Exegetical and Hermeneutical Commentary of 2 Corinthians 12:20
For I fear, lest when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
20. For ] The connection of thought is, ‘I do this for your edification, of which there is much need, for there are many disorders among you.’
such as ye would not ] “He here completely and finally throws off the apologist and puts on the Apostle.” Alford. He will rule by love rather than by fear, if possible. But if it be not possible, in the last resource he must use his Apostolic power. See notes on ch. 2Co 10:8 ; 2Co 10:11.
debates ] Rather, strifes. The word debate, however, derived from the French dbattre, had, like the French dbat, a stronger meaning than it has now. So Shakespeare, K. Hen. IV. Pt II. Act iv. Scene iv.:
“Now, lords, if Heaven doth give successful end
To this debate that bleedeth at our doors.”
envyings ] See note on ch. 2Co 7:7.
strifes ] Our translators have been misled by an apparent similarity between this word and that rendered debates above. It is derived from a word signifying a hired labourer, and may either mean (1) party spirit, (2) personal aims in public life, in which sense Aristotle seems to have used the word in his Politics, and hence (3) self-seeking in general, and (4) faction. The word occurs in Rom 2:8; Gal 5:20; Php 1:16; Php 2:3; Jas 3:14; Jas 3:16.
backbitings, whisperings ] “Open slanders, secret revilings.” Alford. Wiclif renders detracciouns, privie spechis of discord. He is followed by the Rhemish in the rendering detractions. Tyndale, Cranmer and the Geneva render as A. V. See 1Pe 2:1 for the first word, which is there rendered evil speakings. Its literal meaning is speakings against, but no idea of secrecy is implied, as in our version, but rather the contrary. Whisperings, on the other hand, imply secrecy as a matter of course.
swellings ] Rather, puffings up (Wiclif, well, bolnyngis in pride). See 1Co 4:6; 1Co 4:18-19. The word and its cognates occur only in these two Epistles and in Col 2:18.
tumults ] See ch. 2Co 6:5.
Fuente: The Cambridge Bible for Schools and Colleges
For I fear, lest, when I come – see 2Co 12:14.
I shall not find you such as I would – That is, walking in the truth and order of the gospel. He had feared that the disorders would not be removed, and that they would not have corrected the errors which prevailed, and for which he had rebuked them. It was on this account that he had said so much to them. His desire was that all these disorders might be removed, and that he might be saved from the necessity of exercising severe discipline when he should come among them.
And that I shall be found unto you such as ye would not – That is, that I shall be compelled to administer discipline, and that my visit may not be as pleasant to you as you would desire. For this reason he wished all disorder corrected, and all offences removed; that everything might be pleasant when he should come; see 1Co 4:21; compare note on 2Co 10:2.
Lest there be debates – I fear that there may be existing there debates, etc., which will require the interposition of the authority of an apostle. On the meaning of the word debate, see the note on Rom 1:29.
Envyings – see the note on 1Co 3:3.
Wraths – Anger or animosities between contending factions, the usual effect of forming parties.
Strifes – Between contending factions; see note on 1Co 3:3.
Backbitings – see the note on Rom 1:30.
Whisperings – see the note on Rom 1:29.
Swellings – Undue elation; being puffed up (see the notes on 2Co 8:1; 1Co 4:6, note; 1Co 4:18-19, note; 1Co 5:2, note) – such as would be produced by vain self-confidence.
Tumults – Disorder and confusion arising from this existence of parties. Paul, deeply sensible of the evil of all this, had endeavored in this correspondence to suppress it, that all things might be pleasant when he should come among them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. I fear, lest, when I come] I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, 2Co 7:6; 2Co 7:16, c. as well as many things both in the eighth and ninth chapters.
Debates, envyings] From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, &c., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle.
Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For I fear, lest, when I come, I shall not find you such as I would; a good man, especially a faithful minister of the gospel, will be concerned at the sins of others, and as to their spiritual welfare. A profane person either rejoiceth in the sins of others, or at least is unconcerned for them; but a good man cannot be so, as knowing the sins of others reflect dishonour upon God.
And that I shall be found unto you such as ye would not; he also cannot delight in the punishments of others, or doing any thing which may be ungrateful to them. Paul feareth lest the miscarriages of this church should enforce from him some acts of severity. He instanceth in some particular disorders in the members of this church, which he feared that he should find amongst them not amended; all the effects of pride and passion.
Debates, or contentions, such as he had taxed them for, 1Co 1:11; 3:3.
Envyings, or heats of passion; envying of one another for their gifts, &c. The other things which he mentioneth, are all sins against that brotherly love which ought to be found amongst Christians, and tending to ruptures amongst them; and teach us how contrary these are to the duty of Christians, who are one body.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. ForAssigning cause whythey needed to be thus spoken to “for their edification”;namely, his fear that at his coming he should find them “notsuch as he would,” and so he should be found by them “suchas they would not” like, namely, severe in punishing misconduct.
debatesGreek,“strifes,” “contentions.”
envyingsThe oldestmanuscripts read “envying,” singular.
strifes“factions,””intrigues,” “factious schemes” [WAHL].Ambitious self-seeking; from a Greek root, “towork for hire.”
backbitings, whisperingsopen“slanderings,” and “whispering backbitings” (Ga5:20).
swellingsarrogantelation; puffing up of yourselves. Jude16, “great swelling words” (2Pe2:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I fear lest when I come,…. This fear arose from his fatherly affection for them, and care of them:
I shall not find you such as I would; truly penitent for former sins, thoroughly reformed in life and manners, zealous for God, Christ, and the Gospel, and hearty lovers of one another:
and that I shall be found unto you such as ye would not; sharp in his reproofs and admonitions, severe in his corrections and censures, and lawfully using the authority he had from Christ, to punish incorrigible offenders:
lest there be debates; or “strifes”, or contentions among them, about words to no profit, or about their ministers, as before; one being for Paul, and another for Apollos, and another for Cephas:
envyings: at each other’s gifts, or “jealousies” of one another, and evil surmisings:
wraths; breaking out into words and actions, which discover hatred of mind, a malignant spirit, quite contrary to that of the Gospel:
strifes: law suits before heathen magistrates; contentions in the church who shall be greatest; or about lesser matters of religion, or things indifferent, vain, and trifling, and kept up merely for the sake of victory:
backbitings; speaking evil of one another, detracting from, hurting, or taking away each other’s character and good name:
whisperings; secretly sowing discords among friends, and privately suggesting evil things of each other:
swellings; with pride and conceit of themselves, because of their riches, learning, and eloquence, and looking with disdain upon others:
tumults; at church meetings, interrupting one another, going into parties, and making rents and schisms.
Fuente: John Gill’s Exposition of the Entire Bible
Lest by any means, when I come, I should find you not such as I would ( ). An idiomatic construction after the verb of fearing () with as the conjunction and with as the negative of the verb (second aorist active subjunctive of ), the conjunction, the negative. See Robertson, Grammar, p. 995.
And I be found ( ). Same construction with first aorist passive subjunctive.
Such as ye would not ( ). Neat change in voice just before and position of the negative here.
Lest by any means ( ). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence.
Backbitings (). Late and rare word. In N.T. only here and 1Pe 2:1. If it only existed nowhere else!
Whisperings (). Late word from , to whisper into one’s ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ec 10:11). Only here in N.T.
Swellings (). From , to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on 1Co 4:6 for verb.
Tumults (). See on 2Co 6:5.
Fuente: Robertson’s Word Pictures in the New Testament
Strifes [] . Rev., better, factions. See on Jas 3:14. Wraths [] For the plural, compare deaths, ch. 11 33; drunkennesses, Gal 5:21; bloods, Joh 1:13 (see note); the willings of the flesh, Eph 2:3; mercies, Phi 2:1. Excitements or outbursts of wrath.
Whisperings [] . Psithurismoi, the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., Ecc 10:11, it is used of the murmuring of a snake – charmer. 161 Yiquristhv whisperer, occurs Rom 1:29.
Swellings [] . Only here in the New Testament. Conceited inflation. For the kindred verb fusiaw to puff up, see on 1Co 4:6.
Tumults [] . See on ch. 2Co 6:5.
Fuente: Vincent’s Word Studies in the New Testament
1) “For I fear,” (phoboumai gar) “Because I fear,” after all I have said and hope, that they had not all reformed and corrected the many wrongs about which-he wrote in his first letter.
2) “Lest, when I come, I shall not find you such as I would, (me pos elthon ouch hoious thelo heuro humas) “Lest, when I come of my own accord, I may not find you as I inwardly will or wish you to be,” 2Co 13:2; 2Co 13:10; 1Co 4:21. Paul did not have a predominating desire to scold and chide those who did wrong, but he also would not neglect it for their good.
3) “And that I shall be found unto you such as you would not,” (kago huretho humin hoion ou thexete) “and I am found by you such as you all do not inwardly mean to be,” stern in reproof, reproving publicly, before all 1Ti 5:20; Tit 1:13; Tit 2:1-5.
4) “Lest there be,” “Lest there should be (exist):
a) “debates,” (eris) “bickering strife,”
b) “envying “ (zelos) jealousy, envying,
c) “wraths,” (thumoi) angers, boiling temperaments.
d) “strifes,” (eritheiai) rivalries,
e) “backbitings (katalaliai) distractions
f) “whispering (psithurismoi) whisperings,
g) “swellings “ (phusioseis) “puffing up,”
h) “tumults,” (akatastasiai) “disturbances,”
2Co 13:2-10; 2Co 6:5. Paul was anxious that boisterous, selfish contentions, and occasions for such, should be put away by the Corinthians’ subjection to Christ and keeping their bodies under control, 1Co 9:26-27; Rom 12:1-2.
Fuente: Garner-Howes Baptist Commentary
20. For I fear He declares, in what way it tends to their edification, that his integrity should be vindicated, for, on the ground that he had come into contempt, many grew wanton, as it were, with loosened reins. Now respect for him would have been a means of leading them to repentance, for they would have listened to his admonitions.
I fear, says he. This fear proceeded from love, for, unless he had been concerned as to their welfare, he would very readily have overlooked all this, from which he sought to obtain no personal advantage. For otherwise we are afraid to give occasion of offense, when we foresee that it will be hurtful to ourselves.
And I shall be found by you. Here is a second ground of fear — lest he should be constrained to act with greater severity. Now it is a token not merely of love, but even of indulgence, to shun severity, and have recourse to milder measures. “As to my striving at present to maintain my authority, and endeavoring to bring you back to obedience, I do this, lest I should find occasion to punish your obstinacy more severely, if I come, and find among you nothing of amendment.” He teaches, accordingly, by his example, that mild remedies must always be resorted to by Pastors, for the correction of faults, before they have recourse to extreme severity; and, at the same time, that we must, by admonitions and reproofs, prevent the necessity of having recourse to the utmost rigor.
Lest, by any means, there be contentions. He enumerates the vices, which chiefly prevailed among the Corinthians; almost all of which proceeded from the same source. For had not every one been devoted to self, they would never have contended with each other — they would never have envied one another — there would have been no slandering among them. (938) Thus the sum and substance of the first catalogue (939) is want of love, because ( φιλαυτία) self-love, (940) and ambition prevailed.
(938) “ Ils n’eussent iamais mesdit l’vn de l’autre;” — “They would never have slandered one another.”
(939) “ Du premier denombrement de leur vices qu’il fait yci;” — “Of the first enumeration that he makes here of their vices.”
(940) Calvin has here very probably in his eye 2Ti 3:2, in commenting on which, he calls his readers to remark, that the vice first noticed by the Apostle in that passage — self-love ( φιλαυτία), may be considered to be the fountain, as it were, of all the other vices there enumerated by him — avarice, boasting, pride, etc. — See Calvin’s Harmony, vol. 2, p. 69, and vol. 3, p. 60; also Calvin’s Institutes, volume 1.
Fuente: Calvin’s Complete Commentary
(20) For I fear, lest, when I come . . .Something of the old anxiety which had led him to postpone his visit (2Co. 1:23; 1Co. 4:21) comes back upon his spirit. He and some of those Corinthians are likely to meet under very unfavourable conditions, neither of them acceptable to the other, severity meeting with open or masked resistance.
Lest there be debates . . . .The list that follows forms a suggestive parallelism of contrast to that in 2Co. 7:11, the ethical imagination of the Apostle, with its keen perception of the shades of human character, dwelling now on the manifold forms of opposition, as before it had dwelt on the manifold fruits of repentance. It will be worth while to attempt to fix the exact significance of each word somewhat more accurately than is done in the Authorised version. Debates, rather strifes or quarrels, had in older English a darker shade of meaning than it has now. Men spoke of a deadly debate between friends. Chapmans Homer makes Achilles complain that he has cast his life into debates past end (Iliad, ii. 331). Envyings better jealousies, another Greek word being appropriated for envy in the strict sense. The word, like jealousy, is capable of a good sense, as in 2Co. 7:11; 2Co. 9:2; 2Co. 11:2. It is well, perhaps, to notice how closely allied are the qualities which the word expresses, how soon zeal (2Co. 7:11; Php. 3:6) passes into jealousy in a good sense, and that again into jealousy in a bad sense. Wrath. The passion so described is treated by great ethical writers (Aristotle, Eth. Nicom. iii. 8) as almost inseparable from true courage. In the New Testament it is always used either of human wrath in its evil aspects (Luk. 4:28; Act. 19:28; Heb. 11:27), orbut only in the Apocalypse, where it occurs in this sense frequentlyof the wrath of God (Rev. 14:10; Rev. 14:19; Rev. 15:1; Rev. 15:7; Rev. 16:1; Rev. 16:19). There is, therefore, no need to alter the English here. The three words occur in the same connection in Gal. 5:20, a nearly contemporary Epistle.
Strifes.The Greek word (eritheia) begins with the same three letters as that for strife, and till a comparatively recent period was supposed to be connected with it, and so to be identical in meaning. It has, however, a very different history, not without interest, even for the English reader. The concrete form of the noun (erthos) meets us in Homer and elsewhere as a day-labourer, as in the description of the shield of Achilles:
And there he wrought, a meadow thick with corn,
And labourers reaping, sickles in their hand.
Iliad, xviii. 550.
The next step in the growth of the word, was the verb to serve for wages, and this was transferred to those who in matters of state compete for honours and rewards, rather than for their countrys good. Aristotle (Pol v. 2, 6; 3, 9) enumerates the fact which the word expresses as one of the causes of revolutions, but carefully distinguishes it from party spirit, or faction as being more directly personal. Rivalries would, perhaps, be an adequate rendering, but what are known in political life as the cabals of cliques or coteries as contrasted with open party-fights exactly correspond to the evils which the Apostle had in his thoughts.
Backbitings, whisperings.The English reads the idea of secret calumny into both words. In the Greek, however, the first expresses open abuse or invective, as in Jas. 4:11; 1Pe. 2:1; 1Pe. 2:12. In contrast with this we have the whispers of the slanderers, the innuendoes and insinuations of the man who has not the courage for the more open attack. So the whisperer is spoken of with special scorn in Sir. 21:28; Sir. 28:13. The word in its primary meaning is used for the low chirp of the swallow, which was, as it were, reproduced in the confidential whispers of the retailer of scandal. (See Note on babbler in Act. 17:18.)
Swellings, tumults.The first word is found here only in the New Testament, but is formed regularly from the verb to be puffed up, which is prominent in 1Co. 4:6; 1Co. 4:18-19; 1Co. 5:2; 1Co. 8:1; 1Co. 13:4. It was clearly, in St. Pauls mind, the besetting sin of the Corinthians. As far as we know, the word may have been coined by him, but as connected with the medical idea of flatus and inflation, it may not improbably have been one of the technical terms, used figuratively, which he borrowed from St. Lukes vocabulary. It is almost necessary to coin an English word to express it. Inflated egotisms is an adequate paraphrase: puffed-upnesses would be, perhaps, too bold a coinage. The word for tumult has met us before. (See Notes on 2Co. 6:5; Luk. 21:9; 1Co. 14:33.) Disorders, confusions, what figuratively we call the chaos, into which a public meeting sometimes falls, are what the word expresses, rather than the more open outbreak indicated by tumult.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. I fear To the close of the epistle the self-defensive tone is now dropped, and the apostolic authority is persistently assumed.
Would would not A very terse and pregnant antithesis. He may find them criminals; they may find him a severe judge.
Debates We would translate the catalogue thus: strifes, emulation, resentments, partisanships, slanders, surmises, self-importances, frays. These are all vices of hate, as the list in the next verse is of vices of lawless love.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 12:20. Lest there beenvyings, &c. All these were the natural consequences of those debates which had arisen among them; and therefore St. Paul, in a very judicious manner, gives this solemn warning with relation to them.
Inferences.What vicissitudes are there in the Christian’s comforts and afflictions! He is sometimes lifted up, as it were, to the third heaven, which is like a paradise, for all delights, and unutterable glories; and he presently falls under the buffetings of Satan, and the sorest trials, which God orders and over-rules to prevent spiritual pride, lest it should rise, even upon the ground of the most distinguishing and endearing manifestations of divine favour. How earnestly does the believer betake himself to the Lord Jesus for deliverance from temptations and afflictions, which he finds to be more than his own match! And how certain is it that his prayers shall not be in vain, though they may not always be answered in the very thing that he asked! A promise of Christ’s grace as sufficient for us, and of his strength, as to be made perfect in our weakness, is the noblest support under every difficulty or danger, and the best security for a due improvement of it, and for victory and triumph in the issue. We may well glory in those trials which give occasion for, and are attended with, the most evident demonstrations of the power of Christ, as resting upon us; though, in the midst of the highest privileges, manifestations, and attainments, we are, as of ourselves, and ought to be in our own account, as nothing. How happy is it, when the servants of Christ can appeal to him for the sincerity of their aims in all their holy ministrations; and can appeal to the consciences of their hearers that the signs of their divine mission are made known among them, by their patient, faithful, tender, and disinterested behaviour; by the good fruits of their labours; and by plain tokens of God’s being with them! And how cheerfully will they spend, and be spent, for the good of souls, and do all things for their edification, while they seek not theirs, but them; and resolve, by the Grace of God, to persist therein, even though the more they love them, and, like parents, provide for their spiritual welfare, the less they were to be loved of them! How desirous should they all be to act under the influence of the same divine Spirit, and with the same Christian temper; and to tread in the same laudable steps, in pursuing the great ends of their ministry! And, as far as they do so, how ready should their people be to encourage and speak well of them, and to save them the irksome task of saying any thing that looks like self-applause, to vindicate their own characters! But, O how humbling and grievous is it, not only to be themselves vilified, but to see their hopes blasted, and their labour lost upon those, who, instead of answering just expectations of yielding obedience to the authority of Christ, in all holy conversation and godliness, are guilty of such scandalous enormities in temper and behaviour, and continue so impenitent in them, as to need the severest animadversions upon them!
REFLECTIONS.1st. Once more he will speak. Though (ordinarily the Apostle confesses) it is not expedient for me, doubtless, to glory; yet since others boast of extraordinary manifestations, I will come to visions and revelations of the Lord; one remarkable instance of which I will only mention.
I knew, or I know, a man in Christ, a faithful soul, above fourteen years ago, (whether in the body I cannot tell; or whether out of the body, whether in his spirit only, or in his whole man, I cannot tell: God knoweth) such an one caught up to the third heaven, where angels dwell, and the most illustrious display of the divine glory is made. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth) how that he was caught up into Paradise, the region of the blessed, and heard unspeakable words, which contained such sublimity of ideas, and were delivered in such language as it is not lawful, or possible, for a man to utter, in his present mortal state of weakness. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities, and in such things as carry evident marks of my own weakness. For though I would desire to glory, I shall not be a fool; for I will say the truth, I will speak with the utmost sincerity and simplicity: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me, supposing me to be more than human, who am a mere worm. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me, lest I should be exalted above measure. What this was, whether same bodily affliction, or outward reproach, whatever it was, it was very grievous, yet sent for the most blessed purpose, and served to keep him humble. For this thing I besought the Lord thrice importunately, that it might depart from me. And he said unto me, by an audible voice, or same divine impression on my spirit, My grace is sufficient for thee: for my strength is made perfect in weaknesssimple faith in my power and love shall make thee in all things victorious, yea, more than conqueror. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me, and be the more transcendently exalted in rescuing me out of all my trials, and carrying me safe through every temptation. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake; not only resigned, but happy, rejoicing in the sufferings that I endure: for when I am weak, then am I strong, and rise victorious over every foe, through the power of divine grace. Note; (1.) To be humble in the midst of high attainments is doubly excellent. (2.) Prayer is the great relief under every distress. (3.) Though God does not always answer us according to our petitions, yet, if he gives as strength to stand in our difficulties, we are bound to acknowledge that our prayers are answered. (4.) There is a sufficiency of grace in the Redeemer to carry the faithful soul safe through every trial. (5.) The more the believer sees and feels his own weakness, the more firm he stands in the power of God.
2nd, The Apostle returns again:
1. To apologize for what might in appearance savour of vanity. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you, who have received such peculiar benefit by my labours: for in nothing am I behind the very chiefest Apostles in my sufferings and labours, though I be nothing, considered as of myself; our sufficiency and success is of God. Truly the signs of an Apostle were wrought among you in all patience, amidst innumerable provocations and sufferings, in signs, miracles, and wonders of various kinds, and mighty deeds, which speak the arm of omnipotence. For what is it wherein ye were inferior to other churches, in gifts and privileges, except it be that I myself was not burdensome to you? forgive me this wrong; than which never was a more beautiful turn, and a more poignant, though polite, rebuke, if it be considered as spoken ironically; or, seriously, it pleads in a most elegant manner his excuse for refusing that reward from them which might be construed as a mark of disdain. Note; (1.) Where we have received spiritual benefit, it is a debt that we owe to our ministers to vindicate their injured characters. (2.) The greater of men and ministers, when viewing themselves in their true colours, cannot but own “I am nothing.”
2. He declares his purpose to shew the same disinterested conduct. Behold the third time I am ready to come to you, having the second time been disappointed; and I will not be burdensome to you, but will preach the gospel to you freely: for I seek not your’s, but you, your spiritual benefit, not your worldly substance. For I consider myself as your father in Christ, and shall treat you with paternal care, not desiring nor accepting aught at your hands; for, in general, the children ought not to lay up for the parents, but the parents for the children. And all I have shall be willingly laid out for you; for I will very gladly spend and be spent for you, to promote the good of your souls, ready, if need be, to lay down my own life, though I should meet with the most ungrateful returns, and the more abundantly I love you, the less I be loved, and even those who seduce you be preferred before me. Note; (1.) A true minister of Christ never serves for hire, but for love, delighting to feed, not to fleece the flock. (2.) True zeal for Christ and his cause will make his servants nobly prodigal of life, unto their power, and sometimes above their power, exerting themselves in his service. (3.) The most ungrateful returns must not stay us from doing good even to the evil and unthankful.
3. He obviates an insinuation which the seducers suggested, that though he took no wages for himself, those whom he sent were well paid. Be it so, they will argue, I did not burden you: nevertheless, being crafty, I caught you with guile; so invidiously would they misrepresent my conduct. But in answer, I appeal to yourselves, Did I make a gain of you by any of them whom I sent unto you? I desired Titus, and with him I sent a brother: did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps? shewing the same disinterested generosity, and following my example in preaching the gospel freely, without any expence to you? Again,
4. Think ye that we excuse ourselves unto you? and want, by specious pretences, for sinister ends, to insinuate others into your regard, or to get off from visiting you as I promised? We speak before God in Christ, appealing to him for our sincerity; but we do all things, dearly beloved, for your edifying, having this great end ever in view.
5. He declares his jealous fears for them. For I fear, lest when I come I shall not find you such as I would, obedient and orderly; and that I shall be found unto you such as ye would not; obliged, though with reluctance, to exert my apostolic authority; lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults, and all other evil fruits of a proud, contentious, uncharitable spirit: And lest when I come again my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness, which they have committed. Note; (1.) The falls of professors are a real grief to their faithful ministers; and every gracious soul cannot but mourn over them. (2.) They who persist in their iniquities must be faithfully rebuked; and if they do not amend, their obstinate impenitence will inevitably issue in final perdition.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 12:20 f. [385] Subjective justification of what was just said, . For I fear to find you on my arrival such as have very great need of .
The sharp lesson which he now gives his readers down to 2Co 13:10 , although introducing it not without tenderness to their feelings ( , and then the negative form of expression), could not but wholly cancel the thought: , and make them feel his apostolic position afresh in all its ascendancy. It is in this way that the victor speaks who has reconquered his domain, and this language at the end of the letter completes the mastery shown in its well-calculated arrangemen.
. . .] and that I shall be found such an one as you do not wish , namely, as , Theophylact; 1Co 4:21 . The negation attaches itself to in the first clause, but in this second to , by which there is produced a climax in the expressio.
] Reference of : for you, to your judgment based on experience . Comp. Rom 7:10 ; 2Pe 3:14 . This is more delicate and expressive than the meaning of the common interpretation: by you (dative with the passive), Rom 10:20 .
What follows is not, with Rckert, to be regarded as if down to were a more precise explanation regarding the condition of the Corinthians (consequently regarding that ), and, 2Co 12:21 , a more precise explanation regarding the apostle’s duty to punish (consequently regarding that )). Against this it may be decisively urged that 2Co 12:21 brings forward quite a different category of sinful states from 2Co 12:20 , and that 2Co 12:21 , rightly understood, does not yet express any threat of punishment. No; the arrangement of the passage is this: After Paul has said that he is afraid of not finding them such as he wishes them, and of being found by them such as they would not wish him, he now gives the more precise explanation of that first apprehension ( ), by adducing two kinds of sins , which he fears to find among them, namely, (1) the mischiefs occasioned by partisan feeling ; and (2) the sins of impurity , which would bow him down and make him sad. The further explanation regarding the second apprehension expressed, , thereupon follows only at 2Co 13:1 ff.
. . . ] sc .
, ] contentions , [386] jealousy . See 1Co 1:11 ; 1Co 3:3 .
] irae, excitements of anger . See on Rom 2:8 ; Gal 5:20 .
] party-intrigues . See on Rom 2:8 , and the excursus of Fritzsche, I. p. 143 ff. [387]
, ] slanders, whisperings . See on Rom 1:30 .
] Manifestations of conceited inflation ; elsewhere only in the Fathers. ] disorderly relations, confusions , comp. 1Co 14:33 .
[385] On ver. 20 13:2, see the thorough discussion by Lcke (Whitsun Programm of 1837); Conjectan. Exeg . Part I. p. 14 ff.
[386] Regarding the plural form , see Lobeck, ad Phryn . p. 326; Gregor. Cor., ed. Schaef. p. 476; also Buttmann in the Stud. u. Krit . 1862, p. 172.
[387] Fritzsche (following Ilgen) is probably right in deriving from , valde (see Buttmann, Lexilog . I. p. 146 f.). Comp. the many forms compounded with in Homer. For the second part of the word no proper derivation has yet been found. This second half is not simply the ending , but , since in the iota is short, whereas in it is long. See Homer, Il . xviii 550: . See regarding the various derivations, Lobeck, Pathol , p. 365.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
Ver. 20. And that I shall be found ] Crudelem medicum intemperans aeger facit. The sick man makes harsh headstrong medicine, (Mimus.) We delight not to fling daggers at men’s faces; but if men be not told their own, and that with some sharpness, they will on in sin to their utter ruin. Sharp waters clear the eyesight; and bitter potions bring on sweet health. A weak dose doth but stir bad humours and anger them, not purge them out; so it fareth with sins.
Lest there be debates, envyings, &c. ] King Edward IV, the night before his death, said to his kinsmen and friends, I remember it to my grief, that there hath been discord among you a great time, not always for great causes, but poor mistakings, a Some, like salamanders, live always in the fire; like trouts, they love to swim against stream; like Phocion, they think it a goodly thing to dissent from others.
Whisperings ] See Trapp on “ Rom 1:29 “
Swellings ] That is, taking things unkindly, so that the heart even riseth against another, and we cannot away with him, would have nothing to do with him. Now, as the swelling of the spleen is very dangerous for health; and of the sails, for the overbearing of a little vessel; so is this swelling of the heart by passion, especially if it break out at the lips by tumults, that is, by telling this body, running to that, filling the town with it. Caelum mugitibus implet.
a
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] ‘Edification, of which you stand in need, for, &c.’ He here completely and finally throws off the apologist and puts on the Apostle, leaving on their minds a very different impression from that which would have been produced had he concluded with the apology. Lest, when I arrive, I should find you not such as I wish (in is an indefinite possibility of aberration from , presently particularized , , . . .), and I should be found by you ( merely the dative of the agent after the passive verb. Meyer makes it ‘ in your judgment ,’ but I much prefer the other: the passive form is adopted to bring out the into emphatic contrast), such as ye wish not (not , because there is now no indefiniteness; his disposition towards them in such a case could be but of one kind, viz. severity : , . , Theophyl. Chrys., p. 634, brings out another point, , . , ).
What follows, viz. , is an epexegesis of the last sentence, but in it the definiteness is on the side of the , the indefiniteness on that of , which latter is only hinted at by the mild expressions of being humbled, and lamenting the case of the impenitent .
, scil. (or ) . “The vehemence of his language has caused him to omit the verb.” Stanley.
, self-seekings , see note on ref. Rom.
. secret malignings, . open slanders. ., see reff. and note.
Fuente: Henry Alford’s Greek Testament
2Co 12:20 . . . .: for I fear lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not, i.e. , indignant to severity at their backsliding ( cf. 2Co 10:2 ), lest by any means there should be strife ( cf. 1Co 1:11 ; 1Co 3:3 ), jealousy, ragings (this seems to be the force of the plur. ; cf. Wis 7:20 ), factions ( is derived from , a hired labourer, and signifies a mercenary cabal), backbitings, whisperings ( i.e. , open and secret defamation of character), swellings, i.e. , insolences, tumults (see on 2Co 6:5 ). Cf. Jas 3:16 , , .
Fuente: The Expositors Greek Testament by Robertson
lest = lest in any way. Greek. me pos.
would = wish. Greek. thelo. App-102.
debates. Greek. eris, strife. See Rom 1:29.
envyings = jealousies. Greek. zelos. See Act 5:17.
wraths. Greek. thumos. Occurs eighteen times. Transl, “wrath except Rom 2:3 (indignation), and Rev 16:19; Rev 19:15 (fierceness).
strifes. Greek. eritheia. Occurs seven times. Translated “strife”, except Rom 2:8, Php 1:1, Php 1:16 (contention).
backbitinge. Greek. katalalia, speaking against. Only here and 1Pe 2:1.
whisperings. Greek. psithurismos. Only here and Ecc 1:10, Ecc 1:11 (enchantment, i.e. the muttering of the charmer). The verb occurs 2Sa 12:19. Psa 41:7. See also Rom 1:29.
swellings. Greek. phusiosis. Only here. Compare 1Co 4:6.
tumults. Greek. akataslasia. See Luk 21:9.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] Edification, of which you stand in need, for, &c. He here completely and finally throws off the apologist and puts on the Apostle, leaving on their minds a very different impression from that which would have been produced had he concluded with the apology. Lest, when I arrive, I should find you not such as I wish (in is an indefinite possibility of aberration from , presently particularized, , …), and I should be found by you ( merely the dative of the agent after the passive verb. Meyer makes it in your judgment, but I much prefer the other: the passive form is adopted to bring out the into emphatic contrast), such as ye wish not (not , because there is now no indefiniteness; his disposition towards them in such a case could be but of one kind, viz. severity: , . , Theophyl. Chrys., p. 634, brings out another point,- , . ,- ).
What follows, viz. , is an epexegesis of the last sentence, but in it the definiteness is on the side of the , the indefiniteness on that of , which latter is only hinted at by the mild expressions of being humbled, and lamenting the case of the impenitent.
, scil. (or ) . The vehemence of his language has caused him to omit the verb. Stanley.
, self-seekings, see note on ref. Rom.
. secret malignings,-. open slanders. ., see reff. and note.
Fuente: The Greek Testament
2Co 12:20. , you not such as I would) This is treated of to the end of the chapter. Then, the clause, such as ye would not, is treated of from ch. 2Co 13:1 and onwards. Such as is the hearer, so is the pastor to him.-, , , ) Gal 5:20.
Fuente: Gnomon of the New Testament
2Co 12:20
2Co 12:20
For I fear, lest by any means, when I come, I should find you not such as I would,-It was his fear that the disorders would not be removed, and that they would not have corrected the errors which prevailed, and for which he had rebuked them.
and should myself be found of you such as ye would not;-That is, that he should be compelled to administer discipline, and that his visit would not be as pleasant as they would desire.
lest by any means there should be-Something of the old anxiety which had led him to postpone his visit (1Co 4:21) comes back upon his spirit.
strife,-Contention, altercation connected with anger and heated zeal, even to bloodshed.
jealousy,-This word denotes, properly, any fervor of mind, and may be applied to any exacting and agitating passion. The jealousy here referred to was that which arose from the superior advantages and endowments which some claimed to possess over others. Jealousy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with jealousy.
wraths,-Anger or animosity between contending factions, the usual effect of forming parties.
factions,-Split into parties, embittered with mutual recriminations and reproaches.
backbitings,-Calumniating, slandering, or speaking evil of those who are absent.
whisperings,-Whisperers declare secretly, and with great reserve, the supposed faults of others. Backbiters proclaim them publicly and avowedly.
swellings,-Undue elation; being puffed up; disposed to look upon others with contempt; and to seek to depress and humble them.
tumults;-Disorders and confusion arising from the existence of parties. Paul, deeply sensible of the evils of all this, endeavored in this epistle to suppress it, that all things might be peaceful and harmonious in the Lords work.
Fuente: Old and New Testaments Restoration Commentary
I shall not: 2Co 12:21, 2Co 13:9
and that: 2Co 1:23, 2Co 1:24, 2Co 2:1-3, 2Co 10:2, 2Co 10:6, 2Co 10:8, 2Co 10:9, 2Co 13:2, 2Co 13:10, 1Co 4:18-21, 1Co 5:3-5
debates: 1Co 1:11, 1Co 3:3, 1Co 3:4, 1Co 4:6-8, 1Co 4:18, 1Co 6:7, 1Co 6:8, 1Co 11:16-19, 1Co 14:36, 1Co 14:37, Gal 5:15, Gal 5:19-21, Gal 5:26, Eph 4:31, Eph 4:32, Jam 3:14-16, Jam 4:1-5, 1Pe 2:1
whisperings: Psa 41:7, Pro 16:28, Rom 1:29
swellings: 2Pe 2:18, Jud 1:16
Reciprocal: Psa 31:20 – the strife Pro 17:19 – loveth Pro 25:23 – so Eze 18:24 – and doeth Mat 13:47 – and gathered 1Co 4:21 – shall 1Co 5:8 – neither 1Co 5:11 – fornicator 1Co 13:4 – envieth 2Co 1:7 – our 2Co 7:5 – fears 2Co 10:11 – such 2Co 11:3 – I fear 2Co 13:6 – General Gal 4:11 – am Phi 1:15 – even Phi 2:3 – nothing Phi 2:14 – disputings Col 2:18 – fleshly Col 3:8 – anger Tit 3:2 – speak Tit 3:3 – living Rev 3:15 – I would
Fuente: The Treasury of Scripture Knowledge
2Co 12:20. In the preceding verse Paul expresses his purpose to be the edifying of the brethren. That would mean their improvement in spiritual things, so that there would be less to chastise in connection with their conduct. Were such improvement not made, Paul would not be satisfied with them when he arrived and would hence be required to discipline them which would be unpleasant to all. For that reason the meeting would be a disappointment also to the Corinthians. The apostle then gives a list of evil conditions he fears might exist when he came which would need to be corrected. Debates are not all alike; some are right and others are wrong. The word here means wrangling and quarreling and that is always wrong. Envying means to be indignant because of the good fortune of another. Wrath is defined by Thayer, “indignation which has arisen gradually and become more settled.” Thayer defines the original for strifes as, “a desire to put one’s self forward.” Backbiting means the attempt to defame another’s good name. Whisperings means secret slanderings for the purpose of injuring the reputation of another. Swelling is from a word that denotes one who is puffed up with pride. Tumults denotes a state of disturbance that threatens to result in a riot.
Fuente: Combined Bible Commentary
2Co 12:20. For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would notlest my visit should be pleasant to neither party,lest there should be[1] strife, jealousy, wraths, factions, backbitings, whisperings, tumults. That such a state of things should be apprehended reveals a condition in the Church of Corinth which might well justify the severest language which he employs in dealing with it. The list of things here specified seems to shew that the old cancer which festered in the Greek republics had found its way into the Christian community of this Greek city.
[1] , by any means, seems here unemphatic, as often, and so need not be represented in English.
Fuente: A Popular Commentary on the New Testament
Verse 20 Paul had worked with them and written to them so they would put away sin. He hoped he would not find them still in it when he arrived. If they were in sin, which he did not want, he would discipline them, which they did not want. Debates – quarrel, wrangling Swellings – haughtiness Tumults – instability, disorder.
Fuente: Gary Hampton Commentary on Selected Books
For I fear, lest by any means, when I come, I should find you not such as I would, and should myself be found of you such as ye would not; lest by any means there should be strife [1Co 6:7], jealousy [2Co 11:19; 2Co 11:22], wraths, factions [1 Cor 1:11], backbitings, whisperings, swellings [1Co 8:1-2], tumults [disorders];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
12:20 {8} For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
(8) Having confirmed his authority to them, he rebukes them sharply, and threatens them also like an apostle, showing that he will not spare them from now on, unless they repent, seeing that this is the third time that he has warned them.
Fuente: Geneva Bible Notes
Paul feared that he might see qualities in his readers that he did not want to see if they refused to respond to his instructions in this letter. Furthermore he feared that they might see the disciplinarian in him. He also feared that he might sorrow if he saw continuing carnal conduct in them (cf. 1Co 1:11-12; 1Co 1:31; 1Co 3:3; 1Co 4:6; 1Co 5:2; 1Co 5:11; 1Co 8:1; 1Co 11:18; 1Co 14:33; 1Co 14:40).
"It is an understatement to say that Paul was afraid of what he might find at Corinth upon his third visit. This list of sins reflects a church that was in turmoil. Little wonder that he was coming to correct the situation." [Note: Martin, p. 464.]