2 Coríntios 2
Tony Garland · Citado em PreceptAustin
2 Coríntios 2
Garland has almost 9 pages of discussion from page 116-125 in his commentary NAC-2Cor) that "The majority of commentators assume that the guilty party was some unknown person who led a revolt against Paul." (NAC-2Cor) But - (but in some degree) Term of contrast. Paul now contrasts his emotional response (no sorrow) to that of the Corinthian church (sorrow). In some degree (in part, more or less, in some measure)--in order not to say too much (see epibareo - NAS Marginal note = "Lit so that I not be burdensome")--to all of you - Not to say too much has the sense of "in order not to heap up too great a burden of words", not to exaggerate, not to be too hard, not to overstate it. Paul does not want to burden them by belaboring the offensive incident or elaborate in detail about the offense. "He does not wish to give pain by too severe language" (ATR) He certainly did not want to exaggerate the sorrow producing situation or as we might say today "blow it out of proportion." To all of you indicates that the whole church had suffered because of the one who had caused sorrow. As Paul goes on to say later, since the offender had repented, the incident did not need to be rehashed but needed to be closed. It was time for the church to move on to forgiveness and restoration of the offender.
2 Coríntios 2
Garland - Forgiveness, however, does not require that the church reinstate the person into a position of authority again but does require his reinstatement into their fellowship....Comfort is not unrelated to spurring others to live worthily of the gospel. It does not mean making others feel comfortable about their past sin but leading them to godly sorrow where they find God’s forgiveness....Christians are to live triumphantly, knowing that their sins have been forgiven by God; and living under an excessive, all-consuming guilt can only destroy life, not bring life. The past disgrace may continue to burden the offender, but now he will not need to carry the load alone but will have his fellow Christians to bear him up (cf Galatians 6:1-2+)....The issue of church discipline is a difficult one, and the danger is that we will go to one extreme or the other. On the one hand, we may not want to do anything when someone is guilty of an offense that brings disgrace upon or disrupts the community. We will bury our heads in the sand and hope that all the unpleasantness will soon go away. Or we may try to substitute cheap grace for real grace by letting bygones be bygones without signs of genuine repentance. On the other hand, we may be tempted to go too far in discipline so that it becomes destructive rather than constructive. We may try to turn the one who is condemned into a scapegoat and inappropriately cover up our own hidden sins by taking out our anger on this victim. Hughes correctly recognizes that it is “no less a scandal” to ban a penitent sinner forever from the redeemed and reconciled community as it is to wink at flagrant wickedness.....Sinners must pass through a period of despair, but the danger comes when they become permanently mired in gloom and lose all hope of forgiveness. Feeling that there is no way out can present an even worse danger to the soul. Along these lines, John Chrysostom cites the grief of Judas, which resulted in his suicide (Matt 27:3–5) (NAC-2Cor) Otherwise such a one might be overwhelmed (katapino - overcome, "gulped down") by excessive (perissos) sorrow (lupe) - Failure to forgive this repentant man's offense might overwhelm him or as the KJV says might cause him to "be swallowed up!" Barclay's says "lest such a one be engulfed by excess of grief." The same verb katapino is used in a positive sense in 2 Cor. 5:4 (swallowed-up by life) The goal of sorrow was not to overwhelm the man but to bring to repentance "For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death." (2 Cor. 7:10+) John Calvin gives good advice regarding church discipline - Calvin gives sage advice: “Severity is required in order that wicked men may not be made more bold by being allowed to go unpunished—for this is rightly said to be an enticement to sin. But on the other hand there is a danger that a man who is disciplined will fall into despair so that the Church must practice moderation and be ready to pardon anyone as soon as it is sure that he has sincerely repented. As Barton says "The Greek verb for “overwhelmed” (katapino) was used in Greek writings to describe engulfing waves. Thus Paul’s image here was of the disciplined person drowning in sadness. Paul wasn’t concerned for his own vindication in this distressing incident but instead for the offender’s spiritual welfare." (Life Application Commentary) We all agree that forgiveness is a beautiful idea until we have to practice it. -- C. S. Lewis Forgive (grant, freely give, bestow) (5483) charizomai from charis = grace, undeserved merit or favor) has the basic meaning of to give, but goes on to mean to give or grant as a favor, gratuitously, generously, graciously and in kindness, bestowing as a gift of grace or out of grace (i.e., undeserved forgiveness), release, pardon, remit. Half of the NT uses of charizomai (12/23) convey the sense of granting forgiveness, both Divine and human. To forgive out of grace, means it is done freely and without the recipient necessarily meriting the forgiveness. In Luke 7:42 this meaning overlaps with the forgiving or canceling of a debt, which in a sense is what one does when they forgive another individual. Vine adds charizomai means "to bestow a favor unconditionally… then to remit a debt, and hence to forgive… Charizomai primarily denotes to show a favor (charis)… In each case the idea of a free, unconditioned act is involved, and in all save one or two cases this is the dominant thought, cp. Acts 27:24; Philemon 22 (Collected writings of W. E. Vine) Comfort (3870) parakaleo from para = beside + kaleo = call) conveys the basic idea of calling one alongside to help or give aid as in a judicial sense of an advocate who renders legal aid and comfort. Because a person can be called alongside for many purposes, parakaleo has a wide range of meanings including to entreat, appeal to, summon, comfort, exhort, or encourage. Parakaleo came to mean exhorting, admonishing, encouraging, call to one’s side, call to one’s aid. English "encourage" means “with heart.” To comfort or encourage in a sense is to give them new heart. Shallow sympathy makes people feel worse but true spiritual encouragement makes them feel better and brings out the best in people. The English word paraclete (parakletos) is from parakaleo. Webster's 1828 dictionary defines paraclete as "an advocate; one called to aid or support; hence, the consoler, comforter or intercessor, a term applied to the Holy Spirit." Parakaleo is a keyword in 2 Corinthians (18x in 15v out of a total of 107x in NT) 2 Co. 1:4; 2 Co. 1:6; 2 Co. 2:7; 2 Co. 2:8; 2 Co. 5:20; 2 Co. 6:1; 2 Co. 7:6; 2 Co. 7:7; 2 Co. 7:13; 2 Co. 8:6; 2 Co. 9:5; 2 Co. 10:1; 2 Co. 12:8; 2 Co. 12:18; 2 Co. 13:11; Overwhelmed (devoured, swallowed up) (2666) katapino from katá = down + pínō = to drink) means literally to drink or gulp down, and so to swallow and to swallow up completely. "Devour" means to cause something to pass through the mouth and into the stomach--to gulp down. Figuratively katapino means to cause the complete even sudden destruction of someone or something. Negatively it could mean to destroy (cf. 1 Cor. 15:54; 2 Cor. 2:7; Heb. 11:29; 1 Pet. 5:8). Paul uses katapino again in 2 Cor 5:4 writing "so that what is mortal will be swallowed up by life." Peter uses katapino in 1 Peter 5:8+ commanding saints to "Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour." Our enemy is seeking to bring us to spiritual ruin, to demoralize us so that we are on the "sidelines" so to speak, to weaken our faith and replace it with fear (See Fear, How to Handle It) Utley on excessive (perissos) - Literally “lest by more abundant grief such a one should be swallowed up.” The first term is perissos. Paul uses it and its related forms often in his letters to Corinth. 1. perissos/perissoteros a. exceedingly (cf. 1 Cor. 12:23, 24; 15:10) b. excessive (cf. 2 Cor. 2:7; 10:8) c. superfluous (cf. 2 Cor. 9:1) 2. perissoterōs, more abundantly (cf. 2 Cor 1:12; 2:4; 7:13, 15; 11:23; 12:15) 3. perisseuō a. to abound (cf. 2 Cor. 1:5; 3:9; 9:8, 12) b. abundantly gifted (cf. 1 Cor. 14:12; 2 Cor. 8:7) c. to abound in performance (cf. 1 Cor. 15:58) d. abound in food (cf. 1 Cor. 8:8) e. cause to be abundant (cf. 2 Cor. 4:14; 9:8) 4. perisseuma, superabundance (cf. 2 Cor. 8:13, 14) 5. perisseia, superabundance (cf. 2 Cor. 8:2; 10:15) These usages show how Paul often used this term to express positive spiritual abundance. When he uses it negatively, it shows the depth of his concern for the sinning person. Paul’s sorrow and pain were extreme. Paul feared how Satan could take advantage of a spiritually “crushed” person (possibly from personal experience). Welcome Home! Forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. —2 Corinthians 2:7 Today's Scripture: 2 Corinthians 2:1-11 For many teenagers who run away, returning home isn’t always all they had hoped for. More than a few 15-year-olds have been confronted by a father who has snarled, “I don’t know if I can ever forgive you. It’s bad enough that you’ve given your mother migraines ever since you outgrew the backyard. But now you’ve done it. Coming home doesn’t change the fact that you’re just a dirty little delinquent.” Our attitude toward the delinquent in the family of God should be quite different. In 2 Corinthians 2, Paul told how to receive a repentant Christian back into the fellowship of the church (vv.6-8). Lord, speak to me, that I may speak In living echoes of Thy tone; As Thou has sought, so let me seek Thy erring children lost and lone. —Havergal The backslider who turns back to the Lord needs the backing of the church. Related Resources: Forgive/Forgiveness Freedom Through Forgiveness - Life Action Ministries worksheet Exposition of "Forgiveness" in Ephesians 4:32 Exposition of "Forgiveness" in Colossians 3:13 Exposition of "Forgiveness" in Matthew 6:12 and Matthew 6:14-15. Illustrations and quotes on forgiveness John MacArthur discusses 10 Biblical reasons for forgiving others 2 Corinthians 2:5-6 The Blessings of Forgiveness, Part 1 - John MacArthur 2 Corinthians 2:7-11 The Blessings of Forgiveness, Part 2 - John MacArthur 2 Corinthians 2:5-11 The Blessings of Forgiveness, Part 3 - John MacArthur NT words for forgive/forgiveness: Forgiveness (859) aphesis Forgive (send away from, cancel the debt, release, let go) (863) aphiemi Forgive (grant, freely give, bestow) (5483) charizomai Excellent 5 Part Sermon Series on Forgiveness by Dr Ray Pritchard: following messages are also in his book - The Healing Power of Forgiveness (see reviews by readers) 1) Forgiveness Healing the Hurt We Never Deserved 2) Forgiveness and the Lord's Prayer 3) Judge Not! 4) Is Total Forgiveness Realistic 5) The Final Step-Blessing Your Enemies Other Resources on Forgiveness Father, Forgive Them by Dr. Ray Pritchard Forgiving the Unforgivable by Dr. Ray Pritchard How Can I Learn to Forgive? by Dr. Ray Pritchard Unless You Forgive by Dr. Ray Pritchard Forgiving the Unforgivable article by Dr. Ray Pritchard Forgiveness of Injuries (Mt 18:21-22) by John Angell James Forgiveness of Sins by Henry Law - 17 Chapter Treatise! 2 Corinthians 2:8 Wherefore I urge you to reaffirm your love for him. KJV 2 Corinthians 2:8 Wherefore I beseech you that ye would confirm your love toward him. NET 2 Corinthians 2:8 Therefore I urge you to reaffirm your love for him. BGT 2 Corinthians 2:8 διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην· NLT 2 Corinthians 2:8 So I urge you now to reaffirm your love for him. ESV 2 Corinthians 2:8 So I beg you to reaffirm your love for him. NIV 2 Corinthians 2:8 I urge you, therefore, to reaffirm your love for him. GNT 2 Corinthians 2:8 διὸ παρακαλῶ ὑμᾶς κυρῶσαι εἰς αὐτὸν ἀγάπην· YLT 2 Corinthians 2:8 wherefore, I call upon you to confirm love to him, ASV 2 Corinthians 2:8 Wherefore I beseech you to confirm your love toward him. CSB 2 Corinthians 2:8 Therefore I urge you to reaffirm your love to him. MIT 2 Corinthians 2:8 Therefore, I call on you to affirm him with love. NKJ 2 Corinthians 2:8 Therefore I urge you to reaffirm your love to him. NRS 2 Corinthians 2:8 So I urge you to reaffirm your love for him. NAB 2 Corinthians 2:8 Therefore, I urge you to reaffirm your love for him. NJB 2 Corinthians 2:8 That is why I urge you to give your love towards him definite expression. GWN 2 Corinthians 2:8 That is why I urge you to assure him that you love him. BBE 2 Corinthians 2:8 For which cause my desire is that you will make your love to him clear by your acts. to reaffirm your love: Ga 5:13 6:1,2,10 Jude 1:22,23 2 Corinthians 2 Resources - Multiple Sermons and Commentaries Related Passage: Galatians 5:13+ For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve (present tense - as your lifestyle. Only way to do this is to learn to depend on the Holy Spirit) one another. Galatians 6:1-2+ Brethren, even if anyone is caught in any trespass, you who are spiritual, restore (present imperative see our need to depend on the Holy Spirit to obey - restore is katartizo- used of mending nets as in Mt 4:19+, setting broken bones) such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ. REFORMATION & RESTORATION BY PUBLIC REAFFIRMATION Public rebuke resulting in repentance now called for public reaffirmation and restoration. Wherefore I (present tense - continually) urge (exhort, ESV = beg) you to reaffirm your love (agape) for him -
2 Coríntios 2
Garland says (referring to Colossians passage) "The reaffirmation of love requires some public, concrete expression rather than just mouthing expressions of love." (NAC-2Cor) As God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity (Col 3:12–14). Reaffirm (2964)(kuroo from kuros = authority, confirmation) means to confirm, ratify, validate (in classic Greek used in legal transactions like peace treaties, contracts involving sales, decrees, and bidding at auctions). It means to "cause someone to recognize the reality of something" (LN) In the only other NT use in "Galatians 3:15+ kuroō is used as legal terminology meaning to “confirm,” “ratify,” or “validate” (cf. Gal 3:17). Namely, once a man’s will is given “authoritative confirmation” it can in no way be changed or voided. Hence, kuroō here refers to the execution itself which brings the will into force." (Complete Biblical Library) Love (26)(agape) is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (fruit of the Spirit - Gal 5:22+). Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or sentimentality. Ring The Bell I urge you to reaffirm your love to him. —2 Corinthians 2:8 Today's Scripture: 2 John 1:1-6 The story is told of a king who had a silver bell placed in a high tower of his palace early in his reign. He announced that he would ring the bell whenever he was happy so that his subjects would know of his joy. The people listened for the sound of that silver bell, but it remained silent. Days turned into weeks, and weeks into months, and months into years. But no sound of the bell rang out to indicate that the king was happy. The king grew old and gray, and eventually he lay on his deathbed in the palace. As some of his weeping subjects gathered around him, he discovered that he had really been loved by his people all through the years. At last the king was happy. Just before he died, he reached up and pulled the rope that rang the silver bell. Think of it—a lifetime of unhappiness because he didn’t know that he was warmly loved and accepted by his loyal subjects. Someone gave me a cheering word Of which I was in need, And faith was bolstered once again By just that tiny deed. —Sheldon The human spirit rings with hope at the sound of an encouraging word. 2 Corinthians 2:9 For to this end also I wrote, so that I might put you to the test, whether you are obedient in all things. AMP For this was my purpose in writing you, to test your attitude and see if you would stand the test, whether you are obedient and altogether agreeable [to following my orders] in everything. The Living Bible I wrote to you as I did so that I could find out how far you would go in obeying me. KJV 2 Corinthians 2:9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. NET 2 Corinthians 2:9 For this reason also I wrote you: to test you to see if you are obedient in everything. BGT 2 Corinthians 2:9 εἰς τοῦτο γὰρ καὶ ἔγραψα, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε. NLT 2 Corinthians 2:9 I wrote to you as I did to test you and see if you would fully comply with my instructions. ESV 2 Corinthians 2:9 For this is why I wrote, that I might test you and know whether you are obedient in everything. NIV 2 Corinthians 2:9 The reason I wrote you was to see if you would stand the test and be obedient in everything. GNT 2 Corinthians 2:9 εἰς τοῦτο γὰρ καὶ ἔγραψα, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ εἰς πάντα ὑπήκοοί ἐστε. YLT 2 Corinthians 2:9 for, for this also did I write, that I might know the proof of you, whether in regard to all things ye are obedient. ASV 2 Corinthians 2:9 For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things. CSB 2 Corinthians 2:9 I wrote for this purpose: to test your character to see if you are obedient in everything. MIT 2 Corinthians 2:9 For also I wrote to you with this purpose in mind that I might know whether in every matter you pass the test of obedience. NKJ 2 Corinthians 2:9 For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. NRS 2 Corinthians 2:9 I wrote for this reason: to test you and to know whether you are obedient in everything. NAB 2 Corinthians 2:9 For this is why I wrote, to know your proven character, whether you were obedient in everything. NJB 2 Corinthians 2:9 This was in fact my reason for writing, to test your quality and whether you are completely obedient. GWN 2 Corinthians 2:9 I had also written to you to test you. I wanted to see if you would be obedient in every way. BBE 2 Corinthians 2:9 And for the same reason I sent you a letter so that I might be certain of your desire to do my orders in all things. that: 2Co 7:12-15 8:24 Ex 16:4 De 8:2,16 13:3 Php 2:22 whether: 2Co 7:15 10:6 Php 2:12 2Th 3:14 Philemon 1:21 2 Corinthians 2 Resources - Multiple Sermons and Commentaries PAUL'S PROOF BY TESTING THE CORINTHIANS Paul now shifts his focus from the offender to those offended, the Corinthian church. Kruse - It is true that the ‘severe’ letter’s purpose (ED: THIS LETTER IS LOST TO US) was to demand disciplinary action against the offender, but this demand was intended also to test the Corinthians’ obedience. What Paul expected was not obedience to him personally, but obedience to the gospel and its implications (TNTC-2Cor) For (gar) to this end also I wrote - Explains why he charged them to reaffirm the repentant man with supernatural love. He wrote them rather than coming in person and exacting discipline himself because he wanted the Corinthians to accept corporate responsibility and carry out the discipline and restoration themselves. John MacArthur sees the letter he wrote as the severe letter between 1 and 2 Corinthians (described in 2 Cor 2:4). (MNTC-2 Cor) Broomall notes that "Paul indicates three reasons why he wrote: (1) to prepare them for his visit (2Co 2:3); (2) to manifest to them his love (2Co 2:4); (3) to test their obedience (2Co 2:9)." (2 Corinthians 2) So that (hina - purpose clause) I might put you to the test whether you are obedient ("give ear") in all things - More literally it reads "that I might know the proof of you" (2Co 2:9YLT), that is, to know if the Corinthians' obedience to Paul was genuine. Test (dokime) was used to test metal coins to make sure they were genuine and Paul had the same goal, to make sure they were genuine believers. In all things indicates partial obedience is disobedience! They had obeyed by disciplining the offender but now needed to obey by loving the offender. They had obeyed the first part of Jesus' instruction in Lk 17:3+ ("rebuke him") but now needed to obey the last part ("forgive him"). Their willingness to forgive the repentant offender would be the real test of whether their hearts were right before God. To the praise of the glory of God's grace, the Corinthian church passed the test on both accounts! Barton - Paul reiterated his reason for writing the “severe letter” to the Corinthians. First of all, he hoped the letter would rectify the troublesome situation before he arrived (see 2Co 2:3). When he visited them, he wanted to encourage them in their faith instead of correcting then. Second, he wanted to test their obedience. (Life Application Commentary) Murray Harris - A positive Corinthian response to this plea would afford Paul further evidence of the church's willingness to acknowledge his divinely given authority. By reproving the offender after hearing the "severe letter," they had stood the test and proved their obedience in all respects (cf. 2Co 7:11, 12). Now by ending the punishment, they would be doing the same. (Expositor's Bible Commentary) Test (prove your character)(1382)(dokime related to dokimazo) can refer to a trial, test or ordeal and commonly describes the quality of having stood the test. BDAG says that "enduring something amounts to a test that promotes and validates the character of the one undergoing it." Dokime in secular Greek was used to describe metals that had been tested and been determined to be pure. The idea of dokime is that when you put the metal through a fiery test and if it comes out on the other side "persevering and enduring", you call the metal proven, authentic or genuine. The less abstract concept of dokimē as “a test,” “authentication,” or “proof of genuineness” occurs in 2Co 13:3. Paul advised the agitators in Corinth that he would indeed give them “proof” of his authority as spokesman for Christ. The “proof” they would receive, however, would not be what they wanted, for Paul promised to prove his authority by “not (sparing) those who sinned earlier or any of the others” (2 Cor 13:2NIV). See Utley's topic Testing (peirazo and dokimazo) All 6 uses are by Paul - keyword in 2 Cor 4/6 in 2 Cor - Ro 5:4 = "proven character"; 2Co. 2:9; 2Co 8:2 "great ordeal"; 2Co 9:13 "because of the proof"; 2Co 13:3 "since you are seeking for proof of the Christ who speaks in me"; Phil. 2:22 = "you know of his proven worth." Obedient (5255) hupekoos from hupo = under, frequently meant not simply to be beneath but totally under power, authority, control of + akouo = hear and apprehend with mind, English = acoustic) is an adjective which means giving ear to, hearkening, attentively listening and thus describes one who is obedient. Obedient describes a person who obeys based on the fact that they have paid attention to what was commanded or instructed. In other words, what they heard did not just (as the saying goes) "go in one ear and out the other!" We have all seen the child who, when they are being instructed by their parents, responds by putting their hands over their ears so as to not hear their parent's words! That is a picture of not "giving ear to" (i.e., they are disobedient - I'm sure this doesn't describe your child dear reader!). 2 Corinthians 2:10 But one whom you forgive anything, I forgive also; for indeed what I have forgiven, if I have forgiven anything, I did it for your sakes in the presence of Christ, Kistemaker - The one you forgive, I forgive. For what I have forgiven, if indeed I had to forgive something, I did on account of you in the presence of Christ,
2 Coríntios 2
Garland has an interesting note on the verb take advantage - It could also mean “rob.” Satan will rob the community of a member of their group. If Paul refers to the man in 1 Corinthians 5, they may have turned him over to Satan, but Satan cannot keep him if he repents. If the community does not forgive and accept the contrite offender, however, Satan may cheat them of another soul....This passage and 1 Cor 5:1–5 reveal how important it is for the Christian community to balance the exercise of firm discipline with compassionate charity toward those who repent. Failure to do either plays into the hands of Satan. In this passage Paul reveals that showing forgiveness is one way for the church to close the door on Satan’s evil designs to destroy it....See Eph 6:11, the “methods” of Satan; and 2 Cor 11:14; 2Cor 12:7. Satan also seeks to devour people (1 Pet 5:8) and frequently allows them to stew in the juices of their own spitefulness and bitterness.....A situation that requires forgiveness is the time when Satan can work his worst and is the most dangerous. Satan fans the flames of hurt into an inferno of hostility.....Paul’s concluding greetings in Ro 16:20, “The God of peace will soon crush Satan under your feet,” may seem ironic—a God of peace crushing an enemy. But Satan is the enemy of peace. He is defeated by reconciliation. Christian love and charity neutralize all of Satan’s powers over us and serves as an invisible, protective shield. (NAC-2Cor) Henry Blackaby - When you meet opposition to your faith, your first reaction may be anger toward your antagonist. This may divert your attention from the deeper, spiritual dimensions of your conflict. Your adversary may be hopelessly in bondage to sin. Rather than retaliating, you should immediately and earnestly intercede for that person. Your opponent's hostility is your invitation to become involved in God's redemptive work to free him or her from spiritual bondage. Be alert to the spiritual warfare around you. Satan (4567) satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc. An enemy who that contends with, opposes, resists. An adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. Satan is the inveterate, implacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Satan is not a myth or a fable, but a created, fallen angel who is a real, supernatural evil being (Mt 16.23; 1 Th 2.18+). Satan is not divine but is subject to the divine Creator Jesus (John 1:3, Col 1:16+). He was the tempter of Jesus and sifter of men like Peter (Mt 4.1, Lk 4:2+, Mk 1:13+, Lk 22:31+). Believers have been rescued from Satan's "domain (right and the might) of darkness, and transferred to the kingdom of His beloved Son" (Col 1:13+), The Gospel supernaturally enables men "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in" Christ (Acts 26:18+) There are ONLY TWO spiritual kingdoms on earth, the kingdom of darkness headed by Satan and the kingdom of God headed by Jesus Christ. All unregenerate people belong the Satan's kingdom (cf Jn 8:44) and all believers are blessed to belong to Christ's kingdom. John speaking for believers says "We know that we are of God, and that the whole (unregenerate) world (from politics to entertainment to religion, etc) lies in the power of the evil one" (1 Jn 5:19+) who is "the prince of the power of the air" (Eph 2:2+), "the ruler of this world" (Jn 14:30). Because this passing world (1 Jn 2:17+) is completely under Satan's influence, believers must avoid being contaminated by the influences of the world, "for whoever wishes to be a friend of the world makes himself an enemy of God." (James 4:4+,) John commands believers "Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever." (1 John 2:15-17+;) James tells us that "Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world." (James 1:27+). Take advantage (defraud) (4122) pleonekteo from pleíon = more + écho = have <> pleonektes = one who wants more, covetous of something that others have as in 1Cor 5:10ff+, a defrauder for gain) literally means to have more than another and then to take advantage of any one. To claim more. To covet. To have more than one's due. To selfishly attempt to gain more at all costs and by all means disregarding others and their rights. Defraud means to selfishly and greedily take something at someone else's expense. Pleonekteo - 5x in NT - 2Co. 2:11; 2Co. 7:2 = we took advantage of no one; 2Co. 12:17 = I have not taken advantage of you; 2Co. 12:18 = Titus did not take any advantage of you; 1Th 4:6 defraud his brother Lexham Research Commentary - 2 Corinthians - Pleonekteo, “To Defraud” or “To Outwit.” In its usual sense, the term pleonekteō refers to material gain or greediness. In a more abstract sense, the term refers to overreaching or taking too much. In 2 Cor 9:5b, the related word pleonexia (literally “greed”) demonstrates this focus on material gain (literally “a generous gift and not as greed”). The term pleonekteō occurs three times in 2 Corinthians with this focus, as Paul denies using the gospel as a means to personal material gain. He is adamant that he has “taken advantage of (pleonekteō) no one” (2 Cor 7:2), that none of his emissaries have taken advantage of anyone (2 Cor 12:17), and that Titus in particular has not taken advantage of anyone (2 Cor 12:18). Schemes (3540) noema from noéo = perceive in turn from noús = mind) is literally the result of the activity of the "nous" or mind, that part of man which thinks. Noema means that which is thought (a thought), perceived with the mind (a mental perception), understood, pondered, or considered. Noema refers to the content of thinking and reasoning, to what is thought, conceived or perceived. Stated another way noema is the psychological faculty of understanding, reasoning, thinking, and deciding. It can also conveys the negative idea (all NT uses except here in Php 4:7 are in a bad sense) of plot, method or scheme and is so used in describing Satan, Paul writing "in order that no advantage be taken of us by Satan; for we are not ignorant of his schemes (wiles, evil plans, purposes, intentions, enterprises, devices, designs, sly ways or cunning, the great number of stratagems which he is constantly using to injure us and to destroy the souls of people) (noema)." (2Cor 2:11) In this same letter Paul explains that although we walk in the flesh, we do not war according to the flesh but instead, with the aid of divinely powerful "weapons… are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought (noema) captive to the obedience of Christ" (2Cor 10:3, 4, 5+)
2 Coríntios 2
Garland - These next two verses serve as a transition from his defense for failing to come as planned and his defense of his boldness and afflictions as an apostle of Christ. Paul does not complete the story of the relief he felt when he finally saw Titus in Macedonia and received the good news about their godly sorrow and renewed zeal for him (2Co 7:5–16). Instead, he returns to the theme of the grief he suffered from his visit (2Co 2:3). On the one hand, harking back to his aborted mission to Troas reinforces his point that his failure to visit them as planned was not because he did not care for them but because he was overwhelmed with sorrow regarding them. It also makes clear that he does not make changes in his plans lightly; he was weighed down by anguish. On the other hand, it provides a transition for the discussion of his many afflictions which have caused some in Corinthians to question his suitability and qualifications as an apostle. (NAC-2Cor) When I came to Troas (see map above > NE corner of Asia) for (eis = purpose = thus to proclaim or preach is implicit) the gospel (NET - "to proclaim the gospel") of Christ and when a door was opened for me in the Lord - Troas was the main exit port on the northern coast of western Asia, from which to travel to Macedonia. Note that Paul was a single minded man (cf Php 3:13+, Ps 86:11b). He did not go to Troas for a vacation on the coast, but for proclamation of the gospel of Christ, the good news about Jesus (objective genitive = "about Christ") which Paul summarized in 1Co 15:1-9+. Note the phrase in the Lord is interpreted two ways - one is in the Lord speaks of agency, that is, that the door for evangelizing was opened by the Lord. The other interpretation is that in the Lord indicates the sphere within which the opportunity for service lay. Either way any success Paul success might experience in evangelizing was due to the Lord, especially the Spirit of Jesus. As Victor Furnish says "in the Lord, might designate both the means by which the door was opened and the sphere wherein Paul’s opportunity lay." (Anchor Bible Commentary-2Cor) The time sensitive word when implies that he came to Troas but then waited on the Spirit to open a door. The verb opened (anoigo - see similar uses above) is in the perfect tense meaning that at some time in the past it was opened and remained open. This reminds me of the saying an "open door of opportunity." It is in the passive voice in this context signifying the divine passive (the work of the Spirit). To open a door means to make possible an opportunity. Contrast the opened door in Troas with the situation in Acts 16:6-7+ where Paul was trying to "go into Bithynia and the Spirit of Jesus did not permit him." (Corollary - the Spirit opened and closed doors for the proclamation of the gospel). And so where did Paul go from there (that is when the Spirit shut the door in Acts 16:6-7+) He passed by Mysia (see map above) and "came down to Troas" (Acts 16:8+) where he had the Macedonian vision (Acts 16:9-11+ see "Macedonian Call"). Whether he preached the gospel in Troas on this first visit in Acts 16 is not stated in the text. But in 2Cor 2:12 Paul reports that the door was opened (presumably opened by the Spirit) for the gospel and it is possible that he planted the church in Troas at this time for in Acts 20:6-12 it is clear that there is an established church. Not everyone agrees he proclaimed the Gospel in Troas at this time, but left for Macedonia because he was distraught at Titus not coming to Troas. I agree with Murray Harris' comment that "We may safely assume that Paul actually preached in Troas, though v. 12 speaks only of his intent. He would recognize that the “door” of opportunity was “open” (note Acts 16:6–10+) only after he had grasped the evangelistic opportunities initially afforded by the Lord. But evangelism was curtailed (remarkable, in the light of 1 Cor 9:16+!) owing to Paul’s restless spirit (perhaps seen as a device used by Satan, cf. 2Co 2:11. This disquiet (2Co 7:5, 6+) was caused by several factors: (1) the disheartening opposition at Ephesus, which had caused his premature departure; (2) persistent uncertainty and fears concerning the situation at Corinth (2Co 7:5b+), because of Titus’s non-arrival; and (3) concern for the safety of Titus in travel (note 2Co 7:6b, 7a+), particularly if he was carrying the completed Corinthian collection. (Expositor's Bible Commentary) (Bold added) Ralph Martin on I came to Troas for the gospel of Christ - There must have been more to the phrase, and we should see here a measure of success in preaching and church formation at Troas. When Paul came to leave Troas (prematurely?) he did so with reluctance: ἀποτάξαμενος αὐτοῖς, lit., “having said farewell to them” (v 13). Héring notes the “solemn character” of this farewell. And Rissi (Studien, 16) sees in this decision to leave a successful mission enterprise in its early days an “ultimate sign of his love” for the Corinthian church, about whose welfare Paul was deeply concerned. He was eager to rendezvous with Titus in order to learn from him how matters fared at Corinth....When pastoral concerns weighed heavily upon him he could not put his heart in evangelistic opportunity. In the event, it was better for him to quit Troas and press on to meet his colleague on his return from Corinth. No good purpose is served, we learn, in any Christian’s attempting a piece of service when his or her real interests lie elsewhere; and pastoral responsibility stood high on Paul’s agenda at this time. (WBC-2Cor)