{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/co2001.htm","path":"bib/cmt/vws/co2001.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/co2001.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nTimothy our brother\nLit., the brother. Compare Co1 1:1. Well known in the Christian brotherhood. When Paul writes to Timothy himself he calls him son\" (Bengel). Timothy appears, not as amanuensis, nor as joint-author, but as joint-sender of the epistle.\nAchaia\nSee on Co1 16:15.\nThe Father of mercies (\u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03c4\u1ff6\u03bd \u03bf\u1f30\u03ba\u03c4\u03b9\u03c1\u03bc\u1ff6\u03bd)\nEquivalent to the compassionate Father. Compare the phrases Father of glory, Eph 1:17; spirits, Heb 12:9; lights, Jam 1:17. \u039f\u1f30\u03ba\u03c4\u03b9\u03c1\u03bc\u03cc\u03c2 mercy, from \u03bf\u1f36\u03ba\u03c4\u03bf\u03c2 pity or mercy, the feeling which expresses itself in the exclamation \u03bf\u1f34 oh! on seeing another's misery. The distinction between this and \u1f14\u03bb\u03b5\u03bf\u03c2, according to which \u03bf\u1f30\u03ba\u03c4\u03b9\u03c1\u03bc\u03cc\u03c2 signifies the feeling, and \u1f14\u03bb\u03b5\u03bf\u03c2 the manifestation, cannot be strictly held, since the manifestation is often expressed by \u03bf\u1f30\u03ba\u03c4\u03b9\u03c1\u03bc\u03cc\u03c2. See Sept., Psalm 24:6; 102:4; 118:77.\nAll comfort (\u03c0\u03ac\u03c3\u03b7\u03c2 \u03c0\u03b1\u03c1\u03b1\u03ba\u03bb\u03ae\u03c3\u03b5\u03c9\u03c2)\nThe earliest passage in the New Testament where this word comfort or its kindred verb is applied to God. Compare \u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 comforter, advocate, of the Holy Spirit, in Joh 14:16, Joh 14:26, etc. All is better rendered every: the God of every consolation.\nIn all our tribulation - in any trouble (\u1f10\u03c0\u1f76 \u03c0\u03ac\u03c3\u03b7 \u03c4\u1fc7 \u03b8\u03bb\u03af\u03c8\u03b5\u03b9 \u1f21\u03bc\u1ff6\u03bd - \u1f10\u03bd \u03c0\u03ac\u03c3\u1fc3 \u03b8\u03bb\u03af\u03c8\u03b5\u03b9)\nNote the nice use of the article: all our tribulation, collectively; any or every trouble, specifically. In is literally upon; the trouble forming the ground of the comfort. So in hope, Rom 4:18; Rom 5:2.\nWe ourselves are comforted\nAn illustration of the personal character which pervades this epistle. Paul had been oppressed with anxiety concerning the reception of his first epistle by the Corinthian Church, by the delay of tidings, and by his disappointment in meeting Titus. The tidings, when at last they did arrive, aroused his gratitude for the wholesome effect of his rebuke upon the Church, and his indignation at the aggressions of the Judaizing teachers. With these feelings mingled his anxiety to hasten, in the Corinthian Church, the contribution for the poor saints in Judaea. This second letter therefore bears the marks of the high tension of feeling which finds expression in frequent personal allusions, especially to his afflictions.\nSufferings of Christ\nNot things suffered for Christ's sake, but Christ's own sufferings as they are shared by His disciples. See Mat 20:22; Phi 3:10; Col 1:24; Pe1 4:13. Note the peculiar phrase abound (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03cd\u03b5\u03b9) in us, by which Christ's sufferings are represented as overflowing upon His followers. See on Col 1:24.\nAnd whether we be, etc.\nThe MSS. differ in their arrangement of this verse. The main points of difference may be seen by comparing the A.V. and Rev. The sense is not affected by the variation.\nIs effectual (\u1f10\u03bd\u03b5\u03c1\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7\u03c2)\nSee on Mar 6:14; see on Jam 5:16.\nWe would not have you ignorant\nSee on Rom 1:13.\nCame to us in Asia\nRev., better, befell. The nature of the trouble is uncertain. The following words seem to indicate inward distress rather than trouble from without, such as he experienced at Ephesus.\nWere pressed out of measure (\u03ba\u03b1\u03b8' \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74\u03bd \u1f10\u03b2\u03b1\u03c1\u03ae\u03b8\u03b7\u03bc\u03b5\u03bd)\nRev., better, were weighed down, thus giving the etymological force of the verb, from \u03b2\u03ac\u03c1\u03bf\u03c2 burden. For out of measure, Rev, exceedingly; see on Co1 2:1.\nWe despaired (\u1f10\u03be\u03b1\u03c0\u03bf\u03c1\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9)\nOnly here and Co2 4:8. From \u1f10\u03be out and out, and \u1f00\u03c0\u03bf\u03c1\u03ad\u03c9 to be without a way of escape. See on did many things, Mar 6:20.\nSentence of death (\u1f00\u03c0\u03cc\u03ba\u03c1\u03b9\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5)\n\u1f09\u03c0\u03cc\u03ba\u03c1\u03b9\u03bc\u03b1, occurs only here in the New Testament, and not in classical Greek nor in the Septuagint. In the latter the kindred words have, almost uniformly, the meaning of answer. Josephus used it of a response of the Roman senate. Sentence, which occurs in some inscriptions, if a legitimate rendering at all, is a roundabout one, derived from a classical use of the verb \u1f00\u03c0\u03bf\u03ba\u03c1\u03af\u03bd\u03c9 to reject on inquiry, decide. Rev., therefore, correctly, answer of death. The sense is well given by Stanley: \"When I have asked myself what would be the issue of this struggle, the answer has been, 'death.\"'\nDoth deliver (\u1fe5\u03cd\u03b5\u03c4\u03b1\u03b9)\nThe correct reading is \u1fe5\u03cd\u03c3\u03b5\u03c4\u03b1\u03b9 will deliver, Rev.\nPersons (\u03c0\u03c1\u03bf\u03c3\u03ce\u03c0\u03c9\u03bd)\nFace is the usual rendering of the word in the New Testament. Even when rendered person the usage is Hebraistic for face. See on Jam 2:1 There is no reason for abandoning that sense here. The expression is pictorial; that thanksgiving may be given from many faces; the cheerful countenances being an offering of thanks to God.\nGodly sincerity (\u03b5\u1f30\u03bb\u03b9\u03ba\u03c1\u03b9\u03bd\u03b5\u03af\u1fb3 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6)\nLit., sincerity of God, as Rev. See on Pe2 3:1.\nWe have had our conversation (\u1f00\u03bd\u03b5\u03c3\u03c4\u03c1\u03ac\u03c6\u03b7\u03bc\u03b5\u03bd)\nRev., behaved ourselves. See on Pe1 1:15.\nRead - acknowledge (\u1f00\u03bd\u03b1\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03c4\u03b5 - \u1f10\u03c0\u03b9\u03b3\u03b9\u03bd\u03ce\u03c3\u03ba\u03b5\u03c4\u03b5)\nThe word-play cannot be reproduced in English.\nIn part (\u1f00\u03c0\u1f78 \u03bc\u03ad\u03c1\u03bf\u03c5\u03c2)\nReferring to the partial understanding of his character and motives by the Corinthians.\nBefore (\u03c0\u03c1\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd)\nRather, first of all. Instead of going first to the Macedonians, as he afterward decided. See Co1 16:5.\nSecond benefit (\u03b4\u03b5\u03c5\u03c4\u03ad\u03c1\u03b1\u03bd \u03c7\u03ac\u03c1\u03b9\u03bd)\nBenefit is, literally, grace. Not a mere pleasurable experience through Paul's visit, but a divine bestowal of grace. Compare Rom 1:11. Second refers to his original plan to visit Corinth twice, on his way to Macedonia and on his return.\nDid I use lightness (\u03c4\u1fc7 \u1f10\u03bb\u03b1\u03c6\u03c1\u03af\u1fb3 \u1f10\u03c7\u03c1\u03b7\u03c3\u03b1\u03bc\u03b7\u03bd)\nRev., shew fickleness. \u1f19\u03bb\u03b1\u03c6\u03c1\u03af\u03b1, lightness, only here in the New Testament. Compare \u1f10\u03bb\u03b1\u03c6\u03c1\u03cc\u03c2 light, Mat 11:30; Co2 4:17. His change of plan had given rise to the charge of fickleness.\nThe yea, yea, and the nay, nay\nThat I should say \"yes\" at one time and \"no\" at another; promising to come and breaking my promise.\nAs God is true (\u03c0\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f41 \u0398\u03b5\u1f78\u03c2)\nNot to be taken as a formula of swearing. He means that God will answer for him against the charge of fickleness by the power and blessing (benefit) which will attend his presence. Hence the meaning is: faithful is God (in this) that our speech, etc.\nWas not (\u03bf\u1f50\u03ba \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf)\nRather, did not prove to be, in the result.\nIn Him was yea (\u03bd\u03b1\u1f76 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd)\nLit., yea has come to pass in Him. He has shown Himself absolutely the truth. Compare Joh 14:6; Rev 3:7, Rev 3:14.\nAll (\u1f45\u03c3\u03b1\u03b9)\nWrong. As many as.\nAre yea, etc.\nMaking this the predicate of promises, which is wrong. The meaning is that how many soever are God's promises, in Christ is the incarnate answer, \"yea!\" to the question, \"Will they be fulfilled?\" Hence Rev., correctly: How many soever be the promises of God, in Him is the yea.\nAnd in Him Amen (\u03ba\u03b1\u1f76 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03c4\u1f78 \u1f00\u03bc\u1f74\u03bd)\nThe correct reading is: \u03b4\u03b9\u1f78 \u03ba\u03b1\u1f76 \u03b4\u1f30 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u1f78 \u1f00\u03bc\u1f74\u03bd Wherefore also through Him is the Amen. In giving this answer in His person and life, Christ puts the emphatic confirmation upon God's promises, even as in the congregation the people say Amen, verily. In Him is in His person: through Him, by His agency.\nBy us (\u03b4\u1f30 \u1f21\u03bc\u1ff6\u03bd)\nThrough our ministration. Christ, in and through whom are the yea and the amen, is so proclaimed by us as to beget assurance of God's promises, and so to glorify Him.\nStablisheth - in Christ (\u03b2\u03b5\u03b2\u03b1\u03b9\u1ff6\u03bd - \u03b5\u1f30\u03c2)\nThe present participle with \u03b5\u1f30\u03c2 into indicates the work as it is in progress toward a final identification of the believers with Christ.\nSealed (\u03c3\u03c6\u03c1\u03b1\u03b3\u03b9\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2)\nSee on Joh 3:33; see on Rev 22:10.\nEarnest (\u1f00\u1fe5\u1fe4\u03b1\u03b2\u1ff6\u03bd\u03b1)\nOnly here, Co2 5:5, and Eph 1:14. It means caution-money, deposited by a purchaser in pledge of full payment.\nOf the Spirit\nNot the foretaste or pledge of the Spirit, but the Spirit Himself in pledge of the fulfillment of the promises. By a common Greek usage the words are in apposition: the earnest which is the Spirit.\nI call God for a record (\u03c4\u1f78\u03bd \u0398\u03b5\u1f78\u03bd \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bc\u03b1\u03b9)\nRev., better, witness. A common classical idiom. Compare Plato: \"Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words\" (\"Laws,\" 664). Homer: \"For the gods will be the best witnesses\" (\"Iliad,\" xxii., 254). Compare Rom 1:9; Gal 1:20; Phi 1:8; Th1 2:5, Th1 2:10; Gen 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Act 25:11, Act 25:12. Also to call upon, in the sense of supplication, Rom 10:12, Rom 10:13, Rom 10:14; Co1 1:2.","title":"Vincent's Word Studies: 2 Corinthians: 2 Corinthians Chapter 1","type":"page"}