of Christ”. πρόσωπον (see on i. 11) is a ‘*face,” and so ἐν προσ. Χρ. is a stronger way of saying ἐνώπιον Χριστοῦ (cf. chap. iv. 2, viil. 21, Gal. i. 20); the Apostle claims that his acts of condemnation and forgiveness are done as ‘in the presence of Christ”. Both A.V. and R.V. render ‘Cin the person of Christ,’’ which would mean that St. Paul had acted as Christ’s. delegate. But the usage of πρόσωπον in 2 Cor. is against this interpretation.
Ver. 11. ἵνα μὴ πλεονεκτηθῶμεν κ.τ.λ. 7 lest we, δο., you and I together, be robbed by Satan; i.e., lest we drive sinners to despair and so let Satan capture them from us. ‘ The offender was to be delivered over τῷ Σατανᾷ eis ὄλεθρον τῆς σαρκός (1 Cor. v. 5)—care must be taken lest we πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ, and his soul perish likewise’’ (Alford). Observe that in St. Paul’s writings (except chap. xii. 7; see reff.) Σατανᾶς takes the article, ‘‘the Satan,” the adversary; it has not yet come to be regularly used as a proper name (but cf, Matt. iv. το, Mark ili. 23). —ov γὰρ αὐτοῦ κ.τλ.: for we are not ignorant of his devices. νόημα (see reff.) is generally (always in this Ep.) used in a bad sense, of the thoughts of man’s unregenerate heart. Here τὰ νοήματα are the designs of the adversary of souls.
Vv. 12-17. HE WAS DISAPPOINTED AT NOT MEETING TITUS IN TROAS, BUT HE REJOICES NOW TO LEARN THAT HIS MESSAGE OF REPROOF HAS BEEN LOYALLY RECEIVED IN CORINTH.—Ver. 12. ἐλθὼν δέ κ.τ.λ.: but (the particle δέ marking the resumption of his original subject) when I came to Troas, for the purposes of the Gospel of Christ (cf. ix. 13). He stayed there seven days preaching and teaching on his return from Greece (Acts xx, 6-12). We are not to press the article and translate ‘‘the Troad”’; cf. Acts xx. 5, 6, where we have ἐν Tpwad, and eis τὴν Τρῳάδα used of the same
ΠΡῸΣ KOPINOIOYS B Il.
50 scar pas μοὶ ᾽ ἀνεφγμένης "ἐν "Κυρίῳ, 13, οὐκ ἔσχηκα "ἄνεσιν τῷ η ὌΨΑ πνεύματί μου, τῷ] μὴ εὑρεῖν 5 pe Τίτον τὸν ἀδελφόν µου: ἀλλὰ | Isa. xlv. 1. ® ἀποταξάμενος αὐτοῖς, ἐξῆλθον εἰς Μακεδονίαν. 14. “τῷ δὲ “ Θεῷ i ἂς «χάρις τῷ πάντοτε ὁ θριαμβεύοντι ἡμᾶς dv? τῷ Χριστῷ, καὶ τὴν ian ὀσμὴν τῆς γνώσεως αὐτοῦ ᾿ φανεροῦντι δι ἡμῶν ἐν παντὶ τόπῳ. 2):chaps. 15. ὅτι Χριστοῦ " εὐωδία ἐσμὲν τῷ ὁ Θεῷ ἐν τοῖς " σωζομένοις καὶ ἐν poet Ὁ Mk. vi. 46; Lk. ix δὲ, xiv. 93; Acts xviii. 18,21 ου. ¢ Rom. vi
3; 2 Thess. i. 7 only. a δε Say tegen ii. 15 only. e John xii. 3; Eph. v. 2;
1, vii. 25; 1 Cor. xv. 57; chaps. viii. 16, ix. 15. d Phil. iv. 18 (Gen. viii. 21; Lev. i 9) only; cf. Cant.i.3. f Chaps. iii. 3, iv. το, 11, ν. 10, 11, Vii. 12,
xi.6. g Acts ii. 47; 1 Cor. i. 18, xv. 2; 1 Pet. iii. a1.
1 Most authorities have τῳ py ενρειν; το LP; τον ΝΟ 73; εν τῳ DE 17. Ξ evpioxeay D*. 3. 17, 37; 73 have εν Χριστῳ Ἴησον. 4 K omits τῳ Θεφ.
place in consecutive verses. Troas would be a natural place of rendezvous, as it was the point of embarkation for Mace- donia (see Acts xvi. 8); and here St. Paul had expected to meet Titus, who had been sent from Ephesus to Corinth, with an unnamed companion, as the bearer of 1 Cor. (see Introd., Ρ. 9).---καὶ θύρας por ἀνεφγμένης ἐν Κυρίῳ: and a door was opened for me in the Lord. This is not the “ door of faith ” (Acts xiv. 27), but the door of opportunity at Troas (see reff. above), which he describes here as “opened,” a phrase which he had used a short time before of his prospects of usefulness at Ephesus (1 Cor. xvi. 9). It is open ἐν Κνρίῳ; that is the sphere, as it were, of his apostolic labours (see τεή.].