emphasis is on . When this is attended to, there disappears the semblance of and being different persons, a semblance for which Rckert blames the apostle. Fritzsche regards as apposition to (in which Rckert agrees with him), and encloses between two commas; but this is an unnecessary and enfeebling breaking up of the passage. Beza and Bengel connect with ., and take likewise epexegetically. But the absolute would in fact mean: I have betrothed myself to you! In order that it may not mean this, it must necessarily be joined to .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2040
GODLY JEALOUSY THE DUTY OF MINISTERS
2Co 11:2-3. I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
TO boast of ourselves is a mark of a weak and foolish mind. Yet there are occasions whereon it may be necessary, particularly where the welfare of the Church of God is concerned. It would have ill become the Apostle to sit down in silence under all the calumnies that were cast upon him as a designing and deceitful man, who sought only his own glory, whilst he was assuming a character which did not properly belong to him. In vindication of himself, he appeals to the plain, visible, acknowledged testimonies which God had given in his favour; which far exceeded any which his opponents could produce, and equalled any which had ever been given to the very chiefest Apostles. At the same time he entreats the Corinthians to bear with his folly in mentioning these things, since it was not for his own sake, but for theirs, that he adverted to them.
Now the jealousy which he felt for the saints at Corinth is precisely such as every minister should feel for his people, exposed as they are to temptations on every side: and that it may be seen how necessary such a jealousy is, we shall shew,
I.
In what near relation believers stand to Christ
They are espoused to Christ
[Christ is the Head and Husband of his Church. Under this character he is described by the Prophet Isaiah [Note: Isa 54:5.]: it is also given him in the Gospel [Note: Joh 3:29.]: and the Apostle Paul largely and repeatedly assigns it to him [Note: Rom 7:4. Eph 5:32.]. In the book of Revelation also the Church is expressly represented as the Wife of the Lamb [Note: Rev 19:7.].
Truly, if it had not been so plainly revealed, we could not have dared to entertain such a thought in our minds. That sinners, so guilty, so polluted as we are, should be admitted into so near and so endearing a relation to our incarnate God: how wonderful! how surpassing all knowledge, and all conception! Yet so it is: and both the Church at large, and every member of the Church, is a partaker of this honour.]
Into this relation they are brought by the ministry of the Gospel
[The Apostle says, I have espoused you to one husband. Ministers may not unfitly be compared to Abrahams servant, who was sent forth to seek a wife for his masters son. They have received a commission from their Lord and Master: they make known to the children of men the excellencies of him in whose name they come: they look to God for the success of their labours: and by their means he works, making persons willing in the day of his power. Sinners thus wrought upon agree to take the Lord Jesus Christ as their Husband; and by their union with him they hope henceforth to bring forth fruit unto God. In him they see all that they can possibly desire; and on him they rely for the communication of it to their souls: they take him as their wisdom, their righteousness, their sanctification, and redemption; and they glory in him, even in him alone. Having thus accepted Christ for their all, they make a covenant with him, a perpetual covenant not to be forgotten [Note: Jer 50:5.]; and they consecrate to him all that they are, and all that they have, to be disposed of from henceforth as his property according to his sovereign will and pleasure. They pledge themselves henceforth through grace to be entirely for the Lord, and not for another [Note: Hos 3:3.]; and never more to yield their affections to any but him. This surrender the Lord Jesus Christ accepts; and to every one by whom it is made, he commissions his servants to proclaim in his name, I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies; I will even betroth thee unto me in faithfulness: and thou shalt know the Lord [Note: Hos 2:19-20.].]
But whilst on the one hand we contemplate their privileges, we must on the other hand consider,
II.
The danger to which they are exposed
It is not to be supposed that he who ruined their first parents in Paradise, will leave them in the quiet possession of this high honour: No; as he envied the happiness of man in innocence, and never rested till he had robbed him of it, so he envies all who are brought into this near relation to the Lord Jesus, and never ceases from his efforts to deprive them of it.
The state which becomes those who are thus espoused to Christ, is that of perfect simplicity
[A person, espoused to a fellow-creature only, ought to possess a simplicity of mind towards him: she should have no interest, no desire, no wish distinct from his. Thus there should be a singleness of eye in all who are united in these holy bonds to our Lord Jesus Christ. There should be no dependence on any thing but on him alone. The constant habit of the believers mind must be, In the Lord have I righteousness and strength. Nor must the betrothed person indulge a wish after any one but him to whom she is espoused: she must forget her own people and her fathers house, if she would have her Lord to find pleasure in her beauty [Note: Psa 45:10-11.]. She must possess also a modest, humble, child-like spirit, free from all pride, conceit, and vain-glory. In a word, she must be wholly his, in body, soul, and spirit; an Israelite indeed, and without guile.]
But from this state Satan is ever striving to divert us
[Innumerable emissaries has he at his command ready to take advantage of us. Many even of our fellow-creatures are used by him as his instruments: many who are, in fact, no other than false Apostles and deceitful workers, under his influence transform themselves into Apostles of Christ, even as that wicked fiend himself assumes the semblance of an angel of light [Note: ver. 1315.]. They will profess a great regard for truth, and under that garb will endeavour to commend their own erroneous principles. Under a profession of inculcating sublimer views of the Gospel, they will sap its very foundations, or build a superstructure altogether adverse to it, relaxing the obligations of the law, under a pretence of enhancing the excellency of the Gospel: and, as sure as any embrace their pernicious tenets, they are despoiled of all virgin modesty, and puffed up with pride and self-conceit. The same kind of artifices which Satan used in tempting Eve, he still makes use of by other serpents than he then inspired. He suggests the superior wisdom that will be acquired by embracing this or that dogma; and the gratification that will be derived from a compliance with such or such a temptation. He calls in question the import of such divine declarations as militate against his views, or at least the danger of acting in opposition to them: and by these devices he beguiles many to their everlasting ruin.]
Persons so tempted are generally unconscious of their danger; and hence arises,
III.
The duty of those to whom God has committed the oversight of them
The work of a minister is but just begun when he has been the means of bringing any soul to Christ: he has yet to watch over that soul, and to prepare it and make it ready for its destined honours.
At a period yet future is the servant to present the bride to her Lord and husband
[Even the horrid and disgusting offices performed for the virgins who were to be presented to king Ahasuerus, may, when divested of the sensuality connected with them, serve to illustrate the purification necessary for every member of the Christian Church. In the great day of the Lord Jesus we are to present to him our every convert as a chaste virgin. Yea, the Lord Jesus Christ himself is now by his word and Spirit preparing the Church, that he may then present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it may be holy and without blemish [Note: Eph 5:25-27.]. If she be not made ready for him, and clothed in fine linen clean and white, which is the righteousness of the saints [Note: Rev 19:8.], she can never be acknowledged as his bride. Any fundamental error in faith, or any allowed deviation from his law in practice, will entirely make void the covenant entered into at the espousals, and will cut her off from any hope of that felicity after which she aspires: and thus will all the ministers labour prove in vain [Note: Gal 4:11.].]
Till that period arrive, he must be jealous over her with a godly jealousy
[If he see any declension from the simplicity that is in Christ, he must instantly raise his warning voice. If he see only a device of Satan whereby her piety may be endangered, and her mind may be in any respect corrupted, he must instantly put her on her guard. He is not to wink at any thing whether in doctrine or practice that is contrary to the mind of God. If there be only a secret leaning towards any thing that is wrong, he must with all the solicitude of the tenderest parent point out the snare that Satan is laying for her feet. Her Divine Husband is a jealous God: and a corresponding jealousy in his ministers must be ever awake to the discernment of incipient danger, and the correction of the slightest error. This is a godly jealousy: it is the highest possible expression of love: and the minister who with most fidelity and affection discharges this duty, most approves himself to God, and displays the most valuable friendship towards man: he watches for souls, as one that must give account.]
Address
1.
Those who have given occasion for jealousy
[Is it asked, Who are they? I answer, Those who have either declined in their love to Christ, or have not made their profiting to appear. What would any of you feel towards an object, who, after having solemnly betrothed herself to you, and once professed towards you the most ardent affection, had ceased to delight in your society, or shewed, that her more intimate acquaintance with you produced no increase of attachment towards you? Would your mind be easy? Would you be satisfied with such equivocal professions of regard? What then must the Lord Jesus Christ feel, and what should your ministers feel, when your whole spirit and conduct give so much reason for doubt and fear? They must be jealous; they ought to be jealous: and towards all who come under this character we must change our voice. We do truly stand in doubt of such: and we are constrained to travail in birth with them, as it were, a second time until Christ be formed in them [Note: Gal 4:19-20.]. Look well to yourselves, my brethren, that ye lose not the things that ye have wrought, but that ye receive a full reward: for if ye draw back from the Lord Jesus Christ, either in heart or life, his soul shall have no pleasure in you [Note: Heb 10:38.].]
2.
Those in whom no visible occasion of jealousy exists
[We bless our God who has kept you thus far faithful to your engagements. Truly, he who hath established you in the midst of such manifold temptations is God But still, though we have no occasion to be jealous over you, it becomes you to be jealous over yourselves with a godly jealousy. For who can tell what a day or an hour may bring forth? David, when walking on the top of his house, little thought what a snare Satan had laid for him: and you little know how sorely he may thrust at you before another day has passed over your heads. Be not high-minded, but fear. Let him that thinketh he standeth, take heed lest he fall. Take notice from time to time how your minds stand affected to the Lord Jesus Christ: mariners are often forced out of their track by currents, and never discover their deviations till they have made their observations afresh. Make your observations then: Do you delight more in secret communion with Christ? Do you think less of every sacrifice you are called to make for him? Is it more and more the one endeavour of your soul to please him? And are you looking forward with increasing desire for that day when you shall be intimately and indissolubly united to him, and spend an eternity in the fruition of his love? By such marks as these you may judge of your own state, and acquire a confidence in relation to his judgment also. Leave nothing in suspense. Give yourselves to him: walk with him: cleave to him with full purpose of heart: and be diligent that ye may at last be found of him in peace, without spot and blameless [Note: 2Pe 3:14; 2Pe 3:17.].
And now to his holy keeping we commend you; even to him, who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy. To whom be glory and dominion for ever and ever. Amen [Note: Jude, ver. 24.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
Ver. 2. For I am jealous ] q.d. My dear love to you puts me upon thus praising myself.
With a godly jealousy ] Gr. with a zeal of God, called the flame of God, Son 8:6 , such as was that of Job over his children, for fear they should sin against God; not such as was that of the Pharisees over the Galatians, the hypocrisy of jealousy, Gal 4:17 .
For I have espoused you ] Gr. I have fitted you, as things that are pieced together are glued or soldered. , Velut ea quae glutino aut ferrumine committuntur. (Erasm.)
To one husband ] Here the cedar taketh the thistle to wife ( tantus tantillos ), and doth all the offices of a husband to her,2Ki 14:92Ki 14:9 ; Eze 16:8 ; Eze 1:1-28 . He first loveth his Church, and then purifieth her, Eph 5:25-26 . (Ahasuerus had the virgins first purified and perfumed before he took them to his bed.) 2. He puts upon her his own comeliness, as Eleazar put the jewels upon Rebecca (hence she is called Callah of the perfection of her attire, ornaments, and beauty, Jer 2:32 ). 3. He maketh love to her by his paranymphs, his ministers, who woo for him, and present her to Christ as a chaste virgin. 4. He cohabits with her; Son 7:5 ; “The king is tied in the rafters.” 5. He rejoiceth over her, Isa 62:4-5 . Isa 62:6 . He doth the marriage duty to her, and maketh her the mother of us all, Gal 4:26 ; Rom 7:1 ; Rom 7:1-25 . He nourisheth and cherisheth her,Eph 5:29Eph 5:29 ; 8. He hateth putting away, Mal 2:16 , and provideth for her eternal welfare, Eph 1:7 ; Col 1:21-22 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] ‘That forbearance which you do really extend to me, and for more of which I now pray, is due from you, and I claim to have it exercised by you, because I have undertaken to present you to Christ as a chaste bride to her husband, and ( 2Co 11:3 ) I am jealous for fear of your falling away from Him.’
] so , ch. 2Co 1:12 ; a godly jealousy : see note there. Meyer after Chrys., Estius, al., would render it, ‘ with God’s jealousy ,’ ‘with such a jealousy as God has.’ But though and are for most purposes identical, I cannot but think that the latter expression would have been chosen to express such an idea as ‘ with the zeal which God has .’ And the rendering, ‘with a godly zeal,’ i.e. one which has God’s honour at heart , satisfies well what follows: see below.
] I betrothed you (viz. at your conversion: , Theodoret. Ordinarily, the father , or the bridesman ( ) is said : the middle voice is used of the bridegroom only. So among other examples in Wetst., , , Eur. Electr. 24, and , , Herod, vi. 65. But in Philo we have , ed Abr. 20, vol. ii. p. 15) to one husband, to present (i.e. in order that I may present in you [, present you as]) a chaste virgin to Christ (viz. at His coming : , , . Theophyl.) . is not in constructive apposition with , but explains and fixes it: the emphasis being on .
Fuente: Henry Alford’s Greek Testament
2Co 11:2 . . . .: for I am jealous over you with a godly jealousy ( cf. Zec 1:14 , and for cf. Act 22:3 , Rom 10:2 ; this “jealousy” of St. Paul is on behalf of God); for I espoused you to one husband, that I might present you as a pure virgin to Christ, sc. , at His Coming. The figure of Israel as a Bride presented to Jehovah as the Bridegroom was frequently used by the O.T. prophets (Isa 54:5 ; Isa 62:5 , Hos 2:19 ); and, according to the Rabbis, Moses was the bridesman or paranymph. Here St. Paul conceives of himself as the paranymph ( cf. Joh 3:29 ) who presents the Church as a pure Bride ( cf. Rev 21:2 ) to Christ, the heavenly Spouse, the “one husband” to whom she is bound to remain faithful. Some critics have found here an echo of Christ’s words at Mat 9:15 ; Mat 25:1-12 ; but the similarity does not extend further than the employment of the same image demands. in the act. is regularly used of the father of the bride; in the pass. of the bride herself (Pro 19:14 ); and in the mid. generally of the bridegroom, but sometimes (as here) of others.
Fuente: The Expositors Greek Testament by Robertson
jealous. Gr. zeloo See Act 7:9,
godly = of God. App-98. It means a great jealousy. Compare Act 7:20.
jealousy. Greek. zelos. See Act 5:17,
have. Omit.
espoused. Greek. harmoza. Only here.
husband. Greek aner. App-123.
chaste. Greek. hagnos. See 2Co 7:11.
Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] That forbearance which you do really extend to me, and for more of which I now pray, is due from you, and I claim to have it exercised by you, because I have undertaken to present you to Christ as a chaste bride to her husband, and (2Co 11:3) I am jealous for fear of your falling away from Him.
] so , ch. 2Co 1:12; a godly jealousy: see note there. Meyer after Chrys., Estius, al., would render it, with Gods jealousy, with such a jealousy as God has. But though and are for most purposes identical, I cannot but think that the latter expression would have been chosen to express such an idea as with the zeal which God has. And the rendering, with a godly zeal, i.e. one which has Gods honour at heart, satisfies well what follows: see below.
] I betrothed you (viz. at your conversion: , Theodoret. Ordinarily, the father, or the bridesman () is said : the middle voice is used of the bridegroom only. So among other examples in Wetst.,- , , Eur. Electr. 24,-and , , Herod, vi. 65. But in Philo we have , ed Abr. 20, vol. ii. p. 15) to one husband, to present (i.e. in order that I may present in you [, present you as]) a chaste virgin to Christ (viz. at His coming: , , . Theophyl.) . is not in constructive apposition with , but explains and fixes it: the emphasis being on .
Fuente: The Greek Testament
2Co 11:2. , for I am jealous) In this and the following verse the cause of his folly is set before us: for lovers seem to be out of their wits.[75] The cause of the forbearance due to Paul is explained 2Co 11:4, comp. 2Co 11:20.- , with a godly jealousy) a great and holy jealousy. [If I am immoderate, says he, I am immoderate to God.-V. g.]-, I have espoused) There is an apposition, to one husband, viz. Christ, and both are construed with, that I may present you [viz. to one husband, Christ]. Therefore I espoused is put absolutely. [But Engl. V. I have espoused you to one husband.] Moreover , I espouse, is usually applied to the bridegroom. But here Paul speaks of himself in the same feeling of mind as when he ascribes to himself jealousy, which belongs properly to the husband; for all that he felt, and all that he did, was for the sake of Christ.- , a chaste virgin) not singly [the individual members], but conjointly [the whole body together]. He does not say, chaste virgins, .
[75] The Latin words are, amantes enim videntur amentes, which cannot be imitated in a translation.-T.
Fuente: Gnomon of the New Testament
2Co 11:2
2Co 11:2
For I am jealous over you with a godly jealously:-A godly jealousy is a pious zeal of which God is both the author and the object, and is such a zeal as he has. The feeling which Paul had for the church was no selfish or mercenary interest, but such as arose from his desire that the church should be faithful to Christ, and not turn aside to another.
for I espoused you to one husband, that I might present you as a pure virgin to Christ.-In this the church is represented as a virgin espoused to Christ, arranged by Paul who promoted the espousal, desiring that she should be a chaste virgin who had not lavished her affections on others when Jesus shall come to take her to himself and abide with her. If the espoused cannot comply with the terms and conditions imposed, she cannot stand the test he has made, and is rejected as a spurious and unreal love.
Fuente: Old and New Testaments Restoration Commentary
jealous: Gal 4:11, Gal 4:17-19, Phi 1:8, 1Th 2:11
I have: Gen 24:2-5, Gen 24:58-67, Psa 45:10, Psa 45:11, Isa 54:5, Isa 62:4, Isa 62:5, Hos 2:19, Hos 2:20, Joh 3:29, Rom 7:4, 1Co 4:15
I may: Eph 5:27, Col 1:28
a chaste: Lev 21:13-15, Eze 44:22
Reciprocal: Gen 24:67 – and took Num 25:11 – for my sake Deu 11:22 – to cleave Jdg 5:15 – thoughts Job 1:5 – It may be Psa 45:14 – She Pro 7:10 – subtle Son 1:3 – the virgins Son 1:15 – thou hast Son 2:10 – Rise Son 4:9 – my spouse Son 8:6 – jealousy Jer 31:32 – although I was Eze 16:32 – General Hos 2:16 – Ishi Mat 12:50 – and sister Mat 22:2 – which Mat 25:1 – the bridegroom Mar 2:20 – the bridegroom Luk 5:34 – bridegroom 1Co 1:15 – I 1Co 3:11 – General 1Co 6:13 – but for 2Co 2:4 – not 2Co 4:14 – shall present Eph 5:32 – speak Eph 6:5 – in Col 1:22 – to 1Th 3:5 – lest Rev 12:1 – a woman Rev 14:4 – for Rev 19:7 – for Rev 21:2 – as
Fuente: The Treasury of Scripture Knowledge
2Co 11:2. In old times the father or other near relative often arranged espousals (engagements) for another. When such an arrangement was made, the one who acted for the parties would be anxious that they be true to each other until the actual marriage time, and if any unfaithfulness should be indicated it would cause him to be jealous. Paul had led the Corinthians in obedience to Christ, which was the time they became engaged to Him, the marriage to be celebrated when the bridegroom comes for that purpose. (See Rev 19:7.)
Fuente: Combined Bible Commentary
2Co 11:2. For I am jealous over you with a godly jealousy: for I betrothed you to one husband, that I might present you as a pure virgin to Christ. The apostle here speaks, like the Baptist, as the friend of the Bridegroom, who having betrothed them to Christ at their conversion, hoped to be able to present them to Him, uncorrupted by the alienation of their affections, and to witness the consummation of the nuptials at His Second Appearing.
Fuente: A Popular Commentary on the New Testament
Verse 2 Paul was not jealous because of a selfish desire for gain. Rather, he wanted them to be faithful to God. Also, he says that he arranged an engagement for the Corinthian church with Christ. The waiting time, before Christ came to claim her, gave her time to prove her faithfulness and show she would not flirt with or love another.
Fuente: Gary Hampton Commentary on Selected Books
For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 2
Jealous; watchful and solicitous. –I have espoused you, &c.; from his peculiar relation to them as their spiritual father, he felt himself responsible in some sense for their purity, and for their preparation for a final union with Christ.
Fuente: Abbott’s Illustrated New Testament
11:2 For I am jealous over you with {a} godly jealousy: for I have espoused you to one husband, that I may {b} present [you as] a chaste virgin to Christ.
(a) He speaks as one who woos them, but yet as one that seeks them not for himself, but for God.
(b) To marry you together.
Fuente: Geneva Bible Notes
God had jealously guarded His people Israel from the deceitfulness of deceivers who sought to draw their affections away from Himself (cf. Hos 2:19-20; Hos 4:12; Hos 6:4; Hos 11:8). Paul felt the same concern for the Corinthians. His jealousy was in that sense "godly" (God-like). Paul pictured himself as the father of a virgin bride (cf. 1Co 4:15; 2Co 12:14). His desire was to keep his daughter, the Corinthian church, pure until she would consummate her marriage to Christ (cf. 2Co 4:14; Eph 5:27; 1Jn 3:2-3). [Note: See Richard D. Patterson, "Metaphors of Marriage as Expressions of Divine-Human Relations," Journal of the Evangelical Theological Society 51:4 (December 2008):689-702.] This will take place at the Rapture.
"Human jealousy is a vice, but to share divine jealousy is a virtue. It is the motive and object of the jealousy that is all-important. There is a place for a spiritual father’s passionate concern for the exclusive and pure devotion to Christ of his spiritual children, and also a place for anger at potential violators of that purity (2Co 11:29)." [Note: Harris, p. 385.]
The motive of Paul’s critics in citing what they had done was self-glorification, but Paul’s was the welfare of his readers. This is the first of three reasons that Paul gave for the Corinthians to bear with him (2Co 11:1). He wanted them to be completely loyal to Christ.