05750
 \\A new creature\\ (\\kain ktisis\\). A fresh start is made (\\kain\\).
 \\Ktisis\\ is the old word for the act of creating
 # Ro 1:20
 but in N.T. by metonymy it usually bears the notion of \\ktisma\\,
 the thing created or creature as here. \\The old things are passed\\
 \\away\\ (\\ta archaia parlthen\\). Did pass by, he means. Second aorist
 active of \\parerchomai\\, to go by. The ancient (\\archaia\\) 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\\ (\\idou, gegone kaina\\). Perfect active
 indicative of \\ginomai\\, have become new (fresh, \\kaina\\) to stay so.

05751
 \\Who reconciled us to himself through Christ\\ (\\tou katallaxantos\\
 \\hmas heauti dia Christou\\). Here Paul uses one of his great
 doctrinal words, \\katallass\\, old word for exchanging coins.
 \\Diallass\\, 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. \\Katallass\\ is old verb, but more
 frequent in later writers. We find \\sunallass\\ in
 # Ac 7:26
 and \\apokatallass\\ in
 # Col 1:20; Eph 2:16
 and the substantive \\katallag\\ 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 (\\dia\\) Christ. \\And gave unto us the ministry of\\
 \\reconciliation\\ (\\kai dontos hmin tn diakonian ts katallags\\).
 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.

05752
 \\To wit, that\\ (\\hs hoti\\). 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\\ (\\m logizomenos\\).
 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.

05753
 \\We are ambassadors therefore on behalf of Christ\\ (\\huper Christou\\
 \\oun presbeuomen\\). Old word from \\presbus\\, an old man, first to be
 an old man, then to be an ambassador (here and
 # Eph 6:20
 with \\en halusi\\ 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\\ (\\hs tou theou parakalountos di' hmn\\).
 Genitive absolute with \\hs\\ 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\\ (\\katallagte ti thei\\).
 Second aorist passive imperative of \\katallass\\ 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.

05754
 \\Him who knew no sin\\ (\\ton m gnonta hamartian\\). Definite claim by
 Paul that Jesus did not commit sin, had no personal acquaintance
 (\\m gnonta\\, second aorist active participle of \\ginsk\\) 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\\ (\\hamartian epoisen\\). 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\\ (\\hina hmeis genmetha\\). Note "become." This
 is God's purpose (\\hina\\) in what he did and in what Christ did.
 Thus alone can we obtain God's righteousness
 # Ro 1:17


05755
 \\Working together with him\\ (\\sunergountes\\). We are co-workers,
 partners with God
 # 1Co 3:9
 in this work of grace. \\In vain\\ (\\eis kenon\\). 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.

05756
 \\Behold, now is the acceptable time\\ (\\idou nun kairos\\
 \\euprosdektos\\). Here is another "Pauline parenthesis" (Plummer) as
 in
 # 5:7
 by the quotation from
 # Isa 49:8
 The LXX has \\dektos\\ (\\dektoi\\) verbal of \\dechomai\\, but Paul
 employs the double compound (\\eu, pros, dektos\\), well-received. It
 occurs in Aristophanes, Plutarch, inscription, etc.

05757
 \\Giving no occasion of stumbling in any thing\\ (\\mdemian en mdeni\\
 \\didontes proskopn\\). \\Proskop\\, late word (Polybius, LXX), from
 \\proskopt\\, to strike against, to stumble. Only here in N.T. Note
 double negative in the Greek. \\That the ministry be not blamed\\
 (\\hina m mmthi h diakonia\\). Negative purpose (\\hina m\\). First
 aorist passive subjunctive of old verb \\mmaomai\\ from \\mmos\\, blot,
 blemish. One can read with profit J. A. Hutton's Warrack
 Lectures, _That the Ministry Be Not Blamed_.

05758
 \\But in everything commending ourselves\\ (\\all' en panti\\
 \\sunistanontes heautous\\). Paul gives a marvellous summary of his
 argument about the dignity and glory of ministers of Christ as
 \\ministers of God\\ (\\hs theou diakonoi\\) under three aspects, the
 first with \\in\\ (\\en\\) verses
 # 3-7a
 the second with \\by\\ (\\dia\\) verses
 # 7b,8
 the third with \\as\\ (\\hs\\) verses
 # 9-10
 The negative view with \\en\\ 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\\
 (\\en stenochriais\\). In tight places
 # 12:10
 Late word from \\stenochre\\ (see on
 # 4:8

05759
 \\In stripes\\ (\\en plgais\\). In blows, wounds
 # Lu 10:30; 12:48; Ac 16:23,33
 Our plague. \\In tumults\\ (\\en akatastasiais\\). See on
 # 1Co 14:33
 Instabilities, often from politics. \\In watchings\\ (\\en agrupniais\\).
 In sleeplessnesses, instances of insomnia. Old word, in N.T. only
 here and
 # 11:27
 Paul knew all about this.

05760
 \\In love unfeigned\\ (\\en agapi anupokriti\\). Late and rare word (\\a\\
 privative and \\hupokritos\\, from \\hupokrinomai\\) This is the only
 love that is worth while
 # Ro 12:9

05761
 \\On the right hand and on the left\\ (\\tn dexin kai aristern\\).
 Offensive weapons (\\hopln\\) 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.

05762
 \\By glory and dishonour\\ (\\dia doxs kai atimias\\). Here \\dia\\ is no
 longer instrument, but state or condition. \\Doxa\\ here is glory.
 See
 # Ro 9:21; 2Ti 2:20
 for contrast between honour and dishonour (\\tim, atimia\\). \\By evil\\
 \\report and good report\\ (\\dia dusphmias kai euphmias\\). Play on
 the words with prefixes \\dus-\\ and \\eu-\\ and \\phm\\. \\Dusphmia\\ is
 a late word, only here in N.T. \\Euphmia\\, old and common word,
 only here in N.T. \\As deceivers and yet true\\ (\\hs planoi kai\\
 \\altheis\\). Paul takes up \\hs\\ now in place of \\dia\\ which succeeded
 \\en\\. Note use of \\kai\\ in sense of "and yet" (adversative).
 \\Planos\\ is late word (Diodorus, Josephus) for wandering, vagabond,
 impostor (cf. \\plana\\, 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 \\planos\\ and as disseminating deceit (\\plann\\)"
 (Bernard). Such slander from one's enemies is praise.

05763
 \\As unknown and yet well known\\ (\\hs agnooumenoi kai\\
 \\epiginoskomenoi\\). "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\\ (\\kai idou zmen\\). Cf. the hazards of his
 life
 # 1:8; 4:10; 11:23
 His whole career is full of paradox).

05764
 \\Always rejoicing\\ (\\aei chairontes\\). 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\\ (\\pollous de ploutizontes\\). Old word from
 \\ploutos\\ (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\\ (\\hs mden\\
 \\echontes kai panta katechontes\\). Contrast between \\mden\\ (nothing)
 and \\panta\\ (all things, cf.
 # 1Co 3:22
 and \\ech\\ (to have) and \\katech\\ (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

05765
 \\Our mouth is open unto you\\ (\\to stoma hmn aneigen pros humas\\).
 Second perfect active indicative of \\anoig\\ 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\\ (\\h kardia hmn peplatuntai\\). Perfect passive
 indicative of old verb \\platun\\, to broaden, from \\platus\\, 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

05766
 \\Ye are not straitened in us\\ (\\ou stenochreisthe en hmin\\). The
 same figure as in verse
 # 11
 See note on "2Co 4:8"
  for \\stenochre\\. There is no restraint in me (my heart). My
 adversaries may have caused some of you to tighten up your
 affections (\\splagchna\\ for affection as in
 # Jas 5:11; 1Pe 3:8

05767
 \\Now for a recompense in like kind\\ (\\tn de autn antimisthian\\). 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
 _Koin_ vernacular or he may have coined it from \\antimisthos\\,
 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\\
 (\\platunthte kai humeis\\). As I have been (verse
 # 11
 First aorist passive imperative of \\platun\\.

05768
 \\Be not unequally yoked with unbelievers\\ (\\m ginesthe\\
 \\heterozugountes apistois\\). No other example of this verb has yet
 been found, though the adjective from which it is apparently
 formed, \\heterozugos\\ (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 (\\m ginesthe\\ present imperative, not \\m\\
 \\gensthe\\ 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 (\\gar\\) for this prohibition five words in
 questions to distinguish the contrasts. \\Fellowship\\ (\\metoch\\).
 Sharing with and followed by associative instrumental case of
 \\dikaiosuni\\ (righteousness) and iniquity (\\anomii\\). A pertinent
 challenge today when church members wink at violations of laws of
 the land and laws of God. \\Communion\\ (\\koinnia\\). Partnership to
 light (\\phti\\ dative case) with (\\pros\\), facing darkness.

05769
 \\Concord\\ (\\sumphnsis\\). Symphony. Late word from \\sumphne\\, only
 here and ecclesiastical writers, though \\sumphnma\\ in the papyri.
 \\Belial\\ (\\Belial\\). 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\\ (\\meris\\). The fourth of the words. Here by "unbeliever"
 (\\apistou\\) Paul means "disbeliever," not just an unconverted man
 who yet approves Christ.

05770
 \\Agreement\\ (\\sunkatathesis\\). Fifth of these words. Late word, but
 common, though here only in N.T. Approved by putting together the
 votes. In the papyri \\ek sunkatatheses\\ means "by agreement." On
 the temple of God and idols see
 # 1Co 10:14-22
 See
 # Lu 23:51
 for the verb \\sunkatatithmi\\. \\For we are the temple of the living\\
 \\God\\ (\\hmeis gar naos theou esmen zntos\\). We, not temples
 # Ac 7:48; 17:24; 1Co 3:16; 6:19
 \\As God said\\ (\\kaths eipen ho theos\\). A paraphrase and catena of
 quotations, what J. Rendel Harris calls _Testimonia_ (from
 # Le 26:11; Isa 52:11; Eze 20:34; 37:27; 2Sa 7:8,14
 Plummer notes that at the beginning "I will dwell in them"
 (\\enoiks en autois\\) is not in any of them. "As God said" points
 to
 # Le 26:12; Eze 37:27

05771
 \\Saith the Lord\\ (\\legei Kurios\\).
 # Isa 52:5; Eze 20:33
 Cf.
 # Re 18:4
 \\Unclean thing\\ (\\akathartou\\). Or unclean person. Genitive case is
 the same for both.

05772
 \\Saith the Lord Almighty\\ (\\legei Kurios pantokratr\\).
 # 2Sa 7:8
 This use of \\eis\\ is a Hebraism for Hebrew _le_ instead of
 predicate nominative. \\Pantokratr\\ (\\ps, krate\\, Ruler of all) is
 common in the LXX. Occurs also in the inscriptions and papyri. In
 the N.T. only here and in Revelation.

05773
 \\These promises\\ (\\tautas tas epaggelias\\). So many and so precious
 # 2Pe 2:4
 \\epaggelmata\\;
 # Heb 11:39
 \\Let us cleanse ourselves\\ (\\katharismen heautous\\). Old Greek used
 \\kathair\\ (in N.T. only in
 # Joh 15:2
 to prune). In _Koin_ \\kathariz\\ occurs in inscriptions for
 ceremonial cleansing (Deissmann, _Bible Studies_, p. 216f.). Paul
 includes himself in this volitive aorist subjunctive. \\From all\\
 \\defilement\\ (\\apo pantos molusmou\\). Ablative alone would have done,
 but with \\apo\\ it is plainer as in
 # Heb 9:14
 \\Molusmos\\ is a late word from \\molun\\, to stain (
 See note 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\\ (\\epitelountes hagiosunn\\). Not merely negative goodness
 (cleansing), but aggressive and progressive (present tense of
 \\epitele\\) holiness, not a sudden attainment of complete holiness,
 but a continuous process
 # 1Th 3:13; Ro 1:4; 1:6

05774
 \\Open your hearts to us\\ (\\chrsate hmas\\). Old verb (from \\chros\\,
 place), to leave a space, to make a space for, and transitive
 here as in
 # Mt 19:11
 He wishes no further \\stenochria\\, tightness of heart, in them
 # 6:12
 "Make room for us in your hearts." He makes this plea to all,
 even the stubborn minority. \\We wronged no man\\ (\\oudena\\
 \\diksamen\\). A thing that every preacher ought to be able to say.
 Cf.
 # 4:2; 1Th 2:3; Ac 20:26
 \\We corrupted no man\\ (\\oudena ephtheiramen\\). We ruined no one. "It
 may refer to money, or morals, or doctrine" (Plummer). He is
 answering the Judaizers. \\We took advantage of no man\\ (\\oudena\\
 \\epleonektsamen\\). That charge was made in Thessalonica
 # 1Th 4:6
 which for this late verb and also
 see note on "2Co 2:11"
 He got the best of (note \\pleon\\ more in the root) no one in any
 evil way.

05775
 \\Not to condemn you\\ (\\pros katakrisin ou\\). "Not for condemnation."
 Late word from \\katakrin\\, found in Vettius Valens, and here only
 in N.T. \\To die together and live together\\ (\\eis to sunapothanein\\
 \\kai sunzin\\). "For the dying together (second aorist ingressive
 active infinitive of \\sunapothnsk\\) and living together (present
 active infinitive)." One article (\\to\\) with both infinitives. You
 are in our hearts to share death and life.

05776
 \\I overflow with joy in all our affliction\\ (\\huperperisseuomai ti\\
 \\chari epi psi ti thlipsei hmn\\). A thoroughly Pauline
 sentiment. \\Perisseu\\ means to overflow, as we have seen.
 \\Huper-perisseu\\ (late word, so far only here and Byzantine
 writers) is to have a regular flood. Vulgate _superabundo_.

05777
 \\When we had come\\ (\\elthontn hmn\\). Genitive absolute with second
 aorist active participle of \\erchomai\\. Paul now returns to the
 incident mentioned in
 # 2:12
 before the long digression on the glory of the ministry. \\Had no\\
 \\relief\\ (\\oudemian eschken anesin\\). Perfect active indicative
 precisely as in
 # 2:13
 which see, "has had no relief" (dramatic perfect). \\Afflicted\\
 (\\thlibomenoi\\). Present passive participle of \\thlib\\ as in
 # 4:8
 but with anacoluthon, for the nominative case agrees not with the
 genitive \\hmn\\ nor with the accusative \\hmas\\ in verse
 # 6
 It is used as if a principal verb as in
 # 9:11; 11:6; Ro 12:16
 (Moulton, _Prolegomena_, p. 182; Robertson, _Grammar_, pp.
 1132-35). \\Without were fightings\\ (\\exthen machai\\). Asyndeton and
 no copula, a parenthesis also in structure. Perhaps pagan
 adversaries in Macedonia (cf.
 # 1Co 15:32
 \\Within were fears\\ (\\esthen phoboi\\). Same construction. "Mental
 perturbations" (Augustine) as in
 # 11:28

05778
 \\Cormforteth\\ (\\parakaln\\).
 See note on "2Co 1:3"
 ... through verse 7
 for this word. \\The lowly\\ (\\tous tapeinous\\).
 See note on "Mt 11:29"
 Literally, low on the ground in old sense
 # Eze 17:24
 Low in condition as here;
 # Jas 1:9
 In
 # 2Co 10:1
 regarded as abject. In this sense in papyri. "Humility as a
 sovereign grace is the creation of Christianity" (Gladstone,
 _Life_, iii, p. 466). \\By the coming\\ (\\en ti parousii\\). Same use
 of \\parousia\\ as in
 # 1Co 16:7
 which see. See also
 # 2Co 7:7; 10:10

05779
 \\Wherewith\\ (\\hi\\). Either locative case with preceding \\en\\ or
 instrumental of the relative with \\pareklth\\ (first aorist
 passive indicative). "The manner in which Paul, so to speak,
 _fondles_ this word (\\parakale\\) is most beautiful" (Vincent). \\In\\
 \\you\\ (\\eph' humin\\). Over you, upon you. \\Your longing\\ (\\tn humn\\
 \\epipothsin\\). Late word from \\epipothe\\ (\\epi\\, directive, longing
 towards, yearning). Only here in N.T. \\Mourning\\ (\\odurmon\\). Old
 word from \\oduromai\\, to lament. Only here in N.T. \\So that I\\
 \\rejoiced yet more\\ (\\hste me mallon charnai\\). Result expressed by
 \\hste\\ and the second aorist passive infinitive of \\chair\\ with
 accusative of general reference.

05780
 \\Though\\ (\\ei kai\\). If also. Paul treats it as a fact. \\With my\\
 \\epistle\\ (\\en ti epistoli\\). The one referred to in
 # 2:3
 \\I do not regret it\\ (\\ou metamelomai\\). This verb really means
 "repent" (be sorry again) which meaning we have transferred to
 \\metanoe\\, to change one's mind (not to be sorry at all). See
 # Mt 21:30; 27:3
 for the verb \\metamelomai\\, to be sorry, to regret as here. Paul is
 now glad that he made them sorry. \\Though I did regret\\ (\\ei kai\\
 \\metemelomn\\). Imperfect indicative in the concessive clause. I
 was in a regretful mood at first. \\For I see\\ (\\blep gar\\). A
 parenthetical explanation of his present joy in their sorrow. B D
 do not have \\gar\\. The Latin Vulgate has _videns_ (seeing) for
 \\blepn\\. \\For a season\\ (\\pros hran\\). Cf.
 # 1Th 2:17
 It was only "for an hour."

05781
 \\Now I rejoice\\ (\\nun chair\\). Now that Titus has come and told him
 the good news from Corinth
 # 2:12
 This was the occasion of the noble outburst in
 # 2:12-6:10
 \\Unto repentance\\ (\\eis metanoian\\). Note the sharp difference here
 between "sorrow" (\\lup\\) which is merely another form of
 \\metamelomai\\ (regret, remorse) and "repentance" (\\metanoia\\) or
 change of mind and life. It is a linguistic and theological
 tragedy that we have to go on using "repentance" for \\metanoia\\.
 But observe that the "sorrow" has led to "repentance" and was not
 Itself the repentance. \\After a godly sort\\ (\\kata theon\\). In God's
 way. "God's way as opposed to man's way and the devil's way"
 (Plummer). It was not mere sorrow, but a change in their attitude
 that counted. \\That ye might suffer loss by us in nothing\\ (\\hina en\\
 \\mdeni zmithte ex humn\\). Purpose clause with \\hina\\ and first
 aorist passive subjunctive of \\zmio\\, old verb to suffer damage.
 See note on "Mt 16:26"
 This was God's intention and so he overruled their sorrow to
 good.

05782
 \\For godly sorrow\\ (\\h gar kata theon lup\\). "For the sorrow
 according to God" (God's ideal, verse
 # 9
 \\Worketh repentance unto salvation a repentance without regret\\
 (\\metanoian eis strian ametamelton ergazetai\\). This clause
 alone should have prevented the confusion between mere "sorrow"
 (\\lup\\) as indicated in \\metamelomai\\, to regret (to be sorry again)
 and "change of mind and life" as shown by \\metanoian\\ (\\metanoe\\)
 and wrongly translated "repentance." The sorrow according to God
 does work this "change of mind and life" unto salvation, a change
 "not to be regretted" (\\ametamelton\\, an old verbal adjective of
 \\metamelomai\\ and \\a\\ privative, but here alone in N.T.). It agrees
 with \\metanoian\\, not \\strian\\. \\But the sorrow of the world\\ (\\h\\
 \\de tou kosmou lup\\). In contrast, the kind of sorrow that the
 world has, grief "for failure, not for sin" (Bernard), for the
 results as seen in Cain, Esau (his tears!), and Judas (remorse,
 \\metemelth\\). Works out (perfective use of \\kat-\\) death in the
 end.

05783
 \\This selfsame thing\\ (\\auto touto\\). "This very thing," "the being
 made sorry according to God" (\\to kata theon lupthnai\\, articular
 first aorist passive infinitive with which \\auto touto\\ agrees and
 the proleptic subject of the verb \\kateirgasato\\. \\Earnest care\\
 (\\spoudn\\). Diligence, from \\speud\\, to hasten. Cf.
 # Ro 12:11
 \\Yea\\ (\\alla\\). Not adversative use of \\alla\\, but copulative as is
 common (half dozen examples here). \\Clearing of yourselves\\
 (\\apologia\\). In the old notion of \\apologia\\ (self-vindication,
 self-defence) as in
 # 1Pe 3:15
 \\Indignation\\ (\\aganaktsin\\). Old word, only here in N.T. From
 \\aganakteo\\
 # Mr 10:14
 etc.). \\Avenging\\ (\\ekdiksin\\). Late word from \\ekdike\\, to avenge,
 to do justice
 # Lu 18:5; 21:22
 vindication from wrong as in
 # Lu 18:7
 to secure punishment
 # 1Pe 2:14
 \\Pure\\ (\\hagnous\\). Kin to \\hagios\\ (\\haz\\, to reverence),
 immaculate.

05784
 \\But that your earnest care for us might be made manifest\\ (\\all'\\
 \\heineken tou phanerthnai tn spoudn humn tn huper hmn\\). So
 the correct text, not "our care for you." Easy to interchange
 Greek \\humn\\ (your) and \\hmn\\ (our). Usual construction with
 preposition \\heneken\\ and genitive of articular infinitive with
 accusative of general reference.

05785
 \\We joyed the more exceedingly\\ (\\perissoters mallon echarmen\\).
 Double comparative (pleonastic use of \\mallon\\, more, with
 \\perissoters\\, more abundantly) as is common in the _Koin_
 # Mr 7:36; Php 1:23
 \\For the joy of Titus\\ (\\epi ti chari Titou\\). On the basis of
 (\\epi\\) the joy of Titus who was proud of the outcome of his
 labours in Corinth. \\Hath been refreshed\\ (\\anapepautai\\). Perfect
 passive indicative of \\anapau\\. Cf.
 # 1Co 16:18
 for this striking verb.

05786
 \\If--I have gloried\\ (\\ei--kekauchmai\\). Condition of first class.
 On this verb see
 # 1Co 3:21; 2Co 5:12
 \\I was not put to shame\\ (\\ou katischunthn\\). First aorist passive
 indicative of \\kataischun\\. Paul had assured Titus, who hesitated
 to go after the failure of Timothy, that the Corinthians were
 sound at bottom and would come round all right if handled
 properly. Paul's joy is equal to that of Titus. \\In truth\\ (\\en\\
 \\altheii\\). In the sharp letter as well as in I Corinthians. He
 had not hesitated to speak plainly of their sins. \\Our glorying\\
 \\before Titus\\ (\\h kauchsis epi Titou\\). The two things were not
 inconsistent and were not contradictory as the outcome proved.

05787
 \\Whilst he remembereth\\ (\\anamimnskomenou\\). Present middle
 participle of \\anamimnsk\\, to remind, in the genitive case
 agreeing with \\autou\\ (his, of him). \\The obedience of you all\\ (\\tn\\
 \\pantn humn hupakoun\\). A remarkable statement of the complete
 victory of Titus in spite of a stubborn minority still opposing
 Paul. \\With fear and trembling\\ (\\meta phobou kai tromou\\). He had
 brought a stern message
 # 1Co 5:5
 and they had trembled at the words of Titus (cf.
 # Eph 6:5; Php 2:12
 Paul had himself come to the Corinthians at first with a nervous
 dread
 # 1Co 2:3

05788
 \\I am of good courage\\ (\\tharr\\). The outcome has brought joy,
 courage, and hope to Paul.

05789
 \\The grace\\ (\\tn charin\\). As manifested in the collection in the
 churches, poor as they were. The Romans had lacerated Macedonia
 (Livy, XLV. 30).

05790
 \\Proof\\ (\\dokimi\\). Tests as of metals as in
 # 2:9
 \\Abundance\\ (\\perisseia\\). Late word from \\perisseu\\, to overflow.
 \\Their deep poverty\\ (\\h kata bathous ptcheia autn\\). \\Ptcheia\\ is
 old word from \\ptcheu\\, to be a beggar, as of Jesus in
 # 8:9
 (from \\ptchos\\, cowering in fear and poverty, as in
 # Lu 14:13
 but ennobled by Christ as in
 # Mt 5:3; 2Co 8:9
 Poverty down deep. Strabo (LX 419) has \\kata bathous\\, down to the
 bottom. \\Liberality\\ (\\haplottos\\). From \\haplous\\, single, simple
 # Mt 6:22
 "The passage from single-mindedness or simplicity to liberality
 is not quite obvious" (Plummer). Perhaps "heartiness" supplies
 the connecting link. See also
 # 9:11-13

05791
 \\Beyond their power\\ (\\para dunamin\\). "Alongside" with accusative
 like \\huper dunamin\\ in
 # 1:8
 Field (_Ot. Nov_.) quotes Josephus (_Ant_. iii. 6, 1) for \\kata\\
 \\dunamin\\ and \\para dunamin\\ as here. Few give \\kata dunamin\\
 (according to actual ability). Paul commends this high pressure
 collection because of the emergency. \\Of their own accord\\
 (\\authairetoi\\). Old verbal adjective (\\autos, hairetos\\ from
 \\haireomai\\, to choose), of their own initiative, voluntary. Only
 here and verse
 # 17
 in N.T. Papyri often have \\hekousis kai authairets\\ (willingly
 and voluntarily).

05792
 \\Beseeching us with much intreaty in regard of this grace\\ (\\meta\\
 \\polls paraklses deomenoi hmn tn charin\\). Literally, "with
 much intreaty begging of us the favour and the partnership in the
 ministry to the saints." The accusative (\\charin\\) after \\deomai\\ is
 unusual. By \\charis\\ Paul means the privilege of giving (cf.
 # Ac 24:27
 Apparently Paul had been reluctant to press the Macedonians
 because of their manifest poverty. They demanded the right to
 have a share in it.

05793
 \\We had hoped\\ (\\lpisamen\\). First aorist active indicative of
 \\elpiz\\. "Expected," he means. They went beyond his hopes about
 them. \\First they gave their own selves\\ (\\heautous edkan prton\\).
 First aorist active indicative of \\didmi\\ (k aorist). "Themselves
 they gave first." That is the explanation of the generous giving.

05794
 \\Insomuch that we exhorted Titus\\ (\\eis to parakalesai hmas Titon\\).
 Use of \\eis to\\ and the infinitive for result with accusative of
 general reference (\\hmas\\). See Robertson, _Grammar_, p. 1003. \\He\\
 \\had made a beginning before\\ (\\proenrxato\\). First aorist active
 indicative of the double compound verb \\pro-en-archomai\\, still
 found only here and verse
 # 10
 to make a start before others. \\Complete\\ (\\epitelesei\\) First aorist
 (effective) active subjunctive of \\epitele\\, to finish, with
 perfective use of \\epi\\ in composition.

05795
 \\In this grace also\\ (\\kai en tauti ti chariti\\). This gifted
 church
 # 1Co 12-14
 had fallen behind in the grace of giving. Kindly irony in this
 allusion.

05796
 \\Proving\\ (\\dokimazn\\). Testing and so proving. \\The sincerity also\\
 \\of your love\\ (\\kai to ts humeteras agaps gnsion\\). Old
 adjective, contraction of \\genesios\\ (\\ginomai\\), legitimately born,
 not spurious. A collection is a test of one's love for Christ,
 not the only test, but a real one.

05797
 \\Though he was rich\\ (\\plousios n\\). Concessive present participle
 \\n\\ from \\eimi\\, to be. \\Be became poor\\ (\\eptcheusen\\). Ingressive
 aorist active indicative of \\ptcheu\\ (see verse
 # 2
 on \\ptcheia\\). \\Through his poverty\\ (\\ti ekeinou ptcheii\\).
 Instrumental case, by means of. \\Might become rich\\ (\\ploutste\\).
 Ingressive first aorist active subjunctive of \\ploute\\, to be rich
 with \\hina\\ (that).
 See note on "Lu 1:53"
 See note on "1Co 4:8"

05798
 \\Judgment\\ (\\gnmn\\). Deliberate opinion, but not a "command"
 (\\epitag\\ verse
 # 8
 Cf.
 # 1Co 7:25
 \\A year ago\\ (\\apo perusi\\) From last year. \\Not only to do, but also\\
 \\to will\\ (\\ou monon to poisai, alla kai to thelein\\). Articular
 infinitives the objects of \\proenrxasthe\\ on which verb see verse
 # 6
 That is to say, the Corinthians promised before any others.

05799
 \\The readiness to will\\ (\\h prothumia tou thelein\\). Old word from
 \\prothumos\\ (\\pro, thumos\\), forwardness, eagerness
 # Ac 17:11
 They were quick to pledge. \\The completion also\\ (\\kai to\\
 \\epitelesai\\). The finishing also (articular first aorist active
 infinitive). \\Out of your ability\\ (\\ek tou echein\\). "Out of the
 having," literally, and so, "out of what you can give" (verse
