9. and wanted<\/em> ] Rather, was in want<\/strong>. The same word is used in 2Co 11:5<\/em><\/span>. See note on 1Co 1:6<\/span>.<\/p>\n I was chargeable to no man<\/em> ] Greuous<\/em>, Tyndale. Our translation is Cranmer’s (though Wiclif’s is almost identical, ‘ chargeous<\/em> ’). The Geneva version is nearer to the original, I was not slothful to the hinderance of any man<\/em>. The original word is remarkable. It signifies originally to benumb thoroughly<\/em>, and our word narcotic<\/em> comes from this root, as also narcissus<\/em> from the narcotic qualities of the plant. The torpedo, from its benumbing properties, had in Greek the name of , from whence some have translated it, ‘I attached myself to no man like the torpedo attaches itself.’ But as it is doubtful whether the fish gave the name to the sensation or the sensation to the fish, it will be sufficient to render by I disabled<\/em>, or paralysed<\/em>, no man, by throwing my maintenance on him.<\/p>\n from Macedonia<\/em> ] See note on last verse. “The principal fact set forth in this passage, the arrival at Corinth of brethren from Macedonia during St Paul’s residence in that city, is explicitly recorded, Act 18:1<\/span>; Act 18:5<\/span>.” Paley. See also Php 4:15<\/span>.<\/p>\n and so will I keep myself<\/em> ] Cf. 1Co 9:18<\/span>.<\/p>\n And when I was present with you – <\/B>When I was laboring in order to build up the church in Corinth.<\/P> I was chargeable to no man – <\/B>I was burdensome to no one; or more liter ally, I did not lie as a dead weight upon you. The word used here, which occurs nowhere else in the New Testament (<\/SPAN><\/span> katenarkesa), means, literally, to become torpid against, that is, to the detriment of anyone; and hence, to be burdensome. According to Jerome, its use here is a Cilicism of Paul. The idea is that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands Act 18:3<\/span>, and by the aid which he received from abroad, he was supported without deriving aid from the people of Corinth.<\/P> And in all things … – <\/B>In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other peoples expense when he was doing nothing. He did not, as a general thing, mean to receive anything for which he had not rendered a fair equivalent; a just principle for ministers and for all other people; see 2Co 12:13<\/span>.<\/P><\/p>\n Verse 9<\/span>. And when I was present with you<\/B><\/I>] The particle which we translate and<\/I>, should be rendered for<\/I> in this place: For<\/I> when I was with you, and was in want, I was chargeable to no man<\/I>. I preferred to be, for a time, even without the necessaries<\/I> of life, rather than be a burden to you. To whom<\/I> was this a reproach, to me<\/I> or to you<\/I>?<\/P> <\/P> The brethren which came from Macedonia<\/B><\/I>] He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia<\/I>; of which he says, that in the beginning of the<\/I> Gospel no Church communicated with me, as concerning giving and<\/I> receiving, but you only; for even at Thessalonica ye sent once and<\/I> again to my necessity<\/I>, Phi 4:15-16<\/span>. See the Introduction<\/I>, sec. vi.<\/P> <\/p>\n The word which we translate chargeable, <\/B>signifies to benumb; I benumbed no man: or, (as others), I was not myself more benumbed in any thing. If we take it in the first mentioned sense, it lets us see a reason why Paul refused to take wages of the church of Corinth, test he should cool and benumb them as to the receiving of the gospel, when they saw it would prove chargeable to them. If in the latter sense, the apostle seems to reflect upon such whom wages only edged to their work, who preached merely for gain and filthy lucre. To distinguish himself from such hirelings, he tells them, that when he was with them, and laboured amongst them in preaching the gospel, he put them to no charge; yet he was not slothful in his work, but as laborious as those who did take wages. As to himself, he had want enough whilst he was amongst them; but the providence of God ordered him a supply from the churches of Macedonia, and by that means he kept himself from being burdensome to them; and, he tells them, so he was resolved that he would still be. <\/P> <\/p>\n 9. wanted<\/B>“was in want.”<\/P> chargeable<\/B>Greek,<\/I>“burdensome,” literally, “to torpify,” and so tooppress.<\/I> JEROMEsays it is a Cilician word (2Co 12:14<\/span>;2Co 12:16<\/span>). <\/P> the brethren whichcame<\/B>rather, as Greek,<\/I> “the brethren when theycame.<\/I>” Perhaps Timotheus and Silas (Act 8:1<\/span>;Act 8:5<\/span>). Compare Phi 4:15<\/span>;Phi 4:16<\/span>, which refers todonations received from the Philippians (who were in Macedonia) attwo distinct periods (“once and again”), one atThessalonica, the other after his departure from Macedonia, that is,when he came into Achaia to Corinth (from the church in which city hewould receive no help); and this “in the beginning of theGospel,” that is, at its first preaching in these parts. Thusall three, the two Epistles and history, mutually, and no doubtundesignedly, coincide; a sure test of genuineness. <\/P> supplied<\/B>Greek,<\/I>“supplied in addition,” namely, in addition to their formercontributions; or as BENGEL,in addition to the supply obtained by my own manual labor.<\/P><\/p>\n And when I was present with you, and wanted<\/strong>,…. Whilst he was among them, preaching the Gospel to them, he wanted the common necessaries of life: and yet, says he,<\/p>\n I was chargeable to no man<\/strong>, or “benumbed no man”; a metaphor, as some think, taken from the torpedo, or cramp fish; which is of such a cold and benumbing nature, as that, when even at the hook, it will strike the fisherman with its cold, and so benumb him as to take away his feeling, and the use of his limbs: now the apostle’s meaning is, that he did not chill and benumb any man’s charity, by asking relief from him, for he importuned no man on this account; nor was he benumbed himself, to the detriment of any man; for though he was reduced to great straits, he was not slothful and sluggish in preaching the Gospel, but pursued it with as much diligence and industry as if he had been supported by it in the most handsome manner; nor did he act the part of an idle drone, sit still and starve, but laboured with his own hands, to the relief of himself and others; and whereas it could not be thought he should be able to provide this way thoroughly, both for himself and these that were with him, it was made up by other hands:<\/p>\n for that which was lacking to me<\/strong>; which he could not make up by his own hand labour and industry:<\/p>\n the brethren which came from Macedonia supplied<\/strong>; meaning either Silas and Timotheus, who came to him from Macedonia, whilst he was at Corinth, working at his trade with Aquila and Priscilla, Ac 18:5<\/span> who might bring him a supply out of these parts; or else some that belonged to the churches of Macedonia, particularly the Philippians, who frequently communicated to him, and sent him presents by some or other of the brethren, as by Epaphroditus, Php 4:15<\/span>.<\/p>\n And in all things<\/strong>, adds he,<\/p>\n I have kept myself from being burdensome unto you<\/strong>; he worked hard, lived sparingly, and received from others; that as in respect to his maintenance, so in everything else he might live without being a dead weight upon them, or any ways troublesome to them: not that a minister’s maintenance is, or ought to be reckoned a burden upon a people; it is but a due debt, and what is their just right; but because it is accounted so by carnal men, and such as are disaffected to the Gospel, and the ministry of it, therefore the apostle uses such language:<\/p>\n and so will I keep myself<\/strong>; time is, for the future; he having taken up a resolution in himself not to be chargeable and troublesome to them, but to provide for himself some other way. This he adds, lest they should think that he had said what lie did to stir them up to a discharge of their duty, in contributing towards his support for time to come.<\/p>\n I was not a burden to any man <\/B> ( <\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>. Jerome calls this word one of Paul’s cilicisms<\/I> which he brought from Cilicia. But the word occurs in Hippocrates for growing quite stiff and may be a medical term in popular use. <\/SPAN><\/span> means to become numb, torpid, and so a burden. It is only here and 12:13f<\/span>. Paul “did not benumb the Corinthians by his demand for pecuniary aid” (Vincent).<\/P> From being burdensome <\/B> (<\/SPAN><\/span>). Old adjective, free from weight or light (<\/SPAN><\/span> privative and <\/SPAN><\/span>, weight) . See on 1Th 2:9<\/span> for same idea. Paul kept himself independent. <\/P> <\/p>\n I was chargeable [] <\/SPAN><\/span>. Only in this epistle. From narkh numbnees, deadness; also a torpedo or gymnotus, which benumbs whatever touches it. Compare Homer : “His hand grew stiff at the wrist” (” Iliad, “8, 328). Meno says to Socrates :” You seem to me both in your appearance and in your power over others, to be very like the flat torpedo – fish [] <\/SPAN><\/span>, who torpifies [ <\/SPAN><\/span>] those who come near him with the touch, as you have now torpified [<\/SPAN><\/span>] me, I think “(Plato,” Meno, ” 80). The compound verb used here occurs in Hippocrates in the sense of growing quite stiff. The simple verb occurs in the Sept., Gen 32:25<\/span>, 32<\/span>, of Jacob ‘s thigh, which was put out of joint and shrank. Compare Job 33:19<\/span>. According to the etymology of the word, Paul would say that he did not benumb the Corinthians by his demand for pecuniary aid. Rev., rather mildly, I was not a burden.<\/P> <\/p>\n 1) “And when I was present with you,”<\/strong> (kai paron pros humas) “And being present with you all,” 1Th 2:6<\/span>; 1Th 2:9-10<\/span>.<\/p>\n 2) “And wanted, I was chargeable to no man,”<\/strong> (kai husleretheis ou katenarkesa houthenos) “and lacking, I was an encumbrance to no one,” when in want I was not a financial burden to anyone of your number,” 2Co 9:11-12<\/span>.<\/p>\n 3) “For that which was lacking to me,”<\/strong> (to gar hesterema mou) “For what was lacking to me,” what I needed, Act 20:33<\/span>; 2Co 12:13<\/span>; 1Th 2:9<\/span>; 2Th 3:8-9<\/span>.<\/p>\n 4) “The brethren which came from Macedonia supplied,”<\/strong> (prosaneplerosan hoi adelphoi elthontes apo Makedonias) “The brethren which came from Macedonia made (it) up,” likely these brethren were Silas and Timothy, Act 18:5<\/span>; Php_4:10; Php_4:15-16. Though they of Macedonia were poor, 2Co 8:1-3<\/span>.<\/p>\n 5) “And in all things I have kept myself from being burdensome unto<\/strong> you,”<\/strong> (kai en panti abare emauton humin) “and in every way I have kept myself from being burdensome to you,” 2Co 12:14<\/span>; 2Co 12:16<\/span>.<\/p>\n 6) “And so I will keep myself,”<\/strong> (eteresa kai teresa) “I have kept and I will keep,” myself unburdensome to you all, 1Co 9:15<\/span>; 1Co 9:18<\/span>.<\/p>\n Observe, however, that he says that he had been in want, for he would never have been a burden to them, had he not been constrained by necessity. He, nevertheless, in the mean time, labored with his hands, as we have seen before, (1Co 4:12<\/span>,) but, as the labor of his hands was not sufficient for sustaining life, something additional was contributed by the Macedonians. Accordingly he does not say, that his living had been furnished to him by the Macedonians, (826) but merely that they had supplied what was wanting. We have spoken elsewhere of the Apostle’s holy prudence and diligence in providing against dangers. Here we must take notice of the pious zeal of the Macedonians, who did not hesitate to contribute of their substance for his pay, that the gospel might be proclaimed to others, and those, too, that were wealthier than themselves. Ah! how few Macedonians are there in the present day, and on the other hand how many Corinthians you may find everywhere! <\/p>\n (826) “ Il ne dit pas que les Macedoniens luy eussent donne tout ce qui luy estoit necessaire;” — “He does not say that the Macedonians had given him every thing that was necessary.” <\/p>\n (9) I was chargeable to no man.<\/strong>There is no doubt that this gives substantially the meaning of the Greek word, but the word is a very peculiar one, and has a history which, as throwing light on the sources of St. Pauls phraseology, and his character as shown in his use of it, is not without interest. The verb (katanarka<\/em>) is not found elsewhere in the New Testament, nor in the LXX. versions of the Old, nor, indeed, in any known Greek author, except Hippocrates. Jerome describes it as belonging to the patois<\/em> of Cilicia, which, if true, would be interesting; but he gives no proof of it (Ep. ad Aglaia<\/em>),<\/em> and the statement must be treated as unproven. The history which we are about to trace, tends, however, to confirm it as a probable conjecture. The root of the verb is found in the noun nark,<\/em> which is used (1) for numbness, or torpor (a sense found in our narcotic), and (2) as the name of a fish of the torpedo genus, causing numbness by its contact with the human body (Aristotle, Anim. Hist. vi.<\/em> 10). The verb derived from the noun is accordingly used by Hippocrates and Galen in the sense of being benumbed, or causing numbness. (See Foesius, Lexic. Hippocrat. s.v, <\/em>.<\/em>) As used here, it takes its place as a bold figurative expression. To benumb any one, was to exhaust him, to drain him of his vitality by pressing on him, and, as it were, living upon him. St. Paul accordingly means, in using the word, to say, I didnt drain you of your resourcesdid not live upon you. An analogous similitude is found in Shakespeares lines:<\/p>\n That now he was<\/p>\n The ivy which had hid my princely trunk, Tempest, i.<\/em> 2.<\/p>\n Our modern phrase which speaks of one man as sponging on another implies a like metaphor. In the word parasitic as applied to plants and animals, we have an inverted transfer of the same idea from the incidents of mans social life to that of lower organisms. As a word belonging, through Hippocrates, to the recognised terminology of physicians, it takes its place in the vocabulary which St. Paul may be supposed to have derived from St. Luke (see Introduction<\/em> to St. Lukes Gospel, V<\/em>ol. I., p. 239), and which the fame of Tarsus as a medical school may also have made more or less familiar, as Jerome states, in the conversational idioms of Cilicia.<\/p>\n The brethren which came from Macedonia supplied.<\/strong>Not which came, but when they came.<\/em> The Acts of the Apostles present no record of any such supply, but Php. 4:15<\/span> presents an interesting and confirmatory coincidence. The Philippians had sent supplies to him twice at Thessalonica, and it was a natural sequel to this that they should send to him also at Corinth. The Apostle may well have accepted what they thus sent, and yet have thought his acceptance perfectly compatible with his boast that he was not preaching at Corinth for the sake of gain (1Co. 9:16-18<\/span>). He was not to be robbed of whatever credit attached to his working for his own livelihood at Corinth and elsewhere, by any sneers which had that acceptance for their starting-point.<\/p>\n And so will I keep myself.<\/strong>It adds to the interest of this declaration to remember that St. Paul had acted on this principle both at Ephesus, which he had just left (Act. 20:34<\/span>), and in the Macedonian churches which he was now visiting (2Th. 3:8<\/span>). The future tense obviously points to his resolution to continue to act on the same lines during his promised visit to Corinth.<\/p>\n 9<\/strong>. <\/strong> Wanted<\/strong> Was in need of funds. <\/p>\n From Macedonia<\/strong> Silas and Timothy, who, coming from Macedonia, found Paul lonely, dispirited, and working at his trade, brought him glad news, needed funds, and brotherly re-enforcement in preaching the gospel. <\/p>\n Burdensome<\/strong> A figurative word borrowed from the torpedo, which by its touch torpifies. <\/em> St. Paul did not by pecuniary pressure torpify or burden the Corinthians. The harsh figure, perhaps, was borrowed from the sarcasms of his detractors. <\/p>\n So will I<\/strong> The principle required it, and his will <\/strong> was firm.<\/p>\n ‘And when I was present with you and was in want, I was not a burden on any man, for the brethren, when they came from Macedonia, supplied the measure of my want, and in everything I kept myself from being burdensome to you, and so will I keep myself.’<\/p>\n In fact the truth was that when times of need did arise while he was with them he had still refused to be a burden to them. Rather his need was met by visitors from Macedonia who came bringing gifts. So there was no way in which he had been a burden to them. And he intends to keep it that way. He will not allow himself to be accused of preaching for reward, of preaching for any other reason than to bring the truth of Christ. This suggests that Corinth was full of preachers of all kinds, and of many religions and philosophies, whose main concern was to be paid for what they did. He did not want to appear to be like them.<\/p>\n The probability must be that he has taken up this position both in order to make clear that all he was concerned about was conveying the truth, and because he wanted his behaviour to act as a lesson to the Corinthians in view of their attitude towards money. He was demonstrating that money was not the most important thing in life, and that he for one was no lover of money, and he would continue to think in that way. Or alternately it may have been so as to make clear to them that he was not just a paid orator. He did not want to be just another Corinthian nine day wonder. But it proved the important difference between him and such as his opponents.<\/p>\n 2Co 11:9<\/span><\/em><\/strong>. <\/strong>I was chargeable to no man:<\/em><\/strong><\/strong> Beza would render it, I was not idle at another man’s expence. <\/em>The word , (whence the original ,) implies a benumbed inactive state, <\/em>to which no man seems to have been less obnoxious than St. Paul. <\/p>\n 2Co 11:9<\/span> . down to is not, with Griesbach, Lachmann, and others, to be made parenthetical, [326] since <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> is structurally and logically (as consequence) connected with it: for what was wanting to me the brethren<\/em> (known to you) supplied, after they had come from Macedonia, and<\/em> , et.<\/p>\n ] addendo suppleverunt<\/em> (comp. 2Co 9:12<\/span> ). But we are not, with Grotius (who in 2Co 11:8<\/span> and here thinks of the means for supporting the poor) and Bengel, to seek the reference of in the addition to the earnings of his labour<\/em> , for of this the whole context contains nothing; but the brethren added the support brought by them to the apostle’s still very small provision, and so supplemented his . This<\/em> aid is later than that mentioned in Phi 4:15<\/span> (see in loc.<\/em> ). the names<\/em> of the brethren (were they Silas and Timothy? Act 18:5<\/span> ) are unknown to u.<\/p>\n . . .] and in every point<\/em> (comp. 2Co 11:6<\/span> ) I have kept and will keep myself non-burdensome to you<\/em> ; I have occasioned you no burden in mine own person, and will occasion you none in the future (“tantum abest, ut poeniteat,” Bengel).<\/p>\n only here in the N. T., but see Arist. de coel.<\/em> 4; Chrysipp. in Plut. Mor.<\/em> p. 1053 E; Luc. D. M.<\/em> x. 5.<\/p>\n [326] So also Ewald, who takes ver. 8 and ver. 9 still as a continuation of the question in ver. 7.<\/p>\n 9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things<\/em> I have kept myself from being burdensome unto you, and so<\/em> will I keep myself<\/em> . <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 9. And wanted<\/strong> ] Gr. and was behind hand.<\/p>\n<\/p>\n I was chargeable to no man<\/strong> ] I was none of those drones that chill the charity of well-disposed people, as the cramp-fish benumbeth those that touch or come near it. ( , , Torpedo.<\/em> ) <\/p>\n 9.<\/strong> ] For<\/strong> (reason why he burdened no one) the brethren<\/strong> ( who<\/em> , he does not say: their names were well known to the Corinthians. Possibly, Timotheus and Silas, Act 18:5 ) when they came from Macedonia<\/strong> (not as E. V., ‘ which came<\/em> ,’ ) brought a fresh supply of my want<\/strong> (or perhaps . is used without the idea of additional<\/em> supply, as in ch. 2Co 9:12<\/span> , the merely denoting direction<\/em> ): and in every thing I kept myself<\/strong> (‘ during my residence<\/em> :’ not, ‘ have kept myself<\/em> ,’ as E. V.) unburdensome to you, and will keep myself.<\/p>\n 2Co 11:9<\/span> . . . . for the brethren, when they came from Macedonia<\/em> (very likely Silas and Timothy; see Act 18:5<\/span> , Phi 4:15<\/span> ), Fuente: 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: Vincent’s Word Studies 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
And suckd my verdure out ont<\/p>\nFuente: 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 Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n