Exegetical and Hermeneutical Commentary of 2 Corinthians 2:11
Lest Satan should get an advantage of us: for we are not ignorant of his devices.
11. Lest Satan should get an advantage of us ] See note on 1Co 5:10. The word signifies (1) to have more, (2) to be greedy, and hence (3) to overreach, to defraud.
devices ] The word properly means mental processes, “the product of mind.” Meyer. It is translated minds in ch. 2Co 3:14, 2Co 4:4 , 2Co 11:3; Php 4:7, thought in ch. 2Co 10:5. In reference to Satan, all whose thoughts are evil, it may legitimately be translated devices, i e. things which he devised. Luk 22:31. 1Co 7:5. Cf. 1Pe 5:8. Rev 12:12. St Paul’s meaning here is that to refuse forgiveness when the time for it had come would be only to give Satan an advantage. The offender had been delivered over to him (see 1Co 5:5 and notes). Not to release him from the bondage when he was truly repentant would be to afford the enemy of souls an opportunity of which he would not be slow to avail himself. Nothing is so likely to plunge a man into every kind of crime as despair. See notes on 2Co 2:7.
Fuente: The Cambridge Bible for Schools and Colleges
Lest Satan – The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man.
Should get an advantage of us – The literal translation of the Greek would be, That we may not be defrauded by Satan. ( Hina me pleonektethomen hupo Satana). The verb used here denotes to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline.
For we are not ignorant of his devices – We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of people. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians. And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and lack of wisdom; by the rashness or overheated zeal; by the pretensions to great purity and love of truth; and by a harsh, severe, and censorious spirit, Satan often takes advantage of the church, and advances his own dark and mischievous designs.
Fuente: Albert Barnes’ Notes on the Bible
2Co 2:11
Lest Satan should get an advantage of us: for we are not ignorant of his devices.
Satans devices
We who are called to be saints are not ignorant of his devices. We know them, what they are, whence they come, and whither they lead. These are not matters of report or hearsay, but of personal knowledge.
I. His devices in discipline. Towards the lapsed. Their not being ignorant of his devices is assigned as a reason for the apostles anxiety, lest Satan should get an advantage of them. He was fearful lest he should overreach them in the matter referred to. That was a case of discipline. A notorious scandal had gained currency that one should have his fathers wife. The severe discipline had sufficed to produce the desired effect. Whatever might be the mind of the many who inflicted the censure, it would seem that there was a party among them unwilling to forgive the offence, remove the sentence, and restore the offender. To all of them the apostle says, Ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. And this exhortation is enforced by his own example in the person and presence of Christ. To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person or in the sight of Christ 2Co 2:6-10). By their excessive severity in continuing the censure it was possible that the spirit of such an one would give way to despondency or despair, would entertain hard thoughts of God, of the government of His Church, and thus draw back into perdition. In such a fatal issue the spirit would be lost to Christ and gained by Satan. On these accounts the apostle was anxious lest Satan should gain an advantage of us: for we are not ignorant of his devices. From this instructive case of primitive discipline it would appear that his devices to corrupt the Church of Christ, maintain a party spirit, and mar its unity, and prevent purity of communion were, and still are, these–no discipline, laxity of discipline, and partiality in discipline between rich and poor, master and servant, one party and another, on the One hand; and excessive severity of censure, disproportionate to the offence, and continued for too long a time, on the other.
II. His devices to prevent the salvation of the lost. If such are his devices to keep within those who ought to be without, and to keep them without when they ought to be received again within the Church, what are his devices in keeping sinners from Christ and His salvation? His chief devices, his master-machinations to prevent sinners from giving themselves to the Lord, seem to be the four following.
1. No joy. There is no joy in Christ, no joy in His religion, no joy in His service, and no joy in His salvation. Christians go mourning without the sun. To become a Christian is to bid farewell to all joy, pleasure, and amusement for the life that now is. This device is specially intended for the merry-hearted. It will not stand examination. Try it by reason. Surely every one possessed of reason and speech will admit that the Maker of us all can make His creatures happy or miserable. For He is the blessed, as well as the only wise God. Happy in Himself, He is also the source of all happiness to His creatures. The very supposition is not less irrational than it is impious. Is the knowledge of God, who is good as well as blessed for ever; faith in God; trust in His providence and promises; the hope of eternal life likely–are such exercises to inspire sadness? Assuredly not. And whether are the benevolent affections of peace on earth and goodwill toward men, or malevolent affections toward God and men most fitted to give true and lasting joy? Try it by revelation. And what are its tidings? The gospel is not bad but good news from heaven to earth, from God to men. And is good news fitted to produce gladness or gloom, joy or sorrow? Tried by Scripture, no joy in religion is seen and shown to be a lying device and a lying wonder of Satan. Try it by experience. Now on what does real joy or happiness depend? Not on worldly conditions or external circumstances, but on the state of the mind and heart. Well, The good man shall be satisfied from himself–not with himself but from himself–out of a pure heart, and of a good conscience, and of faith unfeigned. For what does he pray? Rejoice the soul of Thy servant. Are the consolations of God small with thee? One thing is certain: the consolations of God are not small in their source, not small in the promise, and not small in themselves; and if they are small with thee, is there not a cause? It may be owing either–
(1) To thy partial, defective, or erroneous views of the character or gospel of God; or
(2) To the want, the weakness, or wavering of thy faith, under a fair and flaming profession; or
(3) To some secret thing with thee, to some secret duty neglected, some secret sin indulged; or
(4) To thy constitutional temperament, moody and sickly, which depresses thy spirits, and diminishes thy consolations. Happy is the man that findeth wisdom and the man that getteth understanding. Her ways are ways of pleasantness and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.
2. No haste. There is no haste for you to be found on the Lords side, and be devoted to His service, For all this you have time enough, and to spare in the length of days that lie before you. In the meantime take your ease, eat, drink, and be merry. This device is specially adapted for the young, the strong, the healthy, and aspiring in the outset of life. If No Joy fail with this class, No Haste, and no danger from delay, is more likely to take, as it falls in with the presumptuous spirit and procrastinating habits of fallen man. This device is second to none in danger, and in success with the sons of men. It is a most deceitful and destructive device of Satan. If it takes, Satan, in the majority of cases, has gained his end. By it unstable souls are beguiled from day to day to their eternal undoing and ruin. This device, even still less than the former, will not bear examination. For is it not the part of reason and wisdom, to give the first and most earnest heed to things of the greatest importance. Is not the life more than meat, and the body than raiment? Now what time is secured to man for the business of salvation? There is a time to be born and a time to die; but what is the time to live? Who can tell? The commands of the Master accord with the dictates of reason, and the results of observation, in this matter. They are all in the present time, all personal, all pressing, and all supreme in obligation on all men. For the Saviours commands are enforced by Scriptural ensamples, written for our admonition, upon whom the ends of the world, or of the ages, have come. What are they? Felix is a fitting type of many hearers under the preaching of the gospel. They are convinced, but they are not converted to Christ. Their convictions are stifled, it may be never to return. And does not the experience of unconverted sinners under the preaching of the gospel correspond more or less to these ensamples written for our warning? Do they not feel that every delay tends to make the ears dull of hearing the Word?
3. No danger. There is no danger of your losing your soul, or of coming short of the promised rest. This device is specially intended for the outwardly decent, the moral, the well-to-do sort of people. They are satisfied with themselves; are at peace with themselves, and at peace with the world; and they see and feel no danger from any other quarter. Such peace is delusive and short-lived. It is like the calm that precedes the storm. They admit that they are sinners, as all men are, not from any heartfelt conviction of its evil, but in extenuation of their guilt by its diffusion over all; but they have never been convinced of their own sinfulness so as to make them feel the urgent need of the Saviour. They love mammon more than mercy, their sins more than their souls, self more than the Saviour, and pleasure more than God. They are the friends of the world and the enemies of God. Satan thus gets an advantage over them, for they are ignorant of his devices. The publicans and the harlots go into the kingdom of God before you.
4. No hope. There is for you no hope of salvation. This is the last, chief device of Satan, but it is not the least. Terrors are increased by the vivid recollections of privileges misimproved; of opportunities lost. Well does Satan know that more sinners perish from despair than through presumption. Like all his other devices, this last is a lying device of Satan. For while there is life there is hope. (Geo. Robson.)
Advantage sought
1. That Church discipline is necessary.
2. That discipline should be extended to every member of the Church, whatever his worldly position
3. That Church discipline has its limits.
I. The evil power that seeks advantage over us. The Bible has much to say of him, but nothing different from its teaching here. We are taught–
1. Satans names.
2. His condition. Reduced in estate, brought down by pride, etc.
3. His character.
4. Unmixed evil.
5. His calling. He is pre-eminently the tempter.
II. Some of the many ways by which Satan seeks an advantage.
1. He tempts with systematic subtlety.
2. He insinuates evil suggestions.
3. He makes use of men to tempt their fellow-men.
4. He conceals his designs, so as not to be perceived or suspected.
5. He avails himself of the advantages presented by the disposition and circumstances of those whom he tempts.
The rich, the poor, the gay, the proud.
III. The knowledge which should frustrate the desired advantage. We have no excuse for ignorance. A pious mother said to her well-instructed but ungodly son, Well, Morgan, you are going straight to destruction, but you dont go there in the dark, your mother has put the candle in your hand. What is the Bible, the preaching, and the religious meetings we have? There are only so many candles, warnings, like the red lights of danger, as well as the beacon lights of safety. (D. Davis.)
Satans devices
There can be no greater evidence of mens degeneracy than that their minds are so easily imposed upon in matters of the greatest moment, and that by little arts of sophistry they are led into paths immediately destructive both of their nature and their happiness. Being therefore placed in such dangerous circumstances, nothing can be more prudent than that we should keep our discerning faculties wakeful, lest Satan should get an advantage of us. Note–
I. Some of the more successful methods and trains of temptation whereby the great enemy of souls is wont to blow up mens resolutions for a holy life.
1. By secret disbelief of the truth of things.
2. By making false representations of religion.
(1) That its restraints are unjust and unreasonable. So religion is looked upon as a tyrannical encroachment upon the natural rights and privileges of mankind.
(2) That the precepts of it are difficult, if not impossible.
3. By tempting men to place all religion in a few empty and external pretensions to piety, devoid of the inward life and spirit of religion.
4. By tempting them to such vices as have a shadow and resemblance of virtue. This crafty spirit knows very well that sin will never take in its own naked shape, and therefore dresses it up in a better garb, and calls it by another name. Pride never spreads its plumes with more success than when it is recommended as gentility, and a just valuing of ourselves according to our desert and quality. Many a man would never be betrayed into excesses did he not look upon it as an argument of a free, generous mind, and a piece of good fellowship.
5. By improving the influence of powerful and prevalent examples. Mankind is of a sociable and pliable temper, easily drawn aside when the multitude do evil. We are apt to look upon it as some kind of shelter and patronage to sin in company, and to act contrary to the company we are in is looked upon as a trespass against the laws of civility and good manners.
II. Therefore it concerns us to stand continually upon our guard, to preserve our consciences quick and tender, to be infinitely watchful, that our foot be not taken in any of those snares that are purposely laid to ruin us. It is no contemptible enemy that we have to deal with, nor the less to be feared because invisible, for by this means he maintains a nearer and more secret intercourse with the spirits of men. He is admirably acute to plant his engines, to make his batteries in the weakest part. But, alas! though men had no foreign enemy there is an enemy within their own breasts (Jam 1:14). Herein lies Satans great advantage. He knows our strength is small, our propensions to sin impetuous, and how apt we are to be betrayed by our appetites and passions.
1. Let us, then, treasure up in our minds a great sense of God and of ourselves, let us suffer conscience freely to discharge its duty. Let us reverence the nobility of our natures, which are of a more Divine frame and temper than to be defiled.
2. Let all opportunities and occasions of vice be avoided with a quick and jealous care; a temptation is easier prevented than removed, when once it has thrust itself upon the sinner.
3. We should frequently review our lives, and call our actions to a severe and impartial examination that we may know what is their spring, tendency and consequence.
4. But above all we must solicit Heaven that God would enable us to defeat the subtleties of the tempter. Watch and pray, that ye enter not into temptation. (W. Cave, D. D.)
Satans temptations and the necessity of resisting them
I. Now the first trait in the character of Satan is deceit. It is evident sin originated in deceit (Gen 3:13; Rev 12:9). Hence arise those frequent monitions in the Word of God not to be deceived if we would not sin.
II. The next device which the tempter exercises for the seduction of mankind is enticement or the entanglement of the affections. No sooner is the mind drawn aside from the path of duty than the affections are instantly assailed and enticed to sin. Like the bait with which a fish is taken on the hook, so does Satan seek to allure men to their destruction. The days of this captivity will be heightened when he can insidiously prevail upon the imagination to entertain vain thoughts with secret complacency and delight.
III. A third stratagem which the great seducer employs to get an advantage over us is to extenuate the guilt of sin.
IV. Let us inquire how this danger is to be avoided, and point out the necessity of resisting the crafts and assaults of the devil.
1. In the whole course of your obedience attend minutely to the wisdom of Solomon, and keep thy heart with all diligence.
2. Let this consideration animate us at all times to resist steadfastly in the faith, knowing that greater is He that is in us than he that is in the world.
3. For this purpose let us always bear in mind the example and sufferings of the blessed Jesus.
4. Let us, then, rejoice that we are called to serve under so good a leader, so solicitous for our success, so careful to promote it, and so ready to help in time of need.
5. Finally, let us remember that in all our encounters with sin, the world, and the devil, we are but following the footsteps of the Captain of our salvation, and travelling to the attainment of the same glory, through the same rugged paths of sorrow and temptation. (E. Brackenbury, B. A.)
Satanae stratagemata
Chabryas was wont to say that he was the best commander in war who best understood his enemies.
I. First, of the caution. Some render these words, Lest Satan should usurp upon you; and they give this reason, because, say they, Satan hath no right to any place; wheresoever he getteth footing he is an intruder and usurper. Others read, Lest Satan circumvent us agreeably to the circumstances of the place and the practice of the devil. But why doth the apostle say, Lest he get advantage of us? Was St. Paul in any danger, or had Satan any design upon him? We may conceive that St. Paul joins himself with them, because he esteemed all those whom he begot to Christ by the gospel no other than his own children, and the father cannot but suffer in the loss of his child. The shepherd must needs be endamaged when any of his flock is diminished. St. Paul was further interested in this business, for the Corinthians had excommunicated this incestuous person by order from the apostle, and therefore if he had miscarried, Satan had made his advantage upon all: upon the incestuous person, whose soul he would have ruined; upon the Church, which he had maimed of a member. These were Satans devices, which he could not carry so closely but that the apostles vigilant eye descried them, for, saith he, We are not ignorant of his devices. Did the householder know what night the thief would come to rob him, he would certainly guard his house; did the birds know a snare were laid for them, would they come near it? Devices. Devices are subtle means to compass our ends, such as are tricks in gaming, fallacies in disputing, and stratagems in war; the enemy of our soul is full of them.
1. The first stratagem, policy, or device of Satan is to observe the natural constitution of every mans mind and body, and to fit his temptations thereunto. For he knoweth well that, as every plant thrives not in every soil, so neither every vice in every temper and complexion. As the mariner marks the wind, and accordingly hoisteth up or striketh sail, or as the cunning orator learneth which way the judge propendeth, and ever draweth him where he seeth him coming on, so the devil maketh perpetual use of the bent of our nature to help forward his temptations.
2. The second stratagem, policy, or device is to observe our natural abilities and endowments, and accommodate his temptations thereunto,
3. The third stratagem, policy, or device of Satan is to accommodate his temptation to mens outward estate, condition, and place, which much swayeth either way,
4. The fourth stratagem, policy, or device is to tempt us by method, beginning with questionable actions, thence proceeding to sins of infirmity, from them to wilful transgressions, after to heinous crimes, and last of all to obstinacy and final impenitency. No wool or cloth is dyed purple or scarlet at the first, but after divers tinctures at the last taketh that deepest dye. He that hastily turns the peg to wind: up a treble to his pitch will sooner break the string than tune it, but if he strain it: up by little and little, he bringeth it without danger to the height.
5. The fifth stratagem, policy, or device of Satan is to bring us from one extreme to another.
6. The sixth stratagem, policy, or device of Satan is to turn himself into an angel of light, and thereby to persuade the children of light that his suggestions are the motions of Gods Holy Spirit.
7. The seventh stratagem, policy or device of Satan is to make advantage of time, not only by alluring every age to the peculiar vices thereof, as children to idleness and vanity, youth to lust, perfect age and strength to violence and audacious attempts, old age to covetousness, and every one to the sins of the time, but making use of the present opportunity to thrust a man suddenly into the next sin.
Instruct you how to employ his own engines, and turn his own ordnance upon himself.
1. First, doth Satan play the physiognomer, and observing our natural temper fit his temptations thereunto? Let us also make use of physiognomy, and take advantage of our natural inclinations to further the works of grace in us. If we find ourselves by nature timorous, let us endeavour to improve this fear into awful reverence; if audacious, to improve this boldness into spiritual confidence.
2. Secondly, doth Satan play the poet, and fit every player with a part that he is best able to act? Let us also make use of poetry, and observing our natural abilities of mind and body to fit our spiritual exercises accordingly. If we are endued with pregnancy of wit, to employ it in the study of heavenly mysteries; if with maturity of judgment, employ it in discerning between the true and false religion.
3. Thirdly, doth Satan play the politician, and inquire into every mans estate and condition of life, and accommodate his temptations thereunto? Let us also make use of policy, and by our outward estate better our inward, labouring for those graces which are most proper for our place and condition. If we are in authority, let us strive for gravity and integrity; if under the command of others, for obedience and faithfulness.
4. Fourthly, does Satan play the logician and tempt us by method? Let us also make use of logic, and observe method in the science of salvation.
5. Fifthly, doth Satan play the false pilot, and by persuading us to decline from a rock on the right hand, carry us so far the contrary way that we split our ship upon a rock on the left hand? Let us also make use of the art of navigation in our course to the fair havens in heaven.
6. Sixthly, doth Satan play the crafty merchant, and cheat us with counterfeit stones for jewels, with shows of virtues for true graces? Let us also imitate the wisdom of merchants, who will be perfect lapidaries before they deal in pearls and precious stones. Let us study the difference between true and seeming graces.
7. Lastly, doth Satan play the temporiser, and time all his suggestions? Let us also in a pious sense be timeservers, let us perform all holy duties in the fittest season. (D. Featly, D. D.)
Satans devices
I. To draw the believer into sin.
1. He takes advantage of his peculiar temperament. Does he see David inclining to pride and vain confidence, he tempts him to number the people, well knowing the judgment that would follow (2Ch 21:1). Did Satan behold in Peter the fear of man? He instigates a maid to accuse him of being a follower of Christ, and thereby causes him to deny his Lord. Did he see in Lot too much leaning to the world? He takes advantage of it to make him linger in Sodom. Just so now. Satan knows our besetments. It may be irritability of temper, or over-sensitiveness, taking offence quickly at the slightest cause, or spiritual pride, or too much clinging to the world, etc. Of all these he takes advantage.
2. He chooses fitting instruments. He employed Eve to seduce Adam, and Jobs wife to tempt the patriarch to curse God and die. He will tempt a parent to do wrong in order to gratify the caprices of a favourite child; he will tempt a child to act contrary to the dictates of his conscience through fear of disobeying a:parent; he will tempt a Christian to wound his conscience rather than offend another on whose support he may entirely depend.
3. He presents the same temptation under different forms. This was the device which he employed against the Saviour. He tempted Him personally and then by Peter. Foiled in his designs upon us he departs, but only until a feeling of security has stolen over us, then he creeps back again more wilily than ever.
II. To keep believers in a sorrowful and doubting state. He does so–
1. By making them look at their sins instead of away from them to Christ.
2. By inclining them to misinterpret Gods providential dealings.
3. By making them confound faith with assurance.
III. To keep believers from holy duties. He does so–
1. By presenting the world in a false light.
2. By suggesting a multitude of vain thoughts.
3. By striving to make, them content with a low state of religion, instead of seeking higher degrees of personal holiness, growing in grace, etc. (A. W. Snape, M. A.)
The devils devices
I. To occupy our minds with worldly things, so that no time may be left to care for our souls.
II. To discourage those who show any disposition to do right.
III. To misrepresent religion itself.
IV. To make use of the achievements of science to further his own purposes. Hence the idea that there is no limit to human investigations; that the utterances of reason are supreme; that faith in the unseen is but the pitiable weakness of superstition and ignorance. (J. N. Norton, D. D.)
Satans devices
The justice of God in suffering us to be tempted is vindicated from the following considerations–that we are here in a state of disorder; that He has promised not to suffer us to be tempted above what we are able to bear, and not only so, but to him that overcometh He will give a crown of life. As to the first question, what time of life? I answer, we must expect to be tempted by him, in some degree or other, all our lives long. Second, point out some of those devices which Satan generally makes use of at our first conversion, in order to get an advantage over us.
1. First device I shall mention, which Satan makes use of, is to drive us to despair.
2. A second device that Satan generally makes use of to get an advantage over young converts is to tempt them to presume or to think more highly of themselves than they ought to think.
3. A third device I shall mention which Satan generally makes use of, to get an advantage over us, is, to tempt us to uneasiness and to have hard thoughts of God, when we are dead and barren in prayer.
4. Fourth device I am going to mention–his troubling you with blasphemous, profane, unbelieving thoughts, and sometimes to such a degree that they are as tormenting as the rack.
5. Fifth I shall mention, which is not the least, tempting us by our carnal friends and relations.
6. Sixth device, which is as dangerous as any of the former, by not tempting us at all, or, rather, by withdrawing himself for a while in order to come upon us at an hour when we think not of it. (G. Whitfield, M. A.)
Satans devices
The important words in the text are of the same root–Satan is very knowing, and always on the alert to get the better of us; but we are not without knowledge of his knowing ways. It was Pauls acquaintance with the wiles of the devil which made him anxious to see the restoration of the penitent sinner duly carried through.
I. A scandal in the Church gives the devil an opportunity. When a Christian falls into open sin it is a chance offered to the enemy which he is not slow to improve. He uses it to discredit the very name of Christ; to turn that which ought to be the symbol of the purest goodness into a synonym of hypocrisy. Christ has committed His honour to our keeping, and every lapse into vice gives Satan an advantage over Him.
II. The devil finds his gain in the incompetence of the Church to deal with evil in the spirit of Christ. It is a fine thing for him if he can drive the convicted sinner to despair, and if he can prompt those who know little of Gods love to implacability. If the disciples of Him who received sinners look askance on the lapsed and chill their hope of restoration, there will be joy over it, not in heaven but in hell. And not only this, but the opposite is a device of the devil of which we ought not to be ignorant. There is hardly a sin which some one has not an interest in extenuating. Even the incestuous person had his defenders who gloried in what he had done as an assertion of Christian liberty. The devil takes advantage of Church scandals to bribe and debauch mens consciences; indulgent words are spoken, which are not the voice of Christs awful mercy, but of a miserable self-pity, and could any one imagine what would suit the devil better than the absolutely unfeeling but extremely interesting gossip which resounds over every exposure of sin?
III. The devil finds his advantage in the dissensions of Christians. What an opportunity he would have had in Corinth had strained relations continued between the apostle and the Church! What opportunities he has everywhere, when tempers are on edge, and every movement means friction, and every proposal rouses suspicion! The last prayer of Christ was that all His disciples might be one; to be one in Him is the final security against the devices of Satan. What a frightful commentary the history of the Church is on this prayer. It is giving ourselves away to the enemy, if we do not at all costs, keep the unity of the Spirit in the bond of peace. (J. Denney, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Lest Satan should get an advantage] If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As I have done it in kindness to you, so I have also done it for the advantage both of that person, who is so forgiven, and of your whole church, which is concerned in the welfare or miscarriage of every individual member.
Lest Satan should get an advantage of us: the Greek is: That we be not overcome by Satan: properly signifies to get again, or to gain a superiority, to get the upper hand. The advantage Satan was like to get by their continuing severity to this offender, was either by his over much grief, or by the hardening of his heart; so as he, seeing no probability to be restored again to his communion with the church, should be exposed, either to temptations to some desperate courses, (which are often the effects of minds full of sorrow and discontent), or else to courses of idolatry or looseness, in giving up himself to the devils kingdom in the world, because he could not be admitted into the church, which is the kingdom of Christ.
For (saith the apostle) we are not ignorant of his devices, , his thoughts and counsels, how he continually walketh about both like a roaring lion, seeking whom he may devour; and like an old serpent, seeking whom and how he may deceive. This lets us know, with how much prudence those who are trusted with the souls of others, ought to manage their reproofs, or severe dealings with others: the end of all these is the amendment and reformation of such persons, not their spiritual ruin and destruction; and all reproofs and censures must be given, and made, and managed with reference to that end. We have not only the concern of Gods glory (which is the main) to be looked at, but the good also of their souls, whom we so reprove, censure, or alienate ourselves from: and indeed, without consulting this, we cannot consult Gods glory; who hath told us, that he desireth not the death of a sinner, but rather that he should turn from his wickedness and live: and therefore we must have an eye about us, and beneath us, to the devil, as well as above us, to God; and prudently judge how such afflictive and harsh actions may be so done by us, that in the mean time Satan get no advantage, and we lose the souls of those with whom we so deal, instead of gaining them to God; which is the main and principal end we ought in all those actions to aim at, 1Co 5:5; so 1Ti 1:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Literally, “That we mayhave no advantage gained over us by Satan,” namely, by lettingone of our members be lost to us through despair, we ourselvesfurnishing Satan with the weapon, by our repulsive harshness to onenow penitent. The loss of a single sinner is a common loss;therefore, in 2Co 2:10, hesaid, “for your sakes.” Paul had “delivered” theoffender “to Satan for the destruction of the flesh, that theSpirit might be saved” (1Co5:5). Satan sought to destroy the spirit also: to let him do so,would be to give him an advantage, and let him overreach us.
not ignorant of hisdevices“Ignorant” and “devices” are wordsakin in sound and root in Greek: we are not without knowledgeof his knowing schemes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lest Satan should get an advantage of us,…. Or make gain of us, or we should be circumvented by him; a metaphor taken from covetous persons, who take every occasion, and make use of every advantage to circumvent and deceive persons in trading with them: Satan gets an advantage of the churches, when church discipline is brought into neglect and contempt, or turned into tyranny; or when he can draw off any person from a church, or keep him out of it: wherefore the apostle’s argument is, that since the incestuous person had true repentance for his sin, he ought to be forgiven, comforted, and received into the church; lest by too great severity, and a too long continuance of the censure on him, he should be either plunged into despair, or be drawn into a denial of the faith, or into an open scandalous course of wickedness; and so the church entirely lose a member, that might, by the proper use of discipline, have been an useful one, and Satan gain one:
for we are not ignorant of his devices; and cunning stratagems; some of his crafty contrivances and designs are known, though not all of them; and this particularly, that he sometimes transforms himself into an angel of light, and under pretence of showing a just indignation against sin, and keeping up a strict and righteous discipline, destroys souls, ruins churches, and brings religion into contempt. This was one of his devices in former times, that persons who fell into any gross sin after baptism, and a profession of religion, were never to be restored and received into the communion of the church again, let their repentance be ever so sincere. This cruel and inexorable spirit, under the show of strict religion and discipline, is what the apostle here would caution against, as one of the wiles of Satan.
Fuente: John Gill’s Exposition of the Entire Bible
That no advantage may be gained over us ( ). First aorist passive subjunctive after (negative purpose) of , old verb from , a covetous man (1Co 5:10f.), to take advantage of, to gain, to overreach. In N.T. only in 1Thess 4:6; 2Cor 2:11; 2Cor 7:2; 2Cor 12:17. “That we may not be overreached by Satan.”
His devices ( ). from to use the is old word, especially for evil plans and purposes as here.
Fuente: Robertson’s Word Pictures in the New Testament
Lest Satan should get an advantage of us [ ] . Lit., in order that we be not made gain of, or overreached, by Satan. Rev., that no advantage may be gained over us. The verb, from pleon more, and ecw to have, appears in the noun pleonexia greed of gain, covetousness. See on Rom 1:29.
Are ignorant – devices [ – ] . A paronomasia (see on Rom 1:29 – 31). As nearly as possible, “not know his knowing plots.”
Fuente: Vincent’s Word Studies in the New Testament
1) “Lest Satan should get an advantage of us,” (hina me pleonektethomen hupo tou satana) “In order that we are not taken advantage of by Satan;” Lest Satan should drive sinners to despair and capture by robbery the total influence and usefulness of a brother who has fallen in wrong.
2) “For we are not ignorant of his devices.” (ou gar autou ta noemata agnooumen) “For we are not ignorant of his designs,” ulterior motives, manipulations, etc. to destroy the influence and potential usefulness of a fallen saint; we are not to be overly severe in kind or duration of discipline over a fallen saint any more than with an erring child, lest Satan take advantage, 1Pe 5:6-11; 2Co 11:3; 2Co 11:14.
Fuente: Garner-Howes Baptist Commentary
11. That we may not be taken advantage of by Satan. This may be viewed as referring to what he had said previously respecting excessive sorrow. For it is a most wicked (330) fraud of Satan, when depriving us of all consolation, he swallows us up, as it were, in a gulf of despair; and such is the explanation that is given of it by Chrysostom. I prefer, however, to view it as referring to Paul and the Corinthians. For there was a twofold danger, that beset them from the stratagems of Satan — in the event of their being excessively harsh and rigorous, or, on the other hand, in case of dissension arising among them. For it very frequently happens, that, under colour of zeal for discipline, a Pharisaical rigour creeps in, which hurries on the miserable offender to ruin, instead of curing him. It is rather, however, in my opinion, of the second danger that he speaks; for if Paul had not to some extent favored the wishes of the Corinthians, Satan would have prevailed by kindling strife among them.
For we are not ignorant of his devices That is, “We know, from being warned of it by the Lord, that one stratagem to which he carefully has recourse is, that when he cannot ruin us by open means, he surprises us when off our guard by making a secret attack. (331) As, then, we are aware that he makes an attack upon us by indirect artifices, and that he assails us by secret machinations, we must look well before us, and carefully take heed that he may not, from some quarter, do us injury. He employs the word devices in the sense in which the Hebrews make use of the term זמה ( zimmah,) but in a bad sense, (332) as meaning artful schemes and machinations, which ought not to be unknown to believers, and will not be so, provided they give themselves up to the guidance of God’s Spirit. In short, as God warns us, that Satan employs every means to impose upon us, and, in addition to this, shows us by what methods he may practice imposture upon us, it is our part to be on the alert, that he may have not a single chink to creep through.
(330) “ Tres dangereuse;” — “Very dangerous.”
(331) The reader will find the same sentiment expressed more fully by Calvin, in the Argument on the First Epistle to the Corinthians, vol. 1, p. 38. — Ed.
(332) The Hebrew term, זמה,( zimmah,) is used in a bad sense, (as meaning a wicked device,) in Pro 21:27, and Pro 24:9. The word employed by the apostle — νοήματα — is made use of by Homer, (Iliad 10:104, 18:328,) as meaning schemes or devices. — Ed.
Fuente: Calvin’s Complete Commentary
(11) Lest Satan should get an advantage of us.Literally, lest we should be cheated (or out-maneuvered) by Satan. The phraseology is that of one who is, as it were, playing a game against the Tempter, in which the souls of men are at once the counters and the stake. The Apostles last move in that game had been to give the sinner over to Satan with a view to his ultimate deliverance. But what if Satan should outwit him, by tempting the sinner to despair or recklessness? To guard against that danger required, as it were, another move. Stratagem must be met by strategy. The man must be absolved that he may be able to resist the Tempter.
We are not ignorant of his devices.The language comes from a wide and varied experience. St. Paul had been buffeted by a messenger of Satan (2Co. 12:7); had once and again been hindered by him in his work (1Th. 2:18); was ever wrestling, not with flesh and blood, but with principalities and powers (Eph. 6:12); and so he knew how the Tempter could turn even the rules of an ascetic rigour, or the remorse of a sin-burdened conscience, into an occasion of yet further and more irremediable sin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Lest us Literally, Lest we should be overreached by Satan. He had, perhaps, been surrendered by excommunication to Satan, (see note on 1Co 5:5,) but in order to really save him from Satan. But if Satan really completely gained him, they would be overreached and cheated of their purpose of saving the sinner.
Devices How Satan gains and keeps apostates we have seen illustrated by too many instances. We are not quite sure that those who fall from grace will rise again.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 2:11 . Aim of this pardon imparted : that we might not be overreached , etc. A being overreached by Satan, the enemy of Christ and of Christianity, would be the result if that pardon were refused to the sinner, and thereby his were brought about; for thereby Satan would get a member of the church into his power, and thus derive advantage to our loss . On the passive , comp. Dem. 1035, 26. The subject is Paul and the Corinthian churc.
. . .] “By Satan, I say, for his thoughts (what he puts forward as product of his ; comp. on 2Co 3:14 , 2Co 4:4 , 2Co 10:5 , 2Co 11:3 ) are not unknown to us.” forms a paronomasia. These thoughts: 1Pe 5:8 ; Eph 6:11 . The discerning of them in the individual case is spiritual prudence, which we have in the possession of the of Christ (1Co 2:16 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2003
THE DEVICES OF SATAN EXPOSED
2Co 2:11. We are not ignorant of his devices.
MEN in general think but little of Satan and his agency: yet is he the most formidable adversary that we have to contend with. Great was the grief which he occasioned to the Apostle Paul; and imminent was the danger to which he reduced many of the Church at Corinth. When one of the members of that Church had been guilty of the crime of incest, Satan stirred up many to support his cause, and to protect him from the censures he had merited. Again, when, at the Apostles instigation, the Church had inflicted punishment on the offender, and the correction had produced the desired effect, the same subtle enemy prompted many to harden their hearts against him, and, notwithstanding his acknowledged penitence, to refuse him a re-admission to communion with them. In both these ways, he laboured equally to undermine the interests of true religion; and, if St. Paul had not authoritatively interposed to regulate the conduct of that Church by the Gospel-standard, Satan would soon have prevailed to root out of it all vital godliness.
The Apostles interposition was extremely painful to him. It was with much anguish of heart and many tears that he had written the former epistle: and the thought of having, however reluctantly, occasioned grief to those whom he had reproved, was so painful to him, that nothing but an assurance of good having accrued from it to them, and a consequent restoration of peace to their souls, could compose his mind [Note: ver. 24.]. Still however he was bound to proceed in the discharge of his high office, and to urge upon them that duty which they were so backward to perform. And this he does, requesting them to confirm their love towards the offender, (whose name from delicacy he forbears to mention,) lest Satan should get a further advantage over them; for, adds he, we are not ignorant of his devices. This was a weighty argument: and, that we may enter more fully into it, I propose to shew,
I.
The devices of Satan
It is but little that we know of them: yet, as far as we do know them, it will be profitable to consider,
1.
Their number
[This is great beyond all that we are able to conceive. I doubt whether the sands upon the sea-shore form such a countless multitude as do the devices of this great adversary. There is not a person of any age, or any condition, or under any circumstances, for whom he has not devices peculiarly fitted, as a key to the wards of a most ingenious and complicated lock. For every successive variation in their circumstances, he can in an instant adapt his temptations, and so modify them to the occasion, as to give them the greatest possible influence over the mind of his victim.
It must not be forgotten, that, though we speak of Satan as one, he has millions of other spirits at his command, all cooperating with him with an activity inconceivable, and an energy incessant. All of these were once bright and glorious angels around the throne of God: but they kept not their first estate; and, for their wickedness, were cast down to the regions of darkness; whence however for a season they are permitted to emerge, in order that they may exert their powers, and subserve unwittingly the counsels of the Most High. Of these there are distinct orders, called principalities and powers, all under Satan as their head and leader, whose will they execute, and whose designs they promote. Hence, though Satan is limited both as to space and knowledge, he is, by his agents, in every part of the globe, receiving information from them, and exercising rule by means of them: and hence his devices, founded on such a combination of wisdom, and carried into effect by such an union of power, become so manifold as to exceed what on any other supposition would have been within the power of any finite creature to devise and execute. In a word, they are to any but God himself altogether unsearchable and without number.]
2.
Their subtilty
[We have already said, that he knows how to adapt his temptations to all different persons and occasions. But the subtlety of Satan is yet farther discoverable in this, that he puts such a specious appearance on his temptations, as removes from us all suspicion from whence they come. He transforms himself into an angel of light [Note: 2Co 11:14.], so that his suggestions seem rather to bear the character of heaven than the stamp of hell. Who would think that he should pretend a zeal for Gods honour, and make use of the very perfections of God to countenance and confirm his impious suggestions? Yet so he did, both in his assaults on the first Adam in Paradise, and on the second Adam in the Wilderness. When he sought to prevail over our first parents, he asked Hath God said, ye shall not eat of every tree in the garden? that is, You surely must have made a mistake: it cannot be that so good and bountiful a God should have laid upon you any such unkind restriction. Then again, when Eve replied, that God had not only forbidden the use of that tree, but had enforced the prohibition by the sanction of death, he answered, Ye shall not surely die; you may be perfectly assured that God is too good ever to inflict such an awful penalty for so trivial a transgression. In like manner, when he took our Lord to a pinnacle of the temple, and advised him to cast himself down, for that God had engaged to preserve him from all evil, and had given his angels charge over him for that very purpose; his argument was, in fact, You may safely cast yourself down, for God, who cannot lie, has pledged his truth and faithfulness for your preservation. Perhaps there is no one device in which his subtilty more appears than this: for it is by a pretended zeal for Gods honour more than by any other thing whatever, that he leads men to sin, and lulls them asleep in sin. To one, he suggests, that God is too merciful to consign over any man to everlasting torments: to another, that God is too holy and too just ever to pardon such iniquities as he has committed: and then to another, that God, as a mighty Sovereign, has ordained men to life, and will save them without any trouble or efforts of their own. In all these instances he employs the very name and character of God, in order to subvert Gods influence in the world.
Another point wherein his subtilty appears is, in his choice of instruments whereby to operate the more forcibly upon our minds. He will be sure to employ such as will have most influence, and such as we should be least likely to suspect. Whom should he employ to seduce Adam from his allegiance, but Eve, whom God had given him to be his comfort and support? It was most probably with the hope of using her influence to tempt her husband, that Satan spared Jobs wife, whom he might have destroyed, together with his children: and how readily she concurred with Satan, appears from the advice she gave Job in his extremity, Curse God, and die. When he wanted to instigate Ahab to his destruction, whose agency did he employ but that of the four hundred and fifty prophets, whose united testimony Ahab could not withstand? and when he sought to divert even Jesus himself from the great work of redeeming a ruined world, by whom did he endeavour to accomplish his purpose, but by Peter, a favourite Disciple, and that too under a semblance of love [Note: Mat 16:22-23.]?
Well is he called that old serpent: for, in truth, he is a crooked serpent, whose windings are only equalled by his venom.]
3.
Their power
[But who can estimate this, seeing that he deceiveth the whole world [Note: Rev 12:9.]? It is on this account that he is called the god of this world, for he worketh in all the children of disobedience [Note: 2Co 4:4. Eph 2:2.], and leads them captive at his will [Note: 2Ti 2:26.]. What he would effect, if suffered to execute all his own pleasure, we may see in Peter, whom he sifted as wheat, and would soon have reduced to chaff, if the Saviour himself had not interceded for him that his faith might not fail [Note: Luk 22:31-32.]. When expelled from the demoniac, he entered into a herd of swine, who all ran immediately down the mountain, and perished in the sea. And thus it would be with all of us, if God gave us over to his uncontrolled dominion; we should precipitate ourselves speedily into irrecoverable and endless ruin. In the hands of that great dragon, we should be no more than as a lamb in the jaws of a roaring lion.]
But though in all their extent they cannot be known by us, yet, as far as they can be known, we are anxious to mark,
II.
The importance of being thoroughly acquainted with them
It is of unspeakable importance to us all,
1.
Individually
[There is not an individual amongst us, at whose right hand he does not stand [Note: Jos 3:1-2.], and whom he is not seeking to destroy. As a roaring lion, he is going about continually for this very end, seeking to find some one off his guard, that he may prevail the more easily against him. He notices particularly the dispositions of our mind, and is constantly on the watch that he may ensnare us by means of our besetting sin. Does he see David inclining to pride and vain confidence? he puts it into his heart to give an order for the numbering of the people; well knowing that by means of that act God would be provoked to execute upon him and on his people some heavy judgment [Note: 1Ch 21:1.]. Did he see in Judas the love of money? by that he draws him to betray his Lord. Did he behold in Peter the fear of man? he instigates several to accuse him as a follower of Christ, and thereby causes him to deny his Lord with oaths and curses. Did he see Ananias and Sapphira affecting mans applause? he puts it into their heart to appear liberal at a cheap rate; and then, for the preservation of their character, to lie unto the Holy Ghost. Thus he will watch the motions of our hearts; and, by means of some evil propensity in us, drive us to the commission of some heinous sin. Nor is he inattentive even to the state and temperament of our bodies; since from that also he can derive much advantage against us. If he perceive that our bodies are enervated by heavy afflictions, or such disorders as induce both bodily and mental debility, he will be sure to assault the soul, in order to drive it to despondency. The whole system being weakened, he hopes that he shall the more easily prevail against us to destroy us. In a word, he knows the weak side of all, and will be sure to assault us there. Hence arises a particular necessity for watching against him with all possible care. Whatever there be, either in our minds or bodies, that seems to favour his temptations, it is only with our own concurrence that he can effect any thing: against our will he can do nothing. If we resist him, he is constrained to flee from us. But the difficulty is, to know when, and where, and how he will assault us. Could the bird certainly know that the fowler was laying a snare for him, he would take care not to run into the net; and could the fish be fully aware of the hook, he would never be induced to swallow the bait. Thus, if we knew beforehand what the devices were whereby Satan was studying to deceive us, we should stand on our guard against him. But it requires a very deep knowledge of his wiles, and a constant watchfulness over every motion of our hearts, to resist him with effect.]
2.
In our collective capacity
[Whole Churches are often grievously distracted by this powerful adversary. Where Christ is sowing wheat, he will be active in sowing tares. It was thus at Corinth: he had prevailed to a great extent, first in setting the people against all discipline, and then in urging them to carry their discipline beyond all reasonable bounds. The latter device would have been attended with incalculable evil, if it had not been exposed and counteracted by Paul: the offender himself might have been driven to despair, and constrained to go back for happiness to the ungodly world. The weak in the Church would have been greatly discouraged: and unbelievers would have been led to think of Christianity as the most odious system that had ever been professed in the world. In like manner, there are in every Church some circumstances which Satan would over-rule for the dishonour of God and the injury of immortal souls. Against these therefore, whatever they may be, both minister and people should be much upon their guard. In matters of doctrine, our subtle adversary may easily lead us astray; and in matters of discipline, he may easily succeed in stirring up contentions and divisions amongst us. If we neglect to purge out the old leaven, the whole lump will soon be leavened: and if with too indiscriminate a hand we attempt to pluck up the tares, we may root up also much of the wheat along with it. We are in danger on every side: and if we do not, with the utmost possible care, guard against his devices, he will, in some way or other, get advantage of us, to the weakening of our hands, and the great discouragement of our hearts.]
As an improvement of the subject, we will briefly shew how most effectually to counteract his devices
1.
Be ever on your guard against them
[You have to contend, not against flesh and blood only, but against principalities and powers: and therefore must be continually on your guard. This is the advice which Peter gives, and gives from bitter experience. He had been warned by his Lord to watch and pray, and especially because Satan was peculiarly anxious to destroy him. But he slept, yea slept repeatedly, though repeatedly awaked by his Lord: and the consequence was, that he fell into the snare of the devil. Hence he warns others to be sober and vigilant, because the devil as a roaring lion goeth about seeking whom he may devour. Moreover, it was in consequence of the Saviour praying for him that his faith might not fail, that he did not ultimately perish, like Judas, in deep despair. Hence he adds this further direction, whom resist, steadfast in the faith [Note: 1Pe 5:8.]. It is scarcely to be hoped, however vigilant you may be, that Satan shall never get any advantage over you; but you must not on that account despond, as if he were invincible: for your God has pledged himself that he will bruise Satan under your feet shortly. Rely therefore on his word; and in the strength of it go forth again and again to the combat; praying always, that God would either not lead you into temptation, or, if he do, that he would deliver you from the evil one. It is said of young men in Christ, that the word of God abideth in them, and they have overcome the wicked one. Let it abide in you also; and success is yours. The Lord Jesus Christ drew all his arrows from that quiver: It is written, was the reply with which he vanquished every temptation: and with that sword of the Spirit, the Word of God, you shall speedily and eternally prevail.]
2.
Look to the Lord Jesus Christ as your Protector and Deliverer
[He is stronger than the strong man armed: and, whilst he yet hanged upon the cross, he bruised the serpents head; yes, by death he overcame him that had the power of death, that is, the devil. On the cross he spoiled all the principalities and powers of hell, triumphing over them in it: and in his ascension he led captivity itself captive. Then was the god of this world vanquished: then was the prince of this world cast out. It is therefore only with a vanquished foe that we have to contend; for the prince of this world is judged. Go forth then strong in the Lord and in the power of his might. Our almighty Joshua calls you to come and put your feet on the necks of your vanquished enemies. Do it; and assure yourselves, that through him you shall be more than conquerors over all. For a little time this subtle adversary will yet continue his assaults. It was only for a season that he suspended his efforts even against the Lord Jesus Christ himself. Depend upon it, therefore, that you shall have some thorn in the flesh, some messenger of Satan, still to buffet you. But be strong and very courageous. Be strong in the grace that is in Christ Jesus. Gird on the whole armour provided for you in the Gospel; and quit yourselves like men. If you say, True, but I am weak; know that, when you are weak, then are you strong; and the strength of Christ shall be perfected in your weakness. The palm of victory, and the victors robe, are already provided for you: and, after a few more conflicts, your triumph shall be complete. Already may you behold Satan fallen from heaven, like lightning [Note: Luk 10:18.]. Hallelujah! hallelujah!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.
Ver. 11. Lest Satan ] That wily merchant, that greedy bloodsucker, that devoureth not widows’ houses, but most men’s souls, see 2Co 2:7 . .
For we are not ignorant ] He is but a titular Christian that hath not personal experience of Satan’s stratagems, , his set and composed machinations, his artificially moulded methods, his plots, darts, depths, whereby he outwitted our first parents, and fits us a penny’s worth still, as he sees reason.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] follows out the to prevent Satan getting any advantage over us (the Church generally: or better, us Apostles) , in robbing us of some of our people, viz. in causing the penitent offender to despair and fall away from the faith. Chrys. remarks: , . , , , , . p. 462. The word has yet another propriety: the offender was to be delivered over care must be taken lest we ., and his soul perish likewise .
] before . for emphasis: such devices, as coming from him , are special matters of observation and caution to every Christian minister; much more to him who had the care of all the churches. See 1Pe 5:8 .
The personality and agency of the Adversary can hardly be recognized in plainer terms than in both these passages.
Fuente: Henry Alford’s Greek Testament
2Co 2:11 . . . .: lest we, sc. , you and I together, be robbed by Satan; i.e. , lest we drive sinners to despair and so let Satan capture them from us. “The offender was to be delivered over (1Co 5:5 ) care must be taken lest we , and his soul perish likewise” (Alford). Observe that in St. Paul’s writings (except chap. 2Co 12:7 ; see reff.) takes the article, “the Satan,” the adversary; it has not yet come to be regularly used as a proper name (but cf. Mat 4:10 , Mar 3:23 ). . . .: for we are not ignorant of his devices . (see reff.) is generally (always in this Ep.) used in a bad sense, of the thoughts of man’s unregenerate heart. Here are the designs of the adversary of souls.
Fuente: The Expositors Greek Testament by Robertson
Satan, &c. Literally should be overreached (Greek. pleonekteo. Here, 2Co 7:2; 2Co 12:17, 2Co 12:18; 1Th 4:6)
by (Greek. hupo, as in 2Co 2:6) Satan.
ignorant. Gr. agnoeo. Compare 2Co 1:8. Figure of speech Tapeinosis. App-8.
devices = thoughts.
Greek. noema
Elsewhere 2Co 3:14; 2Co 4:4; 2Co 10:5; 2Co 11:3. Php 1:4, Php 1:7. See 2Co 11:3. Eph 6:11. Rev 2:24,
Fuente: Companion Bible Notes, Appendices and Graphics
11. ] follows out the -to prevent Satan getting any advantage over us (the Church generally: or better, us Apostles), in robbing us of some of our people,-viz. in causing the penitent offender to despair and fall away from the faith. Chrys. remarks: , . , , , , . p. 462. The word has yet another propriety: the offender was to be delivered over -care must be taken lest we ., and his soul perish likewise.
] before . for emphasis:-such devices, as coming from him, are special matters of observation and caution to every Christian minister; much more to him who had the care of all the churches. See 1Pe 5:8.
The personality and agency of the Adversary can hardly be recognized in plainer terms than in both these passages.
Fuente: The Greek Testament
2Co 2:11. , for not) True ecclesiastical prudence. Those who have the mind [referring to contained in ] of Christ are not ignorant of hostile devices and attempts. and are conjugates.
Fuente: Gnomon of the New Testament
2Co 2:11
2Co 2:11
that no advantage may be gained over us by Satan:-The advantage that Satan seeks is to get the sinning one entirely under his control. [That Satan is at the bottom of any policy fitted to defeat the work of the church in the struggle against sin is the principle involved in this very definite statement; and the nature of his agency warrants the special attention of all who are laboring for the purity and success of the church. The retention of the openly corrupt in the fellowship of the church, if this can be effected, serves Satans purpose by contaminating the rest and lowering its standard of purity; but when this fails, through the faithful watchfulness of the guardians of the church (Act 20:28-31), the hopelessness of all restoration to the fellowship even of the manifestly penitent will equally serve his purpose, as it will either harden the offender of drive him to despair, and thus indirectly weaken the influence of the church-a lesson to the servants of the Lord, to beware, both of laxity toward those who walk disorderly, and of the relentless severity towards those who, however deep their fall, give good evidence of genuine repentance.]
for we are not ignorant of his devices.-Paul, through the Spirit was aware of the devices of Satan to lead the discouraged to ruin.
Fuente: Old and New Testaments Restoration Commentary
2Co 11:3, 2Co 11:14, 1Ch 21:1, 1Ch 21:2, Job 1:11, Job 2:3, Job 2:5, Job 2:9, Zec 3:1-4, Luk 22:31, Joh 13:2, Act 1:25, 1Co 7:5, Eph 6:11, Eph 6:12, 2Ti 2:25, 1Pe 5:8, Rev 2:24, Rev 12:9-11, Rev 13:8
Reciprocal: Gen 3:4 – Ye Gen 45:5 – be not grieved 2Ki 6:33 – this evil is of the Lord Neh 6:5 – with an open letter Mar 4:15 – Satan Mar 5:12 – General Rom 8:39 – depth Eph 4:27 – General 1Th 3:5 – lest 2Ti 2:26 – out
Fuente: The Treasury of Scripture Knowledge
SATANS DEVICES
We are not ignorant of his devices.
2Co 2:11
The personality of Satan is a fact too well established in our own experience for any of us to doubt its reality. He is the enemy of our souls and he compasses their destruction. He works upon us in various ways; his devices are many. We are not ignorant of them, says St. Paul; yet in how many cases do they succeed only too well. Note these leading characteristics of Satans devices. They are
I. Subtle.The old device, Yea, hath God said? succeeded with our first parents and it succeeds to-day. It is when he appears as an angel of light that he is most to be feared.
II. Alluring.He tempted our Blessed Lord by showing Him all the kingdoms of the world and the glory of them. He comes to us in the same way, showing us short and easy roads to worldly success, but he conceals from us that spiritual death lies that way.
III. Suggestive.It is his work to suggest sinful thoughts to our minds, and the step from thought to action is so simple. The plea that it does not do to be too strict or too straight has been the ruin of thousands.
IV. But strong as he is, there is One stronger than he, even Christ, Who has conquered and lives to conquer. In Him is our refuge and strength. Upon the soul which abides in Him the devices of Satan can have no real power.
Illustration
Frequently evil thoughts are thrust in against our wills, evidently not arising from any connection of ideas in our own minds; and this, to those who are given to low and desponding frames of feeling, is a sore trial, believing as they do that such thoughts arise from themselves, and that they betoken a depraved and criminal intention within them. If Christians would believe and recognise more than they do the agency of the tempter within them, they would derive encouragement under such inward struggles from knowing that it is not themselves, but he against whom they are called on to maintain the good fight, from whom such thoughts arise.
Fuente: Church Pulpit Commentary
2Co 2:11. Verse 7 indicates that if the brethren did not give the penitent one sufficient proof of their love, he would be overcome with sorrow or despair, and might be driven farther out into the world again. Of course that would be an advantage to Satan to have a soul lost to the church and gained for his realm. Devices means purposes and plans, and Satan always plans on using every occasion to injure the truth.
Fuente: Combined Bible Commentary
2Co 2:11. that no advantage may be gained over us by Satan; for we are not ignorant of his devices. The personality and agency of Satan (as Alford well remarks) could hardly be expressed more strongly. To overreach the victorious servants of Christ in destroying the works of the devil, he is incessantly devising; and the argument is: If he cannot prevent the expulsion from all Christian society of one by whose continuance in its fellowship he had hoped to succeed in corrupting it, he will try to persuade you that the case is too bad for pardon and restoration, and thus, driving the man to desperation or recklessness, accomplish his purpose in another way; for his subtleties and wiles we know right well from our own experience (see 1Th 2:18; 2Co 12:7; and, on the whole subject, Eph 6:12, and 1Pe 5:8).
Note.That Satan is at the bottom of any policy fitted to defeat the soldiers of Christ in the struggle between light and darkness, good and evil, is the principle involved in this very definite statement; and the nature of his agency here referred to deserves the special attention of those who are called to exercise the discipline of the Church. Preservation of the openly corrupt in the fellowship of the Church, if this can be effected, serves his purpose by contaminating the rest and lowering the standard of church purity; but when this fails, through the stern fidelity of the guardians of its sanctity, the hopelessness of all restoration to the fellowship of the Church and to Christian society even of the manifestly penitent will equally serve his purpose, as it will either harden the offender or drive him to despair, and thus indirectly weaken the Churchs influence,a lesson this to churches, congregations, and the friends of Christ in general, to beware, both of laxity towards those who bear His name but openly disgrace it, and of relentless severity towards those who, however deep their fall, give good evidence of genuine repentance.
Fuente: A Popular Commentary on the New Testament
that no advantage may be gained over us by Satan: for we are not ignorant of his devices. [There is a close correlation between verse 10 and 1Co 5:3 . There Paul identified himself with the church, and, though absent, anticipated its action and acted with it. Here he ratifies beforehand the action which he bids it take. There he acted in the name of the Lord and here he does it in the presence of Christ. He forgives the sinner for the sake of the church, that he may not be lost to the church. When a church, through carelessness in exercising mercy and forgiveness, loses a member, it is permitting Satan to overreach it. Paul was too well versed in Satan’s methods to be thus outwitted by that adversary.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 11
Get an advantage; by retaining in his kingdom one, who, being penitent, ought now to be restored to the kingdom of Christ. (Compare 1 Corinthians 5:5.)
Fuente: Abbott’s Illustrated New Testament
2:11 Lest Satan should get an advantage of us: for we are not ignorant of his {i} devices.
(i) Of his mischievous counsel and devilish will.