{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"2CO","commentaryId":"jamieson-fausset-brown","name":"2 Corinthians","commonName":"2 Corinthians","introduction":"THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (Co1 4:19; Co2 1:15-16; compare Co1 16:5); and so that he might set forth to them his apostolic walk in general (Co2 1:12, Co2 1:24; Co2 6:3-13; Co2 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (Co2 2:1-11; Co2 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (Co2 8:1-9, Co2 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.\n\nThe external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].\n\nThe TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (Co2 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (Co2 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.\n\nMacedonia was THE PLACE from which it was written (Co2 9:2, where the present tense, \"I boast,\" or \"am boasting,\" implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (Co2 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (Co2 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from Co2 7:6, compared with Co2 7:5, must have been the scene of his receiving the comforting tidings from Titus. \"Macedonia\" is used for Philippi in Co2 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (Co2 7:5). ALFORD argues from Co2 8:1, where he speaks of the \"grace bestowed on the churches (plural) of Macedonia,\" that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (Co2 8:6).\n\nThe STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (Co2 4:7; Co2 5:1-4; Co2 12:7-9; compare Note, see on Co2 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the \"care of all the churches.\" At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (Co1 15:12, Co1 15:32-36). These were the \"fightings without,\" and \"fears within\" (Co2 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (Co2 10:8-16; Co2 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from Co2 11:22. They seem to have been headed by an emissary from Judea (\"he that cometh,\" Co2 11:4), who had brought \"letters of commendation\" (Co2 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (Co2 11:13, Co2 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (Co1 2:3); and his rhetoric with the apostle's plain and unadorned style (Co2 11:6; Co2 10:10, Co2 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (Co1 1:2), but to all the churches also in Achaia (Co2 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (Co2 8:18-19, Co2 8:22). \n\n\n\nNext: 2 Corinthians Chapter 1\n\n","order":47,"numberOfChapters":13,"sha256":"90286450b61b72bcc6f42b0d0d5b45cafdeabce5f4f3d78e1fddf60a95cf8970","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":1},"lastChapterNumber":13,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/13.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":13},"totalNumberOfVerses":240},"chapter":{"number":6,"content":[{"type":"verse","number":2,"content":["For--God's own promise is the ground of our exhortation. \n\nhe saith--God the Father saith to God the Son, and so to all believers who are regarded as one with Him. \n\nheard thee--In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Joh 17:9, Joh 17:15, Joh 17:20, Joh 17:24). \n\naccepted . . . accepted--The Greek of the latter is more emphatic, \"well-accepted.\" What was \"an accepted time\" in the prophecy (Isa 49:8, Hebrew, \"in the season of grace\") becomes \"the well-accepted time\" in the fulfilment (compare Psa 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (Co2 6:1) the word of reconciliation in His accepted time. \n\nin the day of salvation--\"in a day of salvation\" (Luk 4:18-19, Luk 4:21; Luk 19:42; Heb 3:7).\n\n"]},{"type":"verse","number":3,"content":["Resuming the connection with Co2 6:1, interrupted by the parenthetical Co2 6:2. \"Giving no offense\" (compare Co1 10:33), \"approving ourselves,\" and all the other participles down to Co2 6:10, are nominatives to \"we also entreat you\" (Co2 6:1), to show the pains he took to enforce his exhortation by example, as well as precept [ALFORD]. \"Offense\" would be given, if we were without \"patience\" and the other qualifications which he therefore subjoins (compare Rom 14:13).\n\n"]},{"type":"verse","number":4,"content":["Translate, to mark the true order of the Greek words, \"in everything, as God's ministers recommending ourselves,\" that is, that our hearers may give our message a favorable hearing, through our consistency in every respect, not that they may glorify us. Alluding to Co2 3:1, he implies, We commend ourselves, not like them by word, but by deed. \n\npatience-- (Co2 12:12). Put first. \"Pure-minded\" follows (Co2 6:6). Three triplets of trials exercising the \"patience\" (patient endurance) follow: Afflictions (or \"tribulations\"), necessities, distresses (or \"straits\"); stripes, imprisonments, tumults; labors, watchings, fastings. The first triplet expresses afflictions generally; the second, those in particular arising from the violence of men; the third, those which he brought on himself directly or indirectly.\n\n"]},{"type":"verse","number":5,"content":["stripes-- (Co2 11:23-24; Act 16:23). \n\nimprisonments-- (Co2 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle. \n\ntumults-- (Act 13:50; Act 14:5, Act 14:19; Act 16:22; and recently Acts 19:23-41). \n\nlabours--in the cause of Christ (Co2 11:23; Rom 16:12). \n\nwatchings-- (Co2 11:27). Sleepless nights. \n\nfastings--The context here refers to his trials, rather than devotional exercises (compare Co2 11:27). Thus \"foodlessness\" would seem to be the sense (compare Co1 4:11; Phi 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in Co2 11:27 it is spoken of independently of \"hunger and thirst.\" (Compare Luk 2:37; Act 10:30; Act 14:23). However, Mat 15:32; Mar 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. GAUSSEN remarks \"The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity.\"\n\n"]},{"type":"verse","number":6,"content":["By . . . by, &c.--rather, as Greek, \"In . . . in,\" implying not the instrument, but the sphere or element in which his ministry moved. \n\nknowledge--spiritual: in Gospel mysteries, unattainable by mere reason (Co1 2:6-16; Co2 3:6, Co2 3:17-18). \n\nlong-suffering . . . kindness--associated with \"charity\" or \"love\" (Co1 13:4), as here. \n\nby the Holy Ghost--in virtue of His influences which produce these graces, and other gifts, \"love unfeigned\" being the foremost of them.\n\n"]},{"type":"verse","number":7,"content":["By the word of truth, by the power of God--rather, \"IN . . . in,\" &c. As to \"the word of truth\" (compare Co2 4:2; Col 1:5), and \"the (miraculous) power of God\" (Co2 4:7); Co1 2:4, \"in demonstration of the Spirit and of power.\" \n\nby the armour--Greek, \"through\" or \"by means of the armor.\" \"Righteousness,\" which is the breastplate alone in Eph 6:13-17, here is made the whole Christian panoply (compare Co2 10:4). \n\non . . . right . . . and . . . left--that is, guarding on every side.\n\n"]},{"type":"verse","number":8,"content":["Translate, \"Through glory and dishonor (disgrace),\" namely, from those in authority, and accruing to us present. \"By,\" or \"through evil report and good report,\" from the multitude, and affecting us absent [BENGEL]. Regarded \"as deceivers\" by those who, not knowing (Co2 6:9), dishonor and give us an evil report; \"as true,\" by those who \"know\" (Co2 6:9) us in the real \"glory\" of our ministry. In proportion as one has more or less of glory and good report, in that degree has he more or less of dishonor and evil report.\n\n"]},{"type":"verse","number":9,"content":["unknown . . . yet well known--\"unknown\" in our true character to those who \"evil report\" of us, \"well known\" to those who hold us in \"good report\" (Co2 6:8). CONYBEARE explains, \"Unknown by men, yet acknowledged by God\" (Co1 13:12). Perhaps both God and men (believers) are intended as knowing him (Co2 5:11; Co2 11:6). \n\ndying . . . live-- (Co2 1:9; Co2 4:10-11; Co2 11:23). Compare GAUSSEN'S remark, see on Co2 6:5. \"Behold\" calls attention to the fact as something beyond all expectation. \n\nchastened . . . not killed--realizing Psa 118:18.\n\n"]},{"type":"verse","number":10,"content":["The \"as\" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers. \n\nmaking many rich--Spiritually (Co1 1:5), after the example of our Lord, who \"by His poverty made many rich\" (Co2 8:9). \n\nhaving nothing--Whatever of earthly goods we have, and these are few, we have as though we had not; as tenants removable at will, not owners (Co1 7:30). \n\npossessing all things--The Greek implies firm possession, holding fast in possession (compare Co1 3:21-22). The things both of the present and of the future are, in the truest sense, the believer's in possession, for he possesses them all in Christ, his lasting possession, though the full fruition of them is reserved for the future eternity.\n\n"]},{"type":"verse","number":11,"content":["mouth . . . open unto you--I use no concealment, such as some at Corinth have insinuated (Co2 4:2). I use all freedom and openness of speech to you as to beloved friends. Hence he introduces here, \"O Corinthians\" (compare Phi 4:15). The enlargement of his heart towards them (Co2 7:3) produced his openness of mouth, that is, his unreserved expression of his inmost feelings. As an unloving man is narrow in heart, so the apostle's heart is enlarged by love, so as to take in his converts at Corinth, not only with their graces, but with their many shortcomings (compare Kg1 4:29; Psa 119:32; Isa 60:5).\n\n"]},{"type":"verse","number":12,"content":["Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me. \n\nbowels--that is, affections (compare Co2 12:15). \n\nnot straitened in us--that is, for want of room in our hearts to take you in.\n\n"]},{"type":"verse","number":13,"content":["Translate, \"As a recompense in the same kind . . . be enlarged also yourselves\" [ELLICOTT]. \"In the same way\" as my heart is enlarged towards you (Co2 6:11), and \"as a recompense\" for it (Gal 4:12). \n\nI speak as unto my children--as children would naturally be expected to recompense their parents' love with similar love.\n\n"]},{"type":"verse","number":14,"content":["Be not--Greek, \"Become not.\" \n\nunequally yoked--\"yoked with one alien in spirit.\" The image is from the symbolical precept of the law (Lev 19:19), \"Thou shalt not let thy cattle gender with a diverse kind\"; or the precept (Deu 22:10), \"Thou shalt not plough with an ox and an ass together.\" Compare Deu 7:3, forbidding marriages with the heathen; also Co1 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (Co2 6:16; Co1 8:10; Co1 10:14). \n\nfellowship--literally, \"share,\" or \"participation.\" \n\nrighteousness--the state of the believer, justified by faith. \n\nunrighteousness--rather, as always translated elsewhere, \"iniquity\"; the state of the unbeliever, the fruit of unbelief. \n\nlight--of which believers are the children (Th1 5:5).\n\n"]},{"type":"verse","number":15,"content":["Belial--Hebrew, \"worthlessness, unprofitableness, wickedness.\" As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [BENGEL]. \n\nhe that believeth with an infidel--Translate, \"a believer with an unbeliever.\"\n\n"]},{"type":"verse","number":16,"content":["agreement--accordance of sentiments (compare Kg1 18:21; Eph 5:7, Eph 5:11). \n\nthe temple of God--that is, you believers (Co1 3:16; Co1 6:19). \n\nwith idols--Compare Dagon before the ark (Sa1 5:2-4). \n\nas--\"even as God said.\" Quotation from Lev 26:12; Jer 31:33; Jer 32:38; Eze 37:26-27; compare Mat 28:20; Joh 14:23. \n\nwalk in them--rather, \"among them.\" As \"dwell\" implies the divine presence, so \"walk,\" the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul. \n\nmy people--rather, \"they shall be to me a people.\"\n\n"]},{"type":"verse","number":17,"content":["Quoted from Isa 52:11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit. \n\nbe ye separate--\"be separated\" (Hos 4:17). \n\ntouch not the unclean thing--rather, \"anything unclean\" (Co2 7:1; Mic 2:10). Touching is more polluting, as implying participation, than seeing. \n\nreceive you--The Greek implies, \"to myself\"; as persons heretofore out of doors, but now admitted within (Co2 5:1-10). With this accords the clause, \"Come out from among them,\" namely, so as to be received to me. So Eze 20:41, \"I will accept you\"; and Zep 3:19, \"gather her that was driven out.\" \"The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God\" (Co1 7:31; Co1 5:9-10).\n\n"]},{"type":"verse","number":18,"content":["Translate, \"I will be to you in the relation of a Father, and ye shall be to me in the relation of sons and daughters.\" This is a still more endearing relation than (Co2 6:16), \"I will be their God, and they . . . My people.\" Compare the promise to Solomon (Ch1 28:6; Isa 43:6; Rev 21:3, Rev 21:7; Jer 31:1, Jer 31:9). \n\nLord Almighty--The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.\n\n\n\n\nNext: 2 Corinthians Chapter 7\n\n"]}],"introduction":"HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)\n\nworkers together--with God (Act 15:4; Co1 3:9). Not only as \"ambassadors.\" \n\nbeseech--entreat (Co2 5:20). He is describing his ministry, not exhorting directly. \n\nyou also--rather, \"WE ALSO (as well as God, Co2 5:20) beseech\" or \"entreat you\": Co2 6:14-15, on to Co2 7:1, is part of this entreaty or exhortation. \n\nin vain--by making the grace of God a ground for continuance in sin (Co2 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Heb 12:15; Jde 1:4). \"The grace of God\" here, is \"the reconciliation\" provided by God's love (Co2 5:18-19; compare Gal 2:2).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/2CO/6.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":6},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/7.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":7},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/5.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":5},"numberOfVerses":17}