3. And I wrote this same unto you<\/em> ] Either (1) the announcement in 1Co 16:7<\/span> of the Apostle’s change of purpose, or (2) the rebukes in the former Epistle that grieved them, especially the passage in ch. 5 of that Epistle which (cf. also 2Co 2:2<\/em><\/span> ; 2Co 2:5-8<\/em><\/span><\/em> of this chapter) refers to a single person<\/em>. The former agrees best with the context. In 2Pe 1:5<\/span>, however, (3) the words here translated ‘this same’ are translated ‘beside this.’<\/p>\n I should have sorrow from them of whom I ought to rejoice<\/em> ] St Paul hoped by his letter to produce such an effect that those who were blamed in it would abandon their sin. He ought<\/em> to rejoice in such persons, for his rejoicing is to see them ‘walk worthy of the vocation wherewith they were called’ (Eph 4:1<\/span>; cf. 1Th 3:8<\/span>); and this, by virtue of their union with Christ, they might do if they would. Had he come, instead of writing, they must have caused him sorrow and not joy by the inconsistency of their Christian walk. Cf. ch. 2Co 12:21<\/span>.<\/p>\n having confidence in you all, that my joy is the joy of you all<\/em> ] Cf. ch. 2Co 7:16<\/span>. The Apostle still keeps in view that on which he had lately insisted, the identity of his feelings, hopes, aspirations with those of the Corinthians in virtue of their common life in Christ (see note on 1Co 1:9<\/span>). His joy and theirs is to see the members of the Corinthian community entirely led by the Spirit of Christ (Rom 8:14<\/span>) and producing the fruit of the Spirit (Gal 5:22<\/span>) in all their actions. See Joh 15:11<\/span>.<\/p>\n And I wrote this same unto you – <\/B>The words this same ( <\/SPAN><\/span> (touto auto) refer to what he had written to them in the former Epistle, particularly to what he had written in regard to the incestuous person, requiring them to excommunicate him. Probably the expression also includes the commands in his former Epistle to reform their conduct in general, and to put away the abuses and evil practices which prevailed in the church there.<\/P> Lest when I came … – <\/B>Lest I should be obliged if I came personally to exercise the severity of discipline, and thus to diffuse sorrow throughout the entire church.<\/P> I should have sorrow from them of whom I ought to rejoice – <\/B>Lest I should have grief in the church. Lest the conduct of the church, and the abuses which prevail in it should give me sorrow. I should be grieved with the existence of these evils; and I should be obliged to resort to measures which would be painful to me, and to the whole church. Paul sought to avoid this by persuading them before he came to exercise the discipline themselves, and to put away the evil practices which prevailed among them.<\/P> Having confidence in you all – <\/B>Having confidence that this is your general character, that whatever adds to my joy, or promotes my happiness, would give joy to you all. Paul had enemies in Corinth; he knew that there were some there whose minds were alienated from him, and who were endeavoring to do him injury. Yet he did not doubt that it was the general character of the church that they wished him well, and would desire to make him happy; that what would tend to promote his happiness would also promote theirs; and therefore, that they would be willing to do anything that would make his visit agreeable to him when he came among them. He was, therefore, persuaded that if he wrote them an affectionate letter, they would listen to his injunctions, that thus all that was painful might be avoided when he came among them.<\/P><\/p>\n Verse 3<\/span>. And I wrote this same unto you<\/B><\/I>] This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod<\/I>, and have inflicted punishment on the transgressors. 1Co 5:1-13<\/span>.<\/P> <\/P> My joy is<\/B><\/I> the joy <\/B>of you all.<\/B><\/I>] I know that ye wish my comfort as much as I wish yours.<\/P><\/p>\n This hath been the cause of my writing this Second Epistle to you, before I myself came in person, that you might have a time more fully and perfectly to reform such things as are amiss amongst you, and I have formerly given you notice of; lest when I come, instead of rejoicing in you, as I ought to do, or having any just occasion so to do, I might meet with what would give me nothing but trouble and sadness; which would not only be grievous to me, but would be contrary to your duty, for <\/P> I ought to rejoice<\/B> in you, and you ought so to behave yourselves, that I may have cause to rejoice in you. And I have confidence in the most of you, or in all you who are sincere, that you would all be glad to see me glad and cheerful, rejoicing in my society with you. <\/P> <\/p>\n 3. I wrote this same untoyou<\/B>namely, that I would not come to you then<\/I> (2Co2:1<\/span>), as, if I were to come then, it would have to be “inheaviness” (causing sorrow<\/I> both to him and them, owing totheir impenitent state). He refers to the first Epistle (compare 1Co16:7<\/span>; compare 1Co 4:19<\/span>;1Co 4:21<\/span>; 1Co 5:2-7<\/span>;1Co 5:13<\/span>). <\/P> sorrow from them of whom Iought to rejoice<\/B>that is, sorrow<\/I> from their impenitence,when he ought, on the contrary, to have joy<\/I> from theirpenitent obedience. The latter happy effect was produced by his firstEpistle, whereas the former would have been the result, had he then<\/I>visited them as he had originally proposed. <\/P> having confidence . . . thatmy joy is the joy of you all<\/B>trusting that you, too, would feelthat there was sufficient reason for the postponement, if itinterfered with our mutual joy [ALFORD].The communion of saints, he feels confident in them “ALL”(his charity overlooking, for the moment the small section of hisdetractors at Corinth, 1Co 13:7<\/span>),will make his joy<\/I> (2Co 2:2<\/span>)their joy.<\/I><\/P><\/p>\n And I wrote this same unto you<\/strong>,…. Not what he had written in the preceding verse, or in 2Co 1:23<\/span>, where he says, that his not coming to them as yet was to spare them; but what he had written to them in his former epistle, concerning the excommunication of the incestuous man, which had so much grieved both him and them; and this the apostle chose rather to order by writing, than in person; hoping to hear of their repentance and amendment, before he came among them:<\/p>\n lest<\/strong>, says he,<\/p>\n when I came<\/strong>, or should come,<\/p>\n I should have sorrow from them of whom I ought to rejoice<\/strong>; some copies and the Complutensian edition read, “sorrow upon sorrow”; and so does the Vulgate Latin version, which seems to be transcribed from Php 2:27<\/span>, that is, he took this method of sending a reproving letter, in order to bring them to a sense and acknowledgment of sin; lest should he come in person, some would have been a grief and trouble to him, having fallen into sin not repented of; who ought to have been matter of rejoicing to him, as being the seals of his apostleship, and his work in the Lord: and this step he was the more encouraged to take, through the confidence he had of them,<\/p>\n having confidence in you all<\/strong>; being fully persuaded of their affection for him, and opinion of him:<\/p>\n that my joy is the joy of you all<\/strong>; that their joy and grief were mutual and common; that what he rejoiced in, they did likewise; and what was displeasing to him was displeasing to them; and therefore upon the first hint given, he took care to remove the occasion of such displeasure, that their mutual comfort might take place; assuring them, and of which they might be assured, that it was no joy to him to grieve them; he could have none when theirs was gone; his ultimate view in writing to them in the manner he had, was not to grieve, but to bring them to repentance and reformation, which issued in the mutual joy of him and them.<\/p>\n I wrote this very thing <\/B> ( <\/SPAN><\/span>). Is this (and <\/SPAN><\/span> in verses 2Cor 2:4<\/span>; 2Cor 2:9<\/span>; 2Cor 2:12<\/span>) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in 2Cor 8:18<\/span>; 2Cor 9:3<\/span> (Robertson, Grammar<\/I>, p. 854f.). If not epistolary aorist as seems improbable from the context and from 7:8-12<\/span>, to what Epistle does he refer? To 1Co 5<\/span> or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in verses 2Cor 2:3<\/span>; 2Cor 2:4<\/span>; 2Cor 7:8-12<\/span> can hardly apply to I Corinthians.<\/P> Should have sorrow <\/B> ( <\/SPAN><\/span>). Second aorist (ingressive) active subjunctive of <\/SPAN><\/span>, should get sorrow, after <\/SPAN><\/span> negative final particles.<\/P> From them of whom <\/B> (‘ <\/SPAN><\/span>). Antecedent omitted, ‘ <\/SPAN><\/span> (from those from whom).<\/P> I ought <\/B> ( <\/SPAN><\/span>). Imperfect for unrealized present obligation as often and like English.<\/P> Having confidence <\/B> (<\/SPAN><\/span>). Second perfect active participle of <\/SPAN><\/span> (1:9<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “And I wrote this same unto you,”<\/strong> (kai egrapsa touto auto) “and I wrote this very thing”, (to you all,) 1Co 5:9<\/span>; 1Co 16:5<\/span>.<\/p>\n 2) “Lest, when I came, I should have sorrow,”<\/strong> (hina me elthon lupen scho) “In order that I might not have grief when I come” or “for this reason,” that he might not have grieving shame for their moral fall.<\/p>\n 3) “From them of whom I ought to rejoice,”<\/strong> (aph hon edei me chairein) “From those (about) whom it becomes me to rejoice;” Paul had no selfish wish to escape shame or pain for wrong done by Corinthian brethren, but he yearned to find them rather ready to hear the gospel than disciplinary reproof.<\/p>\n 4) “Having confidence in you all,”<\/strong> (pepoithos epi pantas humas) “Having confidence in you all,” or holding faith in them, that they would correct the evil by confession and turning from sin before he arrived, 1Co 6:19-20<\/span>; Jas 5:16<\/span>.<\/p>\n 5) “That my joy is the joy of you all,”<\/strong> (hoti he eme chara panton humon estin) “That my joy is or (exists as) your joy,” in the Lord. In spite of the factions in the Corinth church, Paul thought of them as his friends, 1Co 3:14<\/span>; 1Co 4:14<\/span>; 1Co 13:13<\/span>.<\/p>\n 3. I had written to you. As he had said a little before, that he delayed coming to them, in order that he might not come a second time in sorrow and with severity, (2Co 2:1<\/span>,) so now also he lets them know, that he came the first time in sadness by an Epistle, that they might not have occasion to feel this severity when he was present with them. Hence they have no ground to complain of that former sadness, in which he was desirous to consult their welfare. He goes even a step farther, by stating that, when writing, he did not wish to occasion them grief, or to give any expression of displeasure, but, on the contrary, to give proof of his attachment and affection towards them. In this way, if there was any degree of keenness in the Epistle, he does not merely soften it, but even shows amiableness and suavity. When, however, he confesses afterwards, what he here denies, he appears to contradict himself. I answer, that there is no inconsistency, for he does not come afterwards to confess, that it was his ultimate object to grieve the Corinthians, but that this was the means, by which he endeavored to conduct them to true joy. Previously, however, to his stating this, he speaks here simply as to his design. He passes over in silence, or delays mentioning for a little the means, which were not so agreeable. <\/p>\n Having confidence This confidence he exercises towards the Corinthians, that they may thus in their turn be persuaded of his friendly disposition. For he that hates, is envious; but where joy is felt in common, there must in that case be perfect love. (315) If, however, the Corinthians are not in accordance with Paul’s opinion and judgment as to them, they shamefully disappoint him. <\/p>\n (315) “ Il faut bien dire que l’amitie y est entiere;” — “We cannot but say that there is entire friendship.” <\/p>\n (3) And I wrote this same unto you.<\/strong>Here, again, we have to read between the lines. The pronoun, which does not refer to anything that has been actually said, shows with what definiteness certain passages in his first letter were stamped upon his memory. The question might be asked, Why had he written so sharply? And he makes answer to himself that the result had been what he had intended: that his motive in so writing as to give pain had been to avoid giving and receiving pain when he came in person. He wanted his visit to be one of unmixed joy for himself, and if so, it could not fail, looking to their mutual sympathy, to give his disciples joy also.<\/p>\n 3<\/strong>. <\/strong> Wrote this same<\/strong> This very series of rebukes and corrections, in my first epistle. He preferred to do it entire by letter, that the sorrow <\/strong> might be over and past when he came <\/strong> to make his visits; having confidence <\/strong> in them all<\/strong>, that the joy <\/strong> of the union of their apostle with a purified Church would be the joy <\/strong> of all<\/strong>.<\/p>\n 2Co 2:3<\/span><\/em><\/strong>. <\/strong>I wrote this same unto you,<\/em><\/strong><\/strong> That I wrote <\/em>relates to the first epistle to the Corinthians is evident, because it is so used in the next and the ninth verse; and what he wrote in that epistle, which he calls , this very thing, <\/em>was, most probably, concerning the punishment of the fornicator; as appears by what follows to 2Co 2:11<\/span> especially if it be compared with 1 Corinthians 4<\/span> and 1Co 5:8<\/span>. For there he writes to them to punish that person; and if St. Paul had come himself before it was done, he must have come with a rod, <\/em>as he calls it, and have himself chastised them: but now, knowing that the Corinthians had punished him, in compliance with his letter, and having had this trial of their obedience, and the offender being become a genuine penitent, he is so far from continuing the severity, that he writes to them to forgive him, and to take him again into their affection. <\/p>\n 2Co 2:3<\/span> appends what Paul had done in consequence of the state of things mentioned in 2Co 2:1<\/span> f.: And I have written<\/em> (not reserved till I could communicate orally) this very thing, i.e.<\/em> exactly what<\/em> I have written, in order not, when I shall have come, to have affliction<\/em> , et.<\/p>\n ] placed first with emphasis, corresponds to the following , and does not at all refer to the present<\/em> Epistle (Chrysostom and his followers, Grotius, and others, including Olshausen), against which opinion 2Co 2:4<\/span> ; 2Co 2:9<\/span> are decisive, but to out first<\/em> Epistle, the contents of which in reference to this point are rendered present by ; as indeed is used often of what is well known, which is pointed to as if it were lying before one (Khner, II. p. 325). That Paul is thinking of the passages of censure<\/em> and rebuke<\/em> in the first Epistle (especially of chap. 5 [139] ), results from the context, and suffices for its explanation, so that the reference to a lost<\/em> letter sent along with Titus<\/em> (Bleek, Neander, Ewald, Klpper; see Introd. 1) is not required. With Theodoret, Erasmus, Morus, Flatt, Rckert, Hofmann, [140] to take as in 2Pe 1:5<\/span> , for this very reason<\/em> , cannot in itself be objected to (Bernhardy, p. 130; Khner, 549, A. 2; Ast, ad Plat. Leg<\/em> . p. 214; and see on Gal 2:10<\/span> and on Phi 1:6<\/span> ); but here, where Paul has just written in 2Co 2:1<\/span> as the accusative of the object, and afterwards in 2Co 2:9<\/span> expresses the sense for this reason<\/em> by , there is no ground for it in the contex.<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> ] Since his arrival was at that time still impending, and Paul consequently denotes by <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> a purpose still continuing in the present, the subjunctive <\/em><\/strong> (or <\/em><\/strong> , as Lachmann, Rckert, and Tischendorf read, following A B *, Chrysostom, Theophylact, Oecumenius) after the preterite <\/em><\/strong> is quite accurate (Matthiae, p. 1180); and Rckert is wrong when he takes <\/em><\/strong> hypothetically ( if I had come<\/em> ), and refers to the past. In that case, Paul could not but<\/em> have used the optative<\/em> .<\/p>\n ] , . See Bornem. Schol. in Luc<\/em> . p. 2.<\/p>\n <\/em><\/strong> , on the part of<\/em> . does not elsewhere occur with , but is similarly joined with , Xen. Hier<\/em> . iv. 6; Jdt 12:20 .<\/p>\n <\/em><\/strong> ] The imperfect indicates what properly (in the nature of the relation) ought<\/em> to be, but what, in the case contemplated of the , is not<\/em> . See Matthiae, p. 1138 f.<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> ] subjective reason assigned for the specified purpose of the <\/em><\/strong> : since I cherish the confidence towards you all<\/em> , etc. Paul therefore says that, in order that he might find no affliction when present among them, he has communicated the matter by letter, because he is convinced that they would find their own joy in his joy (which, in the present instance, could not but be produced by the doing away of the existing evils according to the instructions of his letter).<\/p>\n ] of the direction of the confidence towards<\/em> the readers. Comp. 2Th 3:4<\/span> ; Mat 27:43<\/span> ; Psa 124:1<\/span> . In classical authors usually with the dative, as 2Co 1:9<\/span> .<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n