Ver. 7. ὥστε τοὐναντίον μᾶλλον κ.τ.λ.: so that contrariwise ye should rather forgive him and comfort him (cf., for the sentiment, Ecclus. viii. 5, Col. iii, 13, Eph. iv. 32). We should expect some verb like δεῖν, but it is perhaps sufficiently suggested by ὥστε. χαρίζεσθαι is gene- rally found in the N.T. in the sense of “τὸ bestow a favour"’; but it conveys the special meaning “to forgive”’ in the pas- sages referred to above.—pyres τῇ περ- ισσοτέρᾳ λύπῃ κιτιλ.: lest such an one should be swallowed up with his excessive sorrow, 5ε., should be driven to despair through overmuch severity. Again (see on ver. 4 above) we are not to press the comparative force of περ' pa.
Ver. 8. παρακαλῶ κιτιλ.: wherefore I beseech you (or " ἐχβοτί you,” see on i. 4) to confirm your love toward him. Authority “to bind” and “to loose" had been committed to the Apostles (Matt. xviii. 18); St. Paul had exercised the former function (1 Cor. v. 5), and he now discharges the latter. The various meanings of iv
6---12.
πάντα " ὑπήκοοί ἐστε.
ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ B 49 10. ᾧ δέ τι 'χαρίζεσθε, καὶ ἐγώ; καὶ γὰρ oats hl. ii. 8 only.
.« 3 a , a
ἐγὼ et! τι κεχάρισμαι, ᾧ κεχάρισμαι, δι ὑμᾶς, ἐν “προσώπῳ Χριστοῦ, ἐς Wy aA lel ~ -“ A ν᾿ α
11. ἵνα μὴ ‘ πλεονεκτηθῶμεν ὑπὸ τοῦ “ Σατανᾶ " οὐ γὰρ αὐτοῦ τὰ ἃ Κεῖ. i. τι.
νοήματα ἀγνοοῦμεν.
12. Ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς 2 τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ
v Chaps. vii. 2, Xil. 17, 18; 1 Thess. iv. 6 only.
w Rom. xvi. 20; 1 Cor. v. 5, vii. 5; chaps. xi. 14, xii. 7; 1 Thess. ii. 18; 2 Thess. Π, 9; 1 Tim, i. 20, v.15. x Chaps. iii. 14, iv. 4, x. 5, xi. 3; Phil. iv. 7 only; Bar. ii. 8; 3 Macc. v. 30.
! The better reading is καὶ yap εγω ο κεχαρ. εἰ τι κεχαρ., With RABCGO, ete. ;
received text DbKL 17, the Harclean, etc.
2 G and the Latin vss. have δια το ευαγγελιον; DE δια τον ευαγγελιον. {
have been noted above (on i. 4); it is interesting to observe here how the word is used in one sense in ver. 7, and in another in close sequence in ver. 8 (cf. the two senses of παραδίδωμι in τ Cor, xi. 23). For ἀγάπη see on ver. 4 above.
Ver. 9. εἰς τοῦτο yap κ.τ.λ.; for to this end also did I write, viz., that I might know the proof of you, whether ye were obedient in all thingc; κει, his object in writing the former letter (1 Cor.) was not only the reformation of the offender, but the testing of the Cor- inthians’ acceptance of his apostolic authority (cf. vii. 12). For the constr. εἰς τοῦτο yap... iva... cf. Rom. xiv. 9. It is hard to decide between the readings ei, ‘‘ whether,” or ἦν “ where- by” (see crit. note); but the general sense is the same in both cases. A com- parison of this verse with vii. 12 has led some critics to doubt whether chaps. ii. and vii. really refer at all to the offender of 1 Cor. v. 1; for the expressed object of St. Paul’s communication was to prove the loyalty of the Corinthians to himself. And thus it is supposed that the indi- vidual in view is some bitter personal opponent of St. Paul (see Tertullian, de Pudic. xiii. f.). But vv. 5-9 seem quite consecutive, and we find it more natural to interpret ver. 5 in reference to 1 Cor. ν. 1ff. And vii. 12 seems clearly to dis- tinguish 6 ἀδικηθείς from St. Paul him- self (see Introd-, p. 15).
Ver. το. ᾧ δέ τι χαρίζεσθε κ-.τ.λ.: but to whom ye forgive anything, I for- give also; for what I also have forgiven (if I have forgiven anything) for your sakes have I forgiven it in the face of Christ. This is not a general principle, but a statement of the Apostle’s feelings at the present juncture ; if they are willing to forgive the offender, so is he. Whether he advocates punishment or forgiveness it is always δι᾽ ὑμᾶς, “for your sakes,” and it is ἐν προσώπῳ Χριστοῦ, “in the sight