‏ 2 Corinthians 2:12-17

 To Troas ( εις την Τρωιαδα ). Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Ac 20:1f.), though he does mention two other visits there (Ac 16:8; 20:6).

 When a door was opened unto me ( θυρας μο ανεωιγμενης ). Genitive absolute with second perfect passive participle of  ανοιγνυμ. Paul used this very metaphor in 1Co 16:9. He will use it again in Col 4:3. Here was an open door that he could not enter.

 I had no relief ( ουκ εσχηκα ανεσιν ). Perfect active indicative like that in 1:9, vivid dramatic recital, not to be treated as "for" the aorist (Robertson, Grammar, p. 896, 898ff.). He still feels the shadow of that restlessness.  Ανεσις, from  ανιημ, to let up, to hold back, is old word for relaxing or release (Ac 24:34).

 For my spirit ( τω πνευματ μου ). Dative of interest.

 Because I found not Titus ( τω μη ευρειν με Τιτον ). Instrumental case of the articular infinitive with negative  μη and accusative of general reference  με, "by the not finding Titus as to me."

 Taking my leave of them ( αποταξαμενος αυτοις ). First aorist middle participle of  αποτασσω, old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in Mr 6:46.

 But thanks be unto God ( τω δε θεω χαρις ). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to 6:10 on the subject of the Glory of the Christian Ministry as Bachmann points out in his Kommentar (p. 124), only he runs it from 2:12-7:1 (Aus der Tiefe in die Hohe, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul's rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul's nature and his mature grasp of the great things in service for Christ. See my The Glory of the Ministry (An Exposition of II Cor. 2:12-6:10).

 Always ( παντοτε ). The sense of present triumph has blotted out the gloom at Troas.

 Leadeth in triumph ( θριαμβευοντ ). Late common Koine word from  θριαμβος (Latin triumphus, a hymn sung in festal processions to Bacchus). Verbs in  -ευω (like  μαθητευω, to make disciples) may be causative, but no example of  θριαμβευω has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God's triumphal procession.

 The savour ( την οσμην ). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

 A sweet savour of Christ ( Χριστου ευωδια ). Old word from  ευ, well, and  οζω, to smell. In N.T. only here and Php 4:18; Eph 5:2. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer).

 In them that are perishing ( εν τοις απολλυμενοις ). Even in these if the preacher does his duty.

 From death unto death ( εκ θανατου εις θανατον ). From one evil condition to another. Some people are actually hardened by preaching.

 And who is sufficient for these things? ( κα προς ταυτα τις ικανοσ? ). Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient.

 For we are not as the many ( ου γαρ εσμεν ως ο πολλο ). A bold thing to say, but necessary and only from God (3:6).

 Corrupting ( καπηλευοντες ). Old word from  καπηλος, a huckster or peddlar, common in all stages of Greek for huckstering or trading. It is curious how hucksters were suspected of corrupting by putting the best fruit on top of the basket. Note Paul's solemn view of his relation to God as a preacher ( from God  εκ θεου,

 in the sight of God  κατεναντ θεου,

 in Christ  εν Χριστω ).

‏ 2 Corinthians 3

 To commend ourselves? ( εαυτους συνιστανειν? ). Late (Koine) form of  συνιστημ, to place one with another, to introduce, to commend. Paul is sensitive over praising himself, though his enemies compelled him to do it.

 Epistles of commendation ( συστατικων επιστολων ). Late verbal adjective from  συνιστημ and often in the papyri and in just this sense. In the genitive case here after  χρηιζομεν. Such letters were common as seen in the papyri (Deissmann, Light from the Ancient East, p. 226). N.T. examples of commending individuals by letters occur in Ac 15:25f.; 18:27 (Apollos), 1Co 16:10f. (Timothy); Ro 16:1 (Phoebe with the verb  συνιστημ ); Col 4:10 (Mark); 2Co 8:22f. (Titus and his companion).

 Ye are our epistle ( η επιστολη ημων υμεις εστε ). Bold turn. Paul was writing in their hearts.

 Known and read ( γινωσκομενη κα αναγινωσκομενη ). Play on the word. Literally true. Professing Christians are the Bible that men read and know.

 An epistle of Christ ( επιστολη Χριστου ). He turns the metaphor round and round. They are Christ's letter to men as well as Paul's.

 Not with ink ( ου μελαν ). Instrumental case of  μελας, black. Plato uses  το μελαν for ink as here. See also 2Jo 1:12; 3Jo 1:13.

 Of stone ( λιθιναις ). Composed of stone ( λιθος and ending  -ινος ).

 Of flesh ( σαρκιναις ). "Fleshen" as in 1Co 3:1; Ro 7:14.

 Through Christ ( δια του Χριστου ). It is not self-conceit on Paul's part, but through Christ.

 Of ourselves ( αφ' εαυτων ). Starting from ourselves (reflexive pronoun).

 As from ourselves ( ως εξ αυτων ). He says it over again with preposition  εξ (out of). He has no originating power for such confidence.

 Sufficiency ( ικανοτης ). Old word, only here in N.T.

 Who also made us sufficient for such confidence ( ος κα ικανωσεν ημας ). Late causative verb from  ικανος (verse 5) first aorist active indicative, "who (God) rendered us fit." In N.T. only here and Col 1:12.

 As ministers of a new covenant ( διακονους καινης διαθηκης ). Predicate accusative with  ικανωσεν. For  διαθηκη see on Mt 26:28 and for  διακονος on Mt 20:26 and for  καινης (fresh and effective) on Lu 5:38. Only God can make us that.

 Of death ( του θανατου ). Subjective genitive, marked by death in its outcome (cf. 1Co 15:56; Ga 3:10). The letter kills.

 Engraven on stones ( εντετυπωμενη λιθοις ). Perfect passive participle of  εντυποω, late verb, to imprint a figure ( τυπος ). Used by Aristias (67) of the "inlaid" work on the table sent by Ptolemy Philadelphus to Jerusalem.  Λιθοις in locative case.

 Came with glory ( εγενηθη εν δοξη ). In glory. As it did, condition of first class, assumed as true. See Ex 34:29, 35.

 Look steadfastly ( ατενισα ). Late verb from  ατενης (stretched, intent,  τεινω and  α intensive) as in Lu 4:20; Ac 3:4.

 Was passing away ( καταργουμενην ). Late verb, to render of no effect, and present passive participle here as in 1Co 2:6.

 How shall not rather? ( πως ουχ μαλλον? ). Argumentum a minore ad majus (from the less to the greater).

 Of the spirit ( του πνευματος ). Marked by the spirit. Picture of the Christian ministry now.

 Of condemnation ( της κατακρισεως ). Genitive, that brings condemnation because unable to obey the law.

 Is glory ( δοξα ). No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation.

 Of righteousness ( της δικαιοσυνης ). Marked by and leading to righteousness. See 11:15.

 Much more ( πολλω μαλλον ). Instrumental case, by much more.

 Exceed ( περισσευε ). Overflow.

 In this respect ( εν τουτω τω μερε ). The glory on the face of Moses was temporary, though real, and passed away (verse 7), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" ( ου δεδοξαστα, perfect passive indicative of  δοξαζω ).

 By reason of the glory that surpasseth ( εινεκεν της υπερβαλλουσης δοξης ). The surpassing ( υπερ-βαλλω, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in Mt 5-7.

 Passeth away ( καταργουμενον ). In process of disappearing before the gospel of Christ.

 Remaineth ( μενον ). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also  εν δοξη, in glory, in contrast with  δια δοξης, with glory.

 Boldness ( παρρησια ). Instrumental case after  χρωμεθα. Old word,  πανρησισ=παρρησις, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.

 Put a veil upon his face ( ετιθε καλυμμα επ το προσωπον αυτου ). Imperfect active of  τιθημ, used to put (Ex 34:33).

 That the children of Israel should not look steadfastly ( προς το μη ατενισα τους υιους ). Purpose expressed by  προς and the articular infinitive with negative  μη and the accusative of general reference. The Authorized Version had a wrong translation here as if to hide the glory on his face.

 But their minds were hardened ( αλλα επωρωθη τα νοηματα αυτων ). Their thoughts ( νοηματα ) literally.  Πωροω (first aorist passive indicative here) is late verb from  πωρος, hard skin, to cover with thick skin (callus), to petrify. See on Mr 6:52; 8:17.

 Of the old covenant ( της παλαιας διαθηκης ). The Old Testament.  Παλαιος (ancient) in contrast to  καινος (fresh, verse 6). See Mt 13:52.

 The same veil ( το αυτο καλυμμα ). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism.

 Unlifted ( μη ανακαλυπτομενον ). Present passive participle of  ανακαλυπτω, old verb, to draw back the veil, to unveil.

 Is done away ( καταργειτα ). Same verb as in verses 7, 11.

 Whensoever Moses is read ( ηνικα αν αναγινωσκητα Μωυσης ). Indefinite temporal clause with  ηνικα an and the present passive subjunctive.

 A veil lieth upon their heart ( επ την καρδιαν αυτων κειτα ). Vivid and distressing picture, a fact that caused Paul agony of heart (Ro 9:1-5). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mr 7:8f.).

 It shall turn ( επιστρεψε ). The heart of Israel.

 The veil is taken away ( περιαιρειτα το καλυμμα ). Present passive indicative of  περιαιρεω, old verb, to take from around, as of anchors (Ac 27:40), to cut loose (Ac 28:13), for hope to be taken away (Ac 27:20). Here Paul has in mind Ex 34:34 where we find of Moses that  περιηιρειτο το καλυμμα (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around ( περι- ) the face of the bride.

 Now the Lord is the Spirit ( ο δε Κυριος το πνευμα εστιν ). Some, like E. F. Scott (The Spirit in the N.T.), take  Κυριος here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking  Κυριος (Lord) in the same sense here as in Ex 34:34 ( εναντ Κυριου, before the Lord), the very passage that Paul is quoting? Certainly, the Holy Spirit is interchangeably called in the N.T. the Spirit of God and the Spirit of Christ (Ro 8:9f.). Christ dwells in us by the Holy Spirit, but the language here in 2Co 3:17 should not be pressed unduly (Plummer. See also P. Gardner, The Religious Experience of St. Paul, p. 176f.). Note "the Spirit of the Lord" here.

 Liberty ( ελευθερια ). Freedom of access to God without fear in opposition to the fear in Ex 34:30. We need no veil and we have free access to God.

 We all ( ημεις παντες ). All of us Christians, not merely ministers.

 With unveiled face ( ανακεκαλυμμενω προσωπω ). Instrumental case of manner. Unlike and like Moses.

 Reflecting as in a mirror ( κατοπτριζομενο ). Present middle participle of  κατοπτριζω, late verb from  κατοπτρον, mirror ( κατα, οπτρον, a thing to see with). In Philo (Legis Alleg. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in 1Co 13:12. There is an inscription of third century B.C. with  εγκατοπτρισασθα εις το υδωρ, to look at one's reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T.

 Are transformed ( μεταμορφουμεθα ). Present passive (are being transformed) of  μεταμορφοω, late verb and in papyri. See on Mt 17:2; Mr 9:2 where it is translated "transfigured." It is the word used for heathen mythological metamorphoses.

 Into the same image ( την αυτην εικονα ). Accusative retained with passive verb  μεταμορφουμεθα. Into the likeness of God in Christ (1Co 15:48-53; Ro 8:17, 29; Col 3:4; 1Jo 3:2).

 As from the Lord the Spirit ( καθαπερ απο Κυριου πνευματος ). More likely, "as from the Spirit of the Lord."

‏ 2 Corinthians 4

 We faint not ( ουκ εγκακουμεν ). Present active indicative of  εγκακεω, late verb ( εν, κακος ) to behave badly in, to give in to evil, to lose courage. In Symmachus (LXX), Polybius, and papyri. It is the faint-hearted coward. Paul speaks of himself (literary plural). Can he not speak for all of us?

 But we have renounced ( αλλα απειπαμεθα ). Indirect middle second aorist (timeless aorist) indicative of  απειπον (defective verb) with  α of first aorist ending, to speak forth, to speak off or away from. Common verb in the active, but rare in middle and only here in N.T.

 The hidden things of shame ( τα κρυπτα της αισχυνης ). They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter.

 In craftiness ( εν πανουργια ). Old word from  πανουργος ( παν, εργον ), a doer of any deed (good or bad), clever, cunning, deceitful. See on Lu 20:23.

 Handling deceitfully ( δολουντες ). Present active participle of  δολοω, from  δολος, deceit (from  δελω, to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine.

 To every conscience of men ( προς πασαν συνειδησιν ανθρωπων ). Not to whim, foible, prejudice. See 3:1-6 for "commending" ( συνιστανοντες ).

 It is veiled in them that are perishing ( εν τοις απολλυμενοις εστιν κεκαλυμμενον ). Periphrastic perfect passive of  καλυπτω, to veil in both condition (first class) and conclusion. See on 2:15f. for "the perishing."

 The god of this world ( ο θεος του αιωνος τουτου ). "Age," more exactly, as in 1Co 1:20. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in Joh 12:31; 14:30 and Paul in Eph 2:2; 6:12 and John in 1Jo 5:19. Satan claimed the rule over the world in the temptations with Jesus.

 Blinded ( ετυφλωσεν ). First aorist active of  τυφλοω, old verb to blind ( τυφλος, blind). They refused to believe ( απιστων ) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers.

 The light ( τον φωτισμον ). The illumination, the enlightening. Late word from  φοτιζω, to give light, in Plutarch and LXX. In N.T. only in 2Co 4:4, 6. Accusative case of general reference here with the articular infinitive ( εις το μη αυγασα that should not dawn). That is, if  αυγασα is intransitive as is likely, though it is transitive in the old poets (from  αυγη, radiance. Cf. German Auge=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."

 For we preach not ourselves ( ου γαρ εαυτους κηρυσσομεν ). Surely as poor and disgusting a topic as a preacher can find.

 But Christ Jesus as Lord ( αλλα Χριστον Ιησουν Κυριον ).  Κυριον is predicate accusative in apposition.

 As your servants for Jesus' sake ( δουλους υμων δια Ιησουν ). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher's sacrifice, "for Jesus' sake."

 God who said ( ο θεος ο ειπων ). Paraphrase of Ge 1:3.

 Who shined ( ος ελαμψεν ). Like a lamp in the heart (cf. Mt 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God.

 To give the light ( προς φωτισμον ). For the illumination.

 In the face of Jesus Christ ( εν προσωπω Ιησου Χριστου ). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See 2:10 for  προσωπον.

 This treasure ( τον θησαυρον τουτον ). On  θησαυρον see Mt 6:19-21. It is the power of giving the illumination of the knowledge of the glory of God (verse 6). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast ( δε ) with the exultation of verse 6 (Bernard).

 In earthen vessels ( εν οστρακινοις σκευεσιν ). This adjective is common in the LXX with  σκευοσ, αγγος and  αγγειον. It occurs again in 2Ti 2:20 with  σκευη. It is found also in the papyri with  σκευος as here. It is from  οστρακον, baked clay (same root as  οστεον, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Ro 9:20ff.) and so fragile.

 The exceeding greatness ( η υπερβολη ). See on 1Co 12:31 for this word, "the preeminence of the power." This is God's purpose ( ινα--η ). God, not man, is the

 dynamo ( δυναμις ). It comes from God ( του θεου, ablative) and does not originate with us ( μη εξ ημων ).

 Pressed ( θλιβομενο ). From  θλιβω, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9 that vividly picture Paul's ministerial career.

 Yet not straitened ( αλλ' ου στενοχωρουμενο ). Each time the exception is stated by  αλλ' ου. From  στενοχωρεω ( στενοχωρος, from  στενος, narrow,  χωρος, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and 2Co 6:12.

 Yet not unto despair ( αλλ' ουκ εξαπορουμενο ). Late perfective compound with  εξ- of  εξαπορεω. A very effective play on words here, lost, but not lost out.

 Forsaken ( εγκαταλειπομενο ). Double compound of old verb  εγ-κατα-λειπω, to leave behind, to leave in the lurch.

 Smitten down ( καταβαλλομενο ). As if overtaken.

 Destroyed ( απολλυμενο ). Perishing as in verse 3. Was Paul referring to Lystra when the Jews stoned him and thought him dead?

 Bearing about ( περιφεροντες ). Ignatius was called  Θεοφορος, God-bearer. See 1Co 15:31 where Paul says "I die daily" and Php 3:10; Col 1:24.

 The dying of Jesus ( την νεκρωσιν του Ιησου ). Late word from  νεκροω, to put to death. In Galen. In N.T. only here and Ro 4:19.

 Are alway delivered unto death ( εις θανατον παραδιδομεθα ). This explains verse 10.

 Death worketh in us ( ο θανατος εν ημιν ενεργειτα ). Middle voice present tense of the old verb to operate, be at work. Physical death works in him while spiritual life (paradox) works in them.

 According to that which is written ( κατα το γεγραμμενον ). This formula in legal documents in the papyri (Bible Studies, p. 250). Paul makes adaptation of the words in Ps 95:1.

 We also believe ( κα ημεις πιστευομεν ). Like the Psalmist. And therefore can speak with effect. Otherwise useless.

 Shall present us with you ( κα παραστησε συν ημιν ). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1Co 7:29; 10:11; 15:51.

 Being multiplied through the many ( πλεονασασα δια των πλειονων ). Late word  πλεοναζω from  πλεον, more, "making more through the more," with play on  πλεον. One can think of Bunyan's Grace Abounding.

 Wherefore we faint not ( διο ουκ εγκακουμεν ). Repeats from verse 1.

 Our outward man ( ο εξω ημων ανθρωπος ),

 our inward man ( ο εσω ημων ). In Ro 7:22; Col 3:9; Eph 4:22f., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). "Here the decay ( διαφθειρετα ) of the bodily organism is set over against the growth in grace ( ανακαινουτα, is refreshed) of the man himself" (Bernard). Plato (Republ. ix, p. 589) has  ο εντος ανθρωπος. Cf. "the hidden man of the heart" (1Pe 3:4).

 Day by day ( ημερα κα ημερα ). This precise idiom is not in LXX nor rest of N.T. It may be colloquial use of locative in repetition.

 Our light affliction which is for the moment ( το παραυτικα ελαφρον της θλιπεσεως ημων ). Literally, "the for the moment (old adverb  παραυτικα, here only in N.T.) lightness (old word, in N.T. only here and Mt 11:30)."

 More and more exceedingly ( καθ' υπερβολην εις υπερβολην ). Like piling Pelion on Ossa, "according to excess unto excess." See on 1Co 12:31.

 Eternal weight of glory ( αιωνιον βαρος δοξης ). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).

 While we look not ( μη σκοπουντων ημων ). Genitive absolute with participle of  σκοπεω from  σκοπος, goal.

 Temporal ( προσκαιρα ). Rather temporary, for a season ( προς καιρον ). Late word. See on Mt 13:21. See 1Co 13:12; Heb 11:1.

‏ 2 Corinthians 5

 If--be dissolved ( εαν--καταλυθη ). Third class condition,  εαν and first aorist passive subjunctive. The very word used ( καταλυω ) for striking down a tent.

 The earthly house of our tabernacle ( η επιγειος ημων οικια του σκηνους ). Rather, "If our earthly (see on 1Co 15:40 for  επιγειος ) house of the tent ( σκηνος, another form of  σκηνη, tent, from root  σκα, to cover)." Appositive genitive, the house ( οικια ) is the tent.

 We have ( εχομεν ). Present indicative. We possess the title to it now by faith. "Faith is the title-deed ( υποστασις ) to things hoped for" (Heb 11:7).

 A building from God ( οικοδομην εκ θεου ). This  οικοδομη (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the  σκηνος.

 Not made with hands ( αχειροποιητον ). Found first in Mr 14:58 in charge against Jesus before the Sanhedrin (both the common verbal  χειροποιητον and the newly made vernacular  αχειροποιητον, same verbal with  α privative). Elsewhere only here and Col 2:11. Spiritual, eternal home.

 To be clothed upon with our habitation which is from heaven ( το οικητηριον ημων το εξ ουρανου επενδυσασθα ). First aorist middle infinitive of late verb  επενδυω, double compound ( επ, εν ) to put upon oneself. Cf.  επενδυτης for a fisherman's linen blouse or upper garment (Joh 21:7).  Οικητηριον is old word used here of the spiritual body as the abode of the spirit. It is a mixed metaphor (putting on as garment the dwelling-place).

 Being clothed ( ενδυσαμενο ). First aorist middle participle, having put on the garment.

 Naked ( γυμνο ). That is, disembodied spirits, "like the souls in Sheol, without form, and void of all power of activity" (Plummer).

 Not for that we would be unclothed ( εφ' ω ου θελομεν εκδυσασθα ). Rather, "For that ( εφ' ω ) we do not wish to put off the clothing, but to put it on" ( αλλ' επενδυσασθα ). The transposition of the negative  ου weakens the sense. Paul does not wish to be a mere disembodied spirit without his spiritual garment.

 That what is mortal may be swallowed up of life ( ινα καταποθη το θνητον υπο της ζωης ). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See on 1:22 for "the earnest of the spirit."

 At home in the body ( ενδημουντες εν τω σωματ ). Rare verb  ενδημεω from  ενδημος (one among his own people as opposed to  εκδημος, one away from home). Both  εκδημεω (more common in the old Greek) and  ενδημεω occur in the papyri with the contrast made by Paul here.

 By sight ( δια ειδους ). Rather, by appearance.

 We are of good courage ( θαρρουμεν ). Good word for cheer and same root as  θαρσεω (Mt 9:2, 22). Cheer up.

 Are willing rather ( ευδοκουμεν ). Rather, "We are well-pleased, we prefer" if left to ourselves. Cf. Php 1:21f. Same  ευδοκεω used in Lu 3:22.

 To be at home with the Lord ( ενδημησα προς τον Κυριον ). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul.

 We make it our aim ( φιλοτιμουμεθα ). Old and common verb, present middle, from  φιλοτιμος ( φιλοσ, τιμη, fond of honour), to act from love of honour, to be ambitious in the good sense (1Th 4:11; 2Co 5:9; Ro 15:20). The Latin ambitio has a bad sense from ambire, to go both ways to gain one's point.

 To be well-pleasing to him ( ευαρεστο αυτω εινα ). Late adjective that shows Paul's loyalty to Christ, his Captain. Found in several inscriptions in the Koine period (Deissmann, Bible Studies, p. 214; Moulton and Milligan's Vocabulary).

 Before the judgment-seat of Christ ( εμπροσθεν του βηματος του Χριστου ). Old word  βημα, a step (from  βαινω ), a platform, the seat of the judge (Mt 27:19). Christ is Saviour, Lord, and Judge of us all ( τους παντας, the all).

 That each may receive ( ινα κομισητα εκαστος ). Receive as his due,  κομιζω means, old verb. See on Mt 25:27.

 Bad ( φαυλον ). Old word, akin to German faul, worthless, of no account, base, wicked.

 The fear of the Lord ( τον φοβον του Κυριου ). Many today regard this a played-out motive, but not so Paul. He has in mind verse 10 with the picture of the judgment seat of Christ.

 We persuade ( πειθομεν ). Conative present active, we try to persuade. It is always hard work.

 Unto God ( θεω ). Dative case. God understands whether men do or not.

 That we are made manifest ( πεφανερωσθα ). Perfect passive infinitive of  φανεροω in indirect discourse after  ελπιζω. Stand manifested, state of completion.

 As giving you occasion of glorying ( αφορμην διδοντες υμιν καυχηματος ). An old Greek word ( απο, ορμη, onset, rush), a base of operations, material with which to glory, as we say "a tip" only much more.

 That ye may have wherewith to answer ( ινα εχητε προς ). Literally, "That ye may have something against (for facing those, etc.)." Paul wishes his champions in Corinth to know the facts.

 In appearance, and not in heart ( εν προσωπω κα μη εν καρδια ). He means the Judaizers who were braggarts about their orthodox Judaism.

 Whether we are beside ourselves ( ειτε εξεστημεν ). Second aorist active indicative of  εξιστημ, old verb, here to stand out of oneself (intransitive) from  εκστασις, ecstasy, comes as in Mr 5:42. It is literary plural, for Paul is referring only to himself. See on 1:6 for  ειτε--ειτε. It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Ac 26:24). He spoke with tongues (1Co 14:18) and had visions (2Co 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mr 3:21). People often accuse those whom they dislike with being a bit off.

 The love of Christ ( η αγαπη του Χριστου ). Subjective genitive, Christ's love for Paul as shown by verse 15.

 Constraineth us ( συνεχε ημας ). Old and common verb, to hold together, to press the ears together (Ac 7:57), to press on every side (Lu 8:45), to hold fast (Lu 22:63), to hold oneself to (Ac 18:5), to be pressed (passive, Lu 12:50; Php 1:23). So here Paul's conception of Christ's love for him holds him together to his task whatever men think or say.

 Judging this ( κριναντας τουτο ). Having reached this conclusion, ever since his conversion (Ga 1:17f.).

 One died for all ( εις υπερ παντων απεθανεν ). This is the central tenet in Paul's theology and Christology.  Hυπερ (over) here is used in the sense of substitution as in Joh 11:50; Ga 3:13, death in behalf so that the rest will not have to die. This use of  υπερ is common in the papyri (Robertson, Grammar, p. 631). In fact,  υπερ in this sense is more usual in Greek than  αντι, προ or any other preposition.

 Therefore all died ( αρα ο παντες απεθανον ). Logical conclusion ( αρα, corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul's gospel, clear-cut, our hope today.

 Should no longer live unto themselves ( ινα μηκετ εαυτοις ζωσιν ). The high doctrine of Christ's atoning death carries a correspondingly high obligation on the part of those who live because of him. Selfishness is ruled out by our duty to live "unto him who for their sakes died and rose again."

 Henceforth ( απο του νυν ). From the time that we gained this view of Christ's death for us.

 After the flesh ( κατα σαρκα ). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh ( εν τη σαρκ ), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Ga 3:28) as he looks at men from the standpoint of the Cross of Christ.

 Even though we have known Christ after the flesh ( ε κα εγνωκαμεν κατα σαρκα Χριστον ). Concessive clause ( ε κα, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ  κατα σαρκα, but now no longer does it. Obviously he uses  κατα σαρκα in precisely the same sense that he did in verse 15 about men. He had before his conversion known Christ  κατα σαρκα, according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Ac 9:4). That event turned Paul clean round and he no longer knows Christ in the old way  κατα σαρκα. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.

 A new creature ( καινη κτισις ). A fresh start is made ( καινη ).  Κτισις is the old word for the act of creating (Ro 1:20), but in N.T. by metonymy it usually bears the notion of  κτισμα, the thing created or creature as here.

 The old things are passed away ( τα αρχαια παρηλθεν ). Did pass by, he means. Second aorist active of  παρερχομα, to go by. The ancient ( αρχαια ) way of looking at Christ among other things. And yet today there are scholars who are trying to revive the old prejudiced view of Jesus Christ as a mere man, a prophet, to give us "a reduced Christ." That was once Paul's view, but it passed by forever for him. It is a false view and leaves us no gospel and no Saviour.

 Behold, they are become new ( ιδου, γεγονε καινα ). Perfect active indicative of  γινομα, have become new (fresh,  καινα ) to stay so.

 Who reconciled us to himself through Christ ( του καταλλαξαντος ημας εαυτω δια Χριστου ). Here Paul uses one of his great doctrinal words,  καταλλασσω, old word for exchanging coins.  Διαλλασσω, to change one's mind, to reconcile, occurs in N.T. only in Mt 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic.  Καταλλασσω is old verb, but more frequent in later writers. We find  συναλλασσω in Ac 7:26 and  αποκαταλλασσω in Col 1:20f.; Eph 2:16 and the substantive  καταλλαγη in Ro 5:11; 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (Joh 3:16) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Ro 3:26) and so God gave his Son as a propitiation for our sins (Ro 3:25; Col 1:20; 1Jo 2:2; 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through ( δια ) Christ.

 And gave unto us the ministry of reconciliation ( κα δοντος ημιν την διακονιαν της καταλλαγης ). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

 To wit, that ( ως οτ ). Latin puts it quoniam quidem. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, Prol., p. 212; Robertson, Grammar, p. 1033). It is in Es 4:14. See also 2Co 11:21; 2Th 2:2. It probably means "how that."

 Not reckoning ( μη λογιζομενος ). What Jesus did (his death for us) stands to our credit (Ro 8:32) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God.

 We are ambassadors therefore on behalf of Christ ( υπερ Χριστου ουν πρεσβευομεν ). Old word from  πρεσβυς, an old man, first to be an old man, then to be an ambassador (here and Eph 6:20 with  εν αλυση in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, Light from the Ancient East, p. 374), in inscriptions and papyri. So Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be persona grata with both countries (the one that he represents and the one to which he goes). Paul was Christ's Legate to act in his behalf and in his stead.

 As though God were intreating by us ( ως του θεου παρακαλουντος δι' ημων ). Genitive absolute with  ως used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate.

 Be ye reconciled to God ( καταλλαγητε τω θεω ). Second aorist passive imperative of  καταλλασσω and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

 Him who knew no sin ( τον μη γνοντα αμαρτιαν ). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance ( μη γνοντα, second aorist active participle of  γινωσκω ) with it. Jesus made this claim for himself (Joh 8:46). This statement occurs also in 1Pe 2:22; Heb 4:15; 7:26; 1Jo 3:5. Christ was and is "a moral miracle" (Bernard) and so more than mere man.

 He made to be sin ( αμαρτιαν εποιησεν ). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Heb 12:3). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Mt 27:46).

 That we might become ( ινα ημεις γενωμεθα ). Note "become." This is God's purpose ( ινα ) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Ro 1:17).

‏ 2 Corinthians 6

 Working together with him ( συνεργουντες ). We are co-workers, partners with God (1Co 3:9), in this work of grace.

 In vain ( εις κενον ). Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.

 Behold, now is the acceptable time ( ιδου νυν καιρος ευπροσδεκτος ). Here is another "Pauline parenthesis" (Plummer) as in 5:7 by the quotation from Isa 49:8. The LXX has  δεκτος ( δεκτο ) verbal of  δεχομα, but Paul employs the double compound ( ευ, προσ, δεκτος ), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.

 Giving no occasion of stumbling in any thing ( μηδεμιαν εν μηδεν διδοντες προσκοπην ).  Προσκοπη, late word (Polybius, LXX), from  προσκοπτω, to strike against, to stumble. Only here in N.T. Note double negative in the Greek.

 That the ministry be not blamed ( ινα μη μωμηθη η διακονια ). Negative purpose ( ινα μη ). First aorist passive subjunctive of old verb  μωμαομα from  μωμος, blot, blemish. One can read with profit J. A. Hutton's Warrack Lectures, That the Ministry Be Not Blamed.

 But in everything commending ourselves ( αλλ' εν παντ συνιστανοντες εαυτους ). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as

 ministers of God ( ως θεου διακονο ) under three aspects, the first with

 in ( εν ) verses 3-7a, the second with

 by ( δια ) verses 7b,8, the third with

 as ( ως ) verses 9-10. The negative view with  εν we have in verse 3, then the positive in verses 4-7a. Each word carries a story that can be filled in from Paul's own life as a preacher with an echo in that of us all.

 In distresses ( εν στενοχωριαις ). In tight places (12:10). Late word from  στενοχωρεω (see on 4:8).

 In stripes ( εν πληγαις ). In blows, wounds (Lu 10:30; 12:48; Ac 16:23, 33). Our plague.

 In tumults ( εν ακαταστασιαις ). See on 1Co 14:33). Instabilities, often from politics.

 In watchings ( εν αγρυπνιαις ). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and 11:27. Paul knew all about this.

 In love unfeigned ( εν αγαπη ανυποκριτω ). Late and rare word ( α privative and  υποκριτος, from  υποκρινομα ) This is the only love that is worth while (Ro 12:9).

 On the right hand and on the left ( των δεξιων κα αριστερων ). Offensive weapons ( οπλων ) on the right, defensive on the left. See 1Th 5:8; Eph 6:11 for Paul's description of the panoply of God and Ro 6:13 for the phrase "weapons of righteousness," the only kind that will stand the strain. See also Book of Wisdom 5:18ff.

 By glory and dishonour ( δια δοξης κα ατιμιας ). Here  δια is no longer instrument, but state or condition.  Δοξα here is glory. See Ro 9:21; 2Ti 2:20 for contrast between honour and dishonour ( τιμη, ατιμια ).

 By evil report and good report ( δια δυσφημιας κα ευφημιας ). Play on the words with prefixes  δυσ- and  ευ- and  φημη.  Δυσφημια is a late word, only here in N.T.  Ευφημια, old and common word, only here in N.T.

 As deceivers and yet true ( ως πλανο κα αληθεις ). Paul takes up  ως now in place of  δια which succeeded  εν. Note use of  κα in sense of "and yet" (adversative).  Πλανος is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf.  πλαναω, to lead astray, used of Christ, Joh 7:12). In N.T. only here; Mt 27:63 (of Christ by Pharisees); 2Jo 1:7. "In the Clementines St. Paul is expressly described by his adversaries as  πλανος and as disseminating deceit ( πλανην )" (Bernard). Such slander from one's enemies is praise.

 As unknown and yet well known ( ως αγνοουμενο κα επιγινοσκομενο ). "As ignored (as nonentities, obscure, without proper credentials 3:2) and yet fully recognized (by all who really matter as in 11:6)."

 And behold, we live ( κα ιδου ζωμεν ). Cf. the hazards of his life (1:8; 4:10; 11:23). His whole career is full of paradox).

 Always rejoicing ( αε χαιροντες ). Even in sorrow (11:9; 1Th 5:16; Ro 5:3-5; 9:2; Php 2:18, 27; 3:1; 4:4, 15).

 Yet making many rich ( πολλους δε πλουτιζοντες ). Old word from  πλουτος (wealth), to enrich. Spiritual riches Paul has in mind as in 1Co 1:5 (cf. Mt 5:37).

 As having nothing and yet possessing all things ( ως μηδεν εχοντες κα παντα κατεχοντες ). Contrast between  μηδεν (nothing) and  παντα (all things, cf. 1Co 3:22) and  εχω (to have) and  κατεχω (to hold down, to hold fast). Play on words (simple and compound) as in 3:2; 4:8. Climax of Paul's panegyric on the Christian ministry. He now resumes the thread of the story broken off in 2:14.

 Our mouth is open unto you ( το στομα ημων ανεωιγεν προς υμας ). Second perfect active indicative of  ανοιγω and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows.

 Our heart is enlarged ( η καρδια ημων πεπλατυντα ). Perfect passive indicative of old verb  πλατυνω, to broaden, from  πλατυς, broad. In N T. only here and Mt 23:5 (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Mt 12:34).

 Ye are not straitened in us ( ου στενοχωρεισθε εν ημιν ). The same figure as in verse 11. See on 4:8 for  στενοχωρεω. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections ( σπλαγχνα for affection as in Jas 5:11; 1Pe 3:8).

 Now for a recompense in like kind ( την δε αυτην αντιμισθιαν ). No example of this expressive word outside of this passage and Ro 1:27 and later Christian writers. Paul may have found it in use in the Koine vernacular or he may have coined it from  αντιμισθος, remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed.

 Be ye also enlarged ( πλατυνθητε κα υμεις ). As I have been (verse 11). First aorist passive imperative of  πλατυνω.

 Be not unequally yoked with unbelievers ( μη γινεσθε ετεροζυγουντες απιστοις ). No other example of this verb has yet been found, though the adjective from which it is apparently formed,  ετεροζυγος (yoked with a different yoke) occurs in Le 19:19 of the union of beasts of different kinds. In De 22:10 we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming ( μη γινεσθε present imperative, not  μη γενησθε aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. Eph 5:7. Paul gives as the reason ( γαρ ) for this prohibition five words in questions to distinguish the contrasts.

 Fellowship ( μετοχη ). Sharing with and followed by associative instrumental case of  δικαιοσυνη (righteousness) and iniquity ( ανομια ). A pertinent challenge today when church members wink at violations of laws of the land and laws of God.

 Communion ( κοινωνια ). Partnership to light ( φωτ dative case) with ( προς ), facing darkness.

 Concord ( συμφωνησις ). Symphony. Late word from  συμφωνεω, only here and ecclesiastical writers, though  συμφωνημα in the papyri.

 Belial ( Βελιαλ ). Transliteration of Hebrew word for worthlessness and applied to Satan (Book of Jubilees 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil.

 Portion ( μερις ). The fourth of the words. Here by "unbeliever" ( απιστου ) Paul means "disbeliever," not just an unconverted man who yet approves Christ.

 Agreement ( συνκαταθεσις ). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri  εκ συνκαταθεσεως means "by agreement." On the temple of God and idols see 1Co 10:14-22. See Lu 23:51 for the verb  συνκατατιθημ.

 For we are the temple of the living God ( ημεις γαρ ναος θεου εσμεν ζωντος ). We, not temples (Ac 7:48; 17:24; 1Co 3:16; 6:19).

 As God said ( καθως ειπεν ο θεος ). A paraphrase and catena of quotations, what J. Rendel Harris calls Testimonia (from Le 26:11f.; Isa 52:11; Eze 20:34; 37:27; 2Sa 7:8, 14). Plummer notes that at the beginning "I will dwell in them" ( ενοικησω εν αυτοις ) is not in any of them. "As God said" points to Le 26:12; Eze 37:27.

 Saith the Lord ( λεγε Κυριος ). Isa 52:5; Eze 20:33. Cf. Re 18:4.

 Unclean thing ( ακαθαρτου ). Or unclean person. Genitive case is the same for both.

 Saith the Lord Almighty ( λεγε Κυριος παντοκρατωρ ). 2Sa 7:8. This use of  εις is a Hebraism for Hebrew le instead of predicate nominative.  Παντοκρατωρ ( πασ, κρατεω, Ruler of all) is common in the LXX. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.

‏ 2 Corinthians 7:1

 These promises ( ταυτας τας επαγγελιας ). So many and so precious (2Pe 2:4  επαγγελματα; Heb 11:39f.).

 Let us cleanse ourselves ( καθαρισωμεν εαυτους ). Old Greek used  καθαιρω (in N.T. only in Joh 15:2, to prune). In Koine  καθαριζω occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive.

 From all defilement ( απο παντος μολυσμου ). Ablative alone would have done, but with  απο it is plainer as in Heb 9:14.  Μολυσμος is a late word from  μολυνω, to stain (see on 1Co 8:7), to pollute. In the LXX, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit." Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance.

 Perfecting holiness ( επιτελουντες αγιοσυνην ). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of  επιτελεω ) holiness, not a sudden attainment of complete holiness, but a continuous process (1Th 3:13; Ro 1:4; 1:6).