Ordered Giving, Open Doors, Faithful Labor, and Final Exhortations in the Lord

Now concerning the collection for the saints (περ δε της λογιας της εις τους αγιους). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters 2Co 8 ; 9 ). This word λογια (or -εια) is now known to be derived from a late verb λογευω, to collect, recently found in papyri and inscriptions (Deissmann, Bible Studies , p.

143). The word λογια is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, Light from the Ancient East , p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection.

So also do ye (ουτως κα υμας ποιησατε). Paul had given orders (διεταξα) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this ( 2Co 8:10 ; 9:1-5 ). Now do what you pledged.

Upon the first day of the week (κατα μιαν σαββατου). For the singular σαββατου (sabbath) for week see Lu 18:12 ; Mr 16:9 . For the use of the cardinal μιαν in sense of ordinal πρωτην after Hebrew fashion in LXX (Robertson, Grammar , p. 672) as in Mr 16:2 ; Lu 24:1 ; Ac 20:7 . Distributive use of κατα also. Lay by him in store (παρ' εαυτω τιθετω θησαυριζων). By himself, in his home.

Treasuring it (cf. Mt 6:19 f . for θησαυριζω). Have the habit of doing it, τιθετω (present imperative). As he may prosper (οτ εαν ευοδωτα). Old verb from ευ, well, and οδος, way or journey, to have a good journey, to prosper in general, common in LXX. In N. T. only here and Ro 1:10 ; 3Jo 1:2 . It is uncertain what form ευοδωτα is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena , p.

54). The old MSS. had no accents. Some MSS. even have ευοδωθη (first aorist passive subjunctive). But the sense is not altered. Hοτ is accusative of general reference and εαν can occur either with the subjunctive or indicative. This rule for giving occurs also in 2Co 8:12 . Paul wishes the collections to be made before he comes.

When I arrive (οταν παραγενωμα). Whenever I arrive, indefinite temporal conjunction οταν and second aorist middle subjunctive. Whomsoever ye shall approve by letters (ους εαν δοκιμασητε δι' επιστολων). Indefinite relative with εαν and aorist subjunctive of δοκιμαζω (to test and so approve as in Php 1:10 ). "By letters" to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem ( 2Co 8:20 ff.

). Curiously enough no names from Corinth occur in the list in Ac 20:4 . To carry (απενεγκειν). Second aorist active infinitive of αποφερω, to bear away. Bounty (χαριν). Gift, grace, as in 2Co 8:4-7 . As a matter of fact, the messengers of the churches (αποστολο εκκλησιων 2Co 8:23 ) went along with Paul to Jerusalem ( Ac 20:4 f. ).

And if it be meet for me to go also (εαν δε αξιον η του καμε πορευεσθα). "If the collection be worthy of the going as to me also." Condition of third class (εαν--η) and the articular infinitive in the genitive (του) after αξιον. The accusative of general reference (καμε, me also) with the infinitive. So the awkward phrase clears up.

When I shall have passed through Macedonia (οταν Μακεδονιαν διελθω). "Whenever I pass through (second aorist active subjunctive of διερχομα) Macedonia" (see construction in verse 3 ). I do pass through (διερχομα). I plan to pass through, futuristic use of present indicative.

It may be (τυχον). Neuter accusative of second aorist active participle of τυγχανω used as an adverb (in Plato and Xenophon, but nowhere else in N. T.) Or even winter (η κα παραχειμασω). Future active of late verb παραχειμαζω (χειμων, winter). See on Ac 27:12 ; 28:11 ; Tit 3:12 . He did stay in Corinth for three months ( Ac 20:3 ), probably the coming winter.

Whithersoever I go (ου εαν πορευωμα). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth ( Ac 20:3 ).

Now by the way (αρτ εν παροδω). Like our "by the way" (παροδος), incidentally. If the Lord permit (εαν ο Κυριος επιτρεψη). Condition of the third class. Paul did everything εν Κυριω (Cf. Ac 18:21 ).

Until Pentecost (εως της Πεντηκοστης). He writes them in the spring before pentecost. Apparently the uproar by Demetrius hurried Paul away from Ephesus ( Ac 20:1 ).

For a great and effectual door is opened unto me (θυρα γαρ μο ανεωιγεν μεγαλη κα ενεργης). Second perfect active indicative of ανοιγω, to open. Intransitive, stands wide open at last after his years there ( Ac 20:31 ). A wide open door. What does he mean by ενεργης? It is a late word in the Koine . In the papyri a medical receipt has it for "tolerably strong."

The form ενεργος in the papyri is used of a mill "in working order," of "tilled land," and of "wrought iron." In the N. T. it occurs in Phm 1:6 ; Heb 4:12 of "the word of God" as "ενεργης" (powerful). Paul means that he has at least a great opportunity for work in Ephesus. And there are many adversaries (κα αντικειμενο πολλο). "And many are lying opposed to me," lined up against me.

These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read Ac 19 and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more ( 1Co 15:32 ; 2Co 1:8 f. ).

That he be without fear (ινα αφοβως γενητα). Evidently he had reason to fear the treatment that Timothy might receive in Corinth as shown in 4:17-21 .

For I expect him (εκδεχομα γαρ αυτον). Apparently later Timothy had to return to Ephesus without much success before Paul left and was sent on to Macedonia with Erastus ( Ac 19:22 ) and Titus sent to Corinth whom Paul then arranged to meet in Troas ( 2Co 2:12 ).

And it was not at all his will to come now (κα παντως ουκ ην θελημα ινα νυν ελθη). Adversative use of κα = "but." Apollos had left Corinth in disgust over the strife there which involved him and Paul ( 1Co 1-4 ). He had had enough of partisan strife over preachers.

Watch ye (γρηγορειτε). Stay awake. Late present from εγρηγορα second perfect of εγειρω, to awake. Quit you like men (ανδριζεσθε). Play the man. Middle voice, show yourselves men. From ανηρ, a man.

Ye know (οιδατε). Koine form for second perfect indicative used as present of οραω. Parenthetic clause through rest of the verse. Stephanas is mentioned also in 1:16 and in 16:17 . For απαρχη see on 15:20 , 23 . They have set themselves (εταξαν εαυτους). Remarkable statement worthy of attention today. This noble family appointed themselves to be ministers to the saints that needed it (the poor and needy).

Personal work for Christ is still the only way to win the world for Christ, voluntary personal work. If all Christians did it!

That ye also be in subjection unto such (ινα κα υμεις υποτασσησθε τοις τοιουτοις). This is the exhortation begun in verse 15 . The family of Stephanas took the lead in good works. Do ye also follow such leaders. This is our great problem today, to find great leaders and many loyal followers. This would solve all church problems, great leadership and great following. Lend a hand.

At the coming (επ τη παρουσια). At the coming here of Stephanas, etc., the very word used of the παρουσια of Christ ( 15:23 ). That which was lacking on your part they supplied (το υμετερον υστερημα ουτο ανεπληρωσαν). Either "these filled up my lack of you" or "these filled up your lack of me." Either makes perfectly good sense and both were true. Which Paul meant we cannot tell.

For they refreshed my spirit and yours (ανεπαυσαν γαρ το εμον πνευμα κα το υμων). They did both. The very verb used by Jesus in Mt 11:28 for the refreshment offered by him to those who come to him, fellowship with Jesus, and here fellowship with each other.

The churches of Asia (α εκκλησια της Ασιας). True of the Roman province ( Ac 10:10 , 26 ; Col 1:6 ; 2:1 ; 4:13 , 16 ). The gospel spread rapidly from Ephesus. With the church that is in their house (συν τη κατ' οικον αυτων εκκλησια). Paul had long ago left the synagogue for the school house of Tyrannus ( Ac 19:9 ). But Aquila and Prisca opened their house here for the services.

The churches had to meet where they could. Paul had laboured and lived with this family in Corinth ( Ac 18:2 ) and now again in Ephesus ( Ac 18:19 ; 20:34 ). It was their habit wherever they lived ( Ro 16:5 ).

With a holy kiss (εν φιληματ αγιω). In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See 1Th 5:26 ; 2Co 13:12 ; Ro 3:8 ; 1Pe 5:14 . It seems never to have been promiscuous between the sexes.

Of me Paul with mine own hand (τη εμη χειρ Παυλου). Literally, "With the hand of me Paul." The genitive Παυλου is in apposition with the possessive pronoun εμη which is in the instrumental case just as in 2Th 3:17 , the sign in every Epistle. He dictated, but signed at the end. If we only had that signature on that scrap of paper.

Αναθεμα. The word seems a bit harsh to us, but the refusal to love Christ (ου φιλε) on the part of a nominal Christian deserves αναθεμα (see on 12:3 for this word). Μαραν αθα. This Aramaic phrase means "Our Lord (μαραν) cometh (αθα)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. 1Th 4:14 ff. ; Jas 5:7 f. ; Php 4:5 ; Re 1:7 ; 3:11 ; 22:20 ), expressing the lively hope that the Lord will come.

It was a curious blunder in the King James Version that connected Μαραν αθα with Αναθεμα. BY WAY OF INTRODUCTION The Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J. H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2Co 10-13 really represent a separate and earlier letter, the one referred to in 2Co 2:3 , which was later tacked on to chapters 1-9 as part of the same Epistle.

This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus ( 2Co 2:1-11 ). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul's wonderful digression on the glory of the ministry in 2Co 2:12-6:10 ; chapters 8 and 9 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co 16:1 f.

and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul's leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul's own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value.

One can hear Paul's heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn. The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia ( 2Co 2:13 ), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth.

At a guess one may say that Paul wrote in the autumn of A. D. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans ( Ac 20:1-3 ; Ro 16:1 ). The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition.

So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up ( 2Co 13:1-10 ). It is not certain whether the letter mentioned in 2Co 2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co 5:9 . If it is a lost one, we know of four Corinthian Epistles (the one in 1Co 5:9 , our I Corinthians, the one in 2Co 2:3 , our II Corinthians), assuming the unity of II Corinthians.

Few things in Paul's ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers. The books on II Corinthians are mainly the same as those on I Corinthians. Some special discussions of II Corinthians deserve mention like Bachmann's Der Zweite Brief des Paulus an die Korinther in the Zahn Kommentar (1909), Barde's Etude sur la epitre aux Cor .

(1906), Belser's Der Zweite Brief des Apostels Paulus an die Korinther (1910), Bernard's Second Corinthians in the Expositor's Greek Testament (1903), Denney's II Corinthians in the Expositor's Bible (1911), Farrar's II Corinthians in the Pulpit Commentary (1883), Godet's La seconde epitre aux Corinthiens (1914), Goudge's The Mind of St. Paul in II Cor . (1911), Heinrici's II Kor .

in the Meyer Komm . (8th ed. , 1900), Heinrici's Das Zweite Sendschreiben des Apostels Paulus an die Kor . (1887), J. H. Kennedy's The Second and Third Letters of St. Paul to the Corinthians (1900), Isaacs's Second Epistle to the Corinthians (1921), Menzies's The Second Epistle to the Corinthians (1912), Parry's II Cor . in Cambridge Greek Testament (1916), Plummer's II Corinthians in Int.

Crit. Comm . (1915), Rendall's II Cor. , A. T. Robertson's The Glory of the Ministry ( II Cor. 2:12 --6:10, 1911).