{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/co2006.htm","path":"bib/cmt/vws/co2006.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/co2006.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nAs workers together with Him (\u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nLit., working together. With Him is implied in the compounded \u03bf\u03cd\u03bd with. That it refers to God, not to the fellow-Christians, is evident from the parallel Co1 3:9, laborers together with God, and because the act of exhortation or entreaty in which the fellowship is exhibited is ascribed to God in Co2 5:20. The phrase \u0398\u03b5\u03bf\u1fe6 \u03c0\u03ac\u03c1\u03b5\u03b4\u03c1\u03bf\u03b9 assessors of God, occurs in Ignatius' letter to Polycarp. Compare Mar 16:20.\nIn vain (\u03b5\u1f30\u03c2 \u03ba\u03b5\u03bd\u1f78\u03bd)\nLit., to what is vain. Equivalent to the phrase to no purpose.\nHe saith, etc.\nFrom Isa 49:8, after Septuagint. The Hebrew is: \"In the time of favor I answer thee, and in the day of salvation I succor thee.\" The words are addressed to the servant of Jehovah, promising to invest him with spiritual power, that he may be a light to Israel and to others. Paul, taking the words in their messianic sense, urges that now is the time when God thus dispenses His favor to Christ, and through Him to men. The application turns on the words acceptable time; a time in which God receives. As He receives, receive ye Him.\nThe accepted time (\u03ba\u03b1\u03b9\u03c1\u1f78\u03c2 \u03b5\u1f50\u03c0\u03c1\u03cc\u03c3\u03b4\u03b5\u03ba\u03c4\u03bf\u03c2)\nRev., acceptable. Paul uses for the simple adjective of the Septuagint a compound \"well-received,\" which is stronger, and which occurs mostly in his own writings. See Rom 15:16, Rom 15:31; Pe1 2:5; and compare acceptable year, Luk 4:19.\nMinistry\nRev., ministration. See on Rom 12:7.\nBlamed (\u03bc\u03c9\u03bc\u03b7\u03b8\u1fc7)\nOnly here and Co2 8:20. The kindred \u03bc\u1ff6\u03bc\u03bf\u03c2 blemish, is found Pe2 2:13, and in the Septuagint of bodily defects. Similarly the Septuagint \u1f04\u03bc\u03c9\u03bc\u03bf\u03c2 spotless, without bodily defect; and, in the moral sense, Pe1 1:19, applied to Christ. Compare Heb 9:14; Eph 5:27; Jde 1:24.\nNecessities (\u1f00\u03bd\u03ac\u03b3\u03ba\u03b1\u03b9\u03c2)\nSee on Co1 7:26.\nDistresses (\u03c3\u03c4\u03b5\u03bd\u03bf\u03c7\u03c9\u03c1\u03af\u03b1\u03b9\u03c2)\nSee on Rom 2:9.\nImprisonments (\u03c6\u03c5\u03bb\u03b1\u03ba\u03b1\u1fd6\u03c2)\nSee on Act 5:21.\nTumults (\u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03b1\u03c3\u03af\u03b1\u03b9\u03c2)\nSee on Luk 21:9, and compare \u1f00\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03c2 unstable, Jam 1:8. This is one of the words which show the influence of political changes. From the original meaning of unsettledness, it developed, through the complications in Greece and in the East after the death of Alexander, into the sense which it has in Luke - political instability. One of the Greek translators of the Old Testament uses it in the sense of dread or anxious care.\nWatchings (\u1f00\u03b3\u03c1\u03c5\u03c0\u03bd\u03af\u03b1\u03b9\u03c2)\nOnly here and Co2 11:27. See on the kindred verb, Mar 13:33. For the historical facts, see Act 16:25; Act 20:7-11, Act 20:31; Th2 3:8.\nFastings (\u03bd\u03b7\u03c3\u03c4\u03b5\u03af\u03b1\u03b9\u03c2)\nMostly of voluntary fasting, as Mat 17:21; Act 14:23; but voluntary fasting would be out of place in an enumeration of hardships.\nRight - left\nRight-hand and left-hand weapons. Offensive, as the sword, in the right hand, defensive, as the shield, in the left.\nDeceivers\nSee Co2 2:17; Co2 4:2. The opinions concerning Paul as a deceiver are mirrored in the Clementine Homilies and Recognitions, spurious writings, ascribed to Clement of Rome, but emanating from the Ebionites, a Judaizing sect, in the latter half of the second century. In these Paul is covertly attacked, though his name is passed over in silence. His glory as the apostle to the Gentiles is passed over to Peter. The readers are warned, in the person of Peter, to beware of any teacher who does not conform to the standard of James, and come with witnesses (compare Co2 3:1; Co2 5:12; Co2 10:12-18). Paul is assailed under the guise of Simon Magus, and with the same words as those in this passage, deceiver and unknown.\nChastened\nSee Co2 12:7-9, and compare Psa 118:18.\nHaving - possessing (\u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 - \u03ba\u03b1\u03c4\u03ad\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2)\nThe contrast is twofold: between having and not having, and between temporary and permanent having, or having and keeping. Compare Luk 8:15; Co1 15:2; Th1 5:21; Heb 3:6.\nYe Corinthians\nThe readers are addressed by name in only two other epistles, Gal 3:1; Phi 4:15.\nIs enlarged (\u03c0\u03b5\u03c0\u03bb\u03ac\u03c4\u03c5\u03bd\u03c4\u03b1\u03b9)\nOnly here, Co2 6:13, and Mat 23:5, where it is used of widening the phylacteries. From \u03c0\u03bb\u03b1\u03c4\u03cd\u03c2 broad. Quite common in the Septuagint, and with various shades of meaning, but usually rendered enlarge. Of worldly prosperity, \"waxed fat,\" Deu 32:15; compare Gen 9:27. Of pride, Deu 11:16. Of deliverance in distress, Psa 4:1. Expand with joy, Psa 119:32. The idea of enlargement of heart in the sense of increased breadth of sympathy and understanding, as here, is also expressed in the Old Testament by other words, as concerning Solomon, to whom God gave largeness of heart, Sept., \u03c7\u03cd\u03bc\u03b1 outpouring. Compare Isa 60:5.\nNot straitened in us\nIt is not that our hearts are too narrow to take you in. Straitened in antithesis with enlarged.\nIn your own bowels (\u03c4\u03bf\u1fd6\u03c2 \u03bf\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03bf\u03b9\u03c2 \u1f51\u03bc\u1ff6\u03bd)\nSee on Pe1 3:8; see on Jam 5:11. Rev., affections. It is your love that is contracted.\nUnequally yoked (\u1f11\u03c4\u03b5\u03c1\u03bf\u03b6\u03c5\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nOnly here in the New Testament. Not in classical Greek, nor in Septuagint, though the kindred adjective \u1f11\u03c4\u03b5\u03c1\u03cc\u03b6\u03c5\u03b3\u03bf\u03c2 of a diverse kind, occurs Lev 19:19. Unequally gives an ambiguous sense. It is not inequality, but difference in kind, as is shown by the succeeding words. The suggestion was doubtless due to the prohibition in Deu 22:9, against yoking together two different animals. The reference is general, covering all forms of intimacy with the heathen, and not limited to marriage or to idolfeasts. The different shades of fellowship expressed by five different words in this and the two following verses are to be noted.\nFellowship (\u03bc\u03b5\u03c4\u03bf\u03c7\u1f74)\nOnly here in the New Testament. The kindred verb \u03bc\u03b5\u03c4\u03ad\u03c7\u03c9 to be partaker is found only in Paul's epistles and in Hebrews: \u03bc\u03ad\u03c4\u03bf\u03c7\u03bf\u03c2 partner, partaker, only in Hebrews and Luk 5:7. Having part with is the corresponding English expression.\nRighteousness - unrighteousness (\u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 - \u1f00\u03bd\u03bf\u03bc\u03af\u1fb3)\nLit., what sharing is there unto righteousness and lawlessness? \u0394\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u1fc3 righteousness, though the distinctively Pauline sense of righteousness by faith underlies it, is used in the general sense of rightness according to God's standard.\nCommunion (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1)\nSee on Luk 5:10; see on Act 2:42.\nConcord (\u03c3\u03c5\u03bc\u03c6\u03ce\u03bd\u03b7\u03c3\u03b9\u03c2)\nOnly here in the New Testament. From \u03c3\u03cd\u03bd together, \u03c6\u03c9\u03bd\u03ae voice. Primarily of the concord of sounds. So the kindred \u03c3\u03c5\u03c6\u03c9\u03bd\u03af\u03b1, A.V., music, see on Luk 15:25. Compare \u03c3\u03cd\u03bc\u03c6\u03c9\u03bd\u03bf\u03c2 with consent, Co1 7:5; and \u03c3\u03c5\u03bc\u03c6\u03c9\u03bd\u03ad\u03c9 to agree, Mat 18:19; Luk 5:36, etc.\nBelial (\u03b2\u03b5\u03bb\u03af\u03b1\u03c1)\nBeliar. Belial is a transcript of the Hebrew, meaning worthlessness or wickedness. The Septuagint renders it variously by transgressor, impious, foolish, pest. It does not occur in the Septuagint as a proper name. The form Beliar, which is preferred by critics, is mostly ascribed to the Syriac pronunciation of Belial, the change of l into r being quite common. Others, however, derive from Belyar, Lord of the forest. Here a synonym for Satan. Stanley remarks that our associations with the word are colored by the attributes ascribed to Belial by Milton (\"Paradise Lost,\" B. ii.), who uses the word for sensual profligacy.\nAgreement (\u03c3\u03c5\u03b3\u03ba\u03b1\u03c4\u03ac\u03b8\u03b5\u03c3\u03b9\u03c2)\nOnly here in the New Testament. Compare the kindred verb \u03c3\u03c5\u03b3\u03ba\u03b1\u03c4\u03b1\u03c4\u03af\u03b8\u03b5\u03bc\u03b1\u03b9 to consent, Luk 23:51. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing.\nYe are\nRead, as Rev., we are.\nGod hath said, etc.\nThe quotation is combined and condensed from Lev 27:11, Lev 27:12; and Eze 37:27, after the Septuagint. Paul treats it as if directly affirmed of the christian Church, thus regarding that Church as spiritually identical with the true church of Israel.\nCome out, etc.\nIsa 52:11, Isa 52:12, after the Septuagint, with several changes.\nI will be to you, etc.\nFrom Sa2 7:14, where the Septuagint and Hebrew agree. Paul says sons and daughters for son.\nAlmighty (\u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1)\nThe word is peculiar to Revelation, occurring nowhere else in the New Testament. Here it is a quotation. Frequent in the Septuagint.","title":"Vincent's Word Studies: 2 Corinthians: 2 Corinthians Chap...","type":"page"}