{"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":7,"content":[{"type":"verse","number":2,"content":["Receive us--with enlarged hearts (Co2 6:13). \n\nwe have wronged . . . corrupter . . . defrauded no man--(compare Co2 7:9). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; Co2 7:13 gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching \"another Gospel,\" as the false teachers did (Co2 11:3-4). We have defrauded none by \"making a gain\" of you (Co2 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (Co2 7:9, Co2 7:12; Co2 12:13).\n\n"]},{"type":"verse","number":3,"content":["In excusing myself, I do not accuse you, as though you suspected me of such things [MENOCHIUS], or as though you were guilty of such things; for I speak only of the false apostles [ESTIUS and Greek commentators]. Rather, \"as though you were ungrateful and treacherous\" [BEZA]. \n\nI have said before--in Co2 6:11-12; compare Phi 1:7. \n\ndie and live with you--the height of friendship. I am ready to die and live with you and for you (Phi 1:7, Phi 1:20, Phi 1:24; Phi 2:17-18). Compare as to Christ, Joh 10:11.\n\n"]},{"type":"verse","number":4,"content":["boldness of speech--(compare Co2 6:11). \n\nglorying of you--Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you. \n\nfilled with comfort--at the report of Titus (Co2 7:6-7, Co2 7:9, Co2 7:13; Co2 1:4). \n\nexceeding joyful--Greek, I overabound with joy (Co2 7:7, Co2 7:9, Co2 7:16). \n\nour tribulation--described in Co2 7:5; also in Co2 4:7-8; Co2 6:4-5.\n\n"]},{"type":"verse","number":5,"content":["Greek, \"For also\" (for \"even\"). This verse is thus connected with Co2 2:12-13, \"When I came to Troas, I had no rest in my spirit\"; so \"also\" now, when I came to Macedonia, my \"flesh\" had no rest (he, by the term \"flesh,\" excepts his spiritual consolations) from \"fightings\" with adversaries \"without\" (Co1 5:12), and from fears for the Corinthian believers \"within\" the Church, owing to \"false brethren\" (Co2 11:26). Compare Co2 4:8; Deu 32:25, to which he seems to allude.\n\n"]},{"type":"verse","number":6,"content":["Translate in the order required by the Greek, \"But he that comforteth those that are cast down, even God.\" Those that are of an high spirit are not susceptible of such comfort.\n\n"]},{"type":"verse","number":7,"content":["when he told us--Greek, \"telling us.\" We shared in the comfort which Titus felt in recording your desire (Co2 7:13). He rejoiced in telling the news; we in hearing them [ALFORD]. \n\nearnest desire--Greek, \"longing desire,\" namely, to see me [GROTIUS]; or, in general, towards me, to please me. \n\nmourning--over your own remissness in not having immediately punished the sin (Co1 5:1, &c.) which called forth my rebuke. \n\nfervent mind--Greek, \"zeal\" (compare Co2 7:11; Joh 2:17). \n\ntoward me--Greek, \"for me\"; for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present. \n\nrejoiced the more--more than before, at the mere coming of Titus.\n\n"]},{"type":"verse","number":8,"content":["with a letter--Greek, \"in the letter\" namely, the first Epistle to the Corinthians. \n\nI do not repent, though I did repent--Translate, \"I do not regret it, though I did regret it.\" The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. \n\nfor I perceive, &c.--This is explanatory of \"I did repent\" or \"regret it,\" and is parenthetical (\"for I perceive that that Epistle did make you sorry, though it was but for a season\").\n\n"]},{"type":"verse","number":9,"content":["Now I rejoice--Whereas \"I did repent\" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance. \n\nye sorrowed--rather, as before, \"ye were made sorry.\" \n\nafter a godly manner--literally, \"according to God,\" that is, your sorrow having regard to God, and rendering your mind conformable to God (Rom 14:22; Pe1 4:6). \n\nthat--Translate in Greek order, \"to the end that (compare Co2 11:9) ye might in nothing receive damage from us,\" which ye would have received, had your sorrow been other than that \"after a godly manner\" (Co2 7:10).\n\n"]},{"type":"verse","number":10,"content":["worketh . . . worketh--In the best Greek reading the translation is, \"worketh (simply) . . . worketh out.\" \"Sorrow\" is not repentance, but, where it is \"godly,\" \"worketh\" it; that is, contributes or tends to it (the same Greek word is in Rom 13:10). The \"sorrow of the world\" (that is, such as is felt by the worldly) \"worketh out,\" as its result at last, (eternal) death (the same Greek verb is in Co2 4:17; also see on Co2 4:17). \n\nrepentance . . . not to be repented of--There is not in the Greek this play on words, so that the word qualified is not \"repentance\" merely, but \"repentance unto salvation\"; this, he says, none will ever regret, however attended with \"sorrow\" at the time. \"Repentance\" implies a coming to a right mind; \"regret\" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas (Mat 27:3; Greek, \"stricken with remorse,\" not as English Version, \"repented himself\"); so that, though always accompanying repentance, it is not always accompanied by repentance. \"Repentance\" removes the impediments in the way of \"salvation\" (to which \"death,\" namely, of the soul, is opposed). \"The sorrow of the world\" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Exo 9:27-30; and Saul, Sa1 15:23-30. Compare Isa 9:13; Rev 16:10-11. Contrast David's \"godly sorrow,\" Sa2 12:13, and Peter's, Mat 26:75.\n\n"]},{"type":"verse","number":11,"content":["Confirmation of Co2 7:10 from the Corinthians' own experience. \n\ncarefulness--solicitude, literally, \"diligence\"; opposed to their past negligence in the matter. \n\nin you--Greek \"for you.\" \n\nyea--not only \"carefulness\" or diligence, but also \"clearing of yourselves,\" namely, to me by Titus: anxiety to show you disapproved of the deed. \n\nindignation--against the offender. \n\nfear--of the wrath of God, and of sinning any more [SCLATER and CALVIN]; fear of Paul [GROTIUS], (Co1 4:2, Co1 4:19-21). \n\nvehement desire--longing for restoration to Paul's approval [CONYBEARE and HOWSON]. \"Fear\" is in spite of one's self. \"Longing desire\" is spontaneous, and implies strong love and an aspiration for correction [CALVIN]. \"Desire\" for the presence of Paul, as he had given them the hope of it (Co1 4:19; Co1 16:5) [GROTIUS and ESTIUS]. \n\nzeal--for right and for God's honor against what is wrong. Or, \"for the good of the soul of the offender\" [BENGEL]. \n\nrevenge--Translate, \"Exacting of punishment\" (Co1 5:2-3). Their \"carefulness\" was exhibited in the six points just specified: \"clearing of themselves,\" and \"indignation\" in relation to themselves; \"fear\" and \"vehement desire\" in respect to the apostle; \"zeal\" and \"revenge\" in respect to the offender [BENGEL]; (compare Co2 7:7). \n\nIn all--the respects just stated. \n\nclear--Greek, \"pure,\" namely, from complicity in the guilty deed. \"Approved yourselves,\" Greek, \"commended yourselves.\" Whatever suspicion of complicity rested on you (Co1 5:2, Co1 5:6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.\n\n"]},{"type":"verse","number":12,"content":["though I wrote unto you--\"making you sorry with my letter\" (Co2 7:8). \n\nhis cause that suffered wrong--the father of the incestuous person who had his father's wife (Co1 5:1). The father, thus it seems, was alive. \n\nthat our care for you, &c.--Some of the oldest manuscripts read thus, \"That YOUR care for us might be made manifest unto you,\" &c. But the words, \"unto you,\" thus, would be rather obscure; still the obscurity of the genuine reading may have been the very reason for the change being made by correctors into the reading of English Version. ALFORD explains the reading: \"He wrote in order to bring out their zeal on his behalf (that is, to obey his command), and make it manifest to themselves in God's sight, that is, to bring out among them their zeal to regard and obey him.\" But some of the oldest manuscripts and versions (including the Vulgate and old Italian) support English Version. And the words, \"to you,\" suit it better than the other reading. Co2 2:4, \"I wrote . . . that ye might know the love which I have more abundantly unto you,\" plainly accords with it, and disproves ALFORD'S assertion that English Version is inconsistent with the fact as to the purpose of his letter. His writing, he says, was not so much for the sake of the individual offender, or the individual offended, but from his \"earnest care\" or concern for the welfare of the Church.\n\n"]},{"type":"verse","number":13,"content":["The oldest manuscripts read thus, \"Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus,\" &c. (compare Co2 7:7).\n\n"]},{"type":"verse","number":14,"content":["anything--that is, at all. \n\nI am not ashamed--\"I am not put to shame,\" namely, by learning from Titus that you did not realize the high character I gave him of you. \n\nas . . . all things . . . in truth, even so our boasting . . . is found a truth--As our speaking in general to you was true (Co2 1:18), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare Co2 9:2). Some oldest manuscripts read expressly, \"concerning you\"; this in either reading is the sense.\n\n"]},{"type":"verse","number":15,"content":["his inward affection--literally, \"bowels\" (compare Co2 6:12; Phi 1:8; Phi 2:1; Col 3:12). \n\nobedience-- (Co2 2:9). \n\nfear and trembling--with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (Co2 7:11; compare Co1 2:3).\n\n"]},{"type":"verse","number":16,"content":["therefore--omitted in the oldest manuscripts. The conclusion is more emphatical without it. \n\nthat I have confidence in you in all things--rather, as Greek, \"that in everything I am of good courage concerning (literally, 'in the case of') you,\" as contrasted with my former doubts concerning you.\n\n\n\n\nNext: 2 Corinthians Chapter 8\n\n"]}],"introduction":"SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)\n\ncleanse ourselves--This is the conclusion of the exhortation (Co2 6:1, Co2 6:14; Jo1 3:3; Rev 22:11). \n\nfilthiness--\"the unclean thing\" (Co2 6:17). \n\nof the flesh--for instance, fornication, prevalent at Corinth (Co1 6:15-18). \n\nand spirit--for instance, idolatry, direct or indirect (Co1 6:9; Co1 8:1, Co1 8:7; Co1 10:7, Co1 10:21-22). The spirit (Psa 32:2) receives pollution through the flesh, the instrument of uncleanness. \n\nperfecting holiness--The cleansing away impurity is a positive step towards holiness (Co2 6:17). It is not enough to begin; the end crowns the work (Gal 3:3; Gal 5:7; Phi 1:6). \n\nfear of God--often conjoined with the consideration of the most glorious promises (Co2 5:11; Heb 4:1). Privilege and promise go hand in hand.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/2CO/7.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":7},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/8.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":8},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/6.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":6},"numberOfVerses":15}