서론
Introduction
繁體中文
英語原文
INTRODUCTION
THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia
(1Co 4:19; 2Co 1:15, 16;
compare
1Co 16:5);
and so that he might set forth to them his apostolic walk in general
(2Co 1:12, 24; 6:3-13; 7:2).
(2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently
(2Co 2:1-11; 7:6-16).
(3) That he might urge them to collect for the poor saints at Jerusalem
(2Co 8:1-9, 15).
(4) That he might maintain his apostolic authority and reprove gainsayers.
The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].
The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect
(2Co 2:12),
he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches
(2Co 8:1),
he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58
(Ac 20:1-6).
So that this Epistle must have been written about autumn, A.D. 57.
Macedonia was THE PLACE from which it was written
(2Co 9:2,
where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life
(2Co 1:8, 9),
whether the reference be [PALEY] to the tumult at Ephesus
(Ac 19:23-41),
or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded
(2Co 7:5)
as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from
2Co 7:6,
compared with
2Co 7:5,
must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in
2Co 11:9,
as is proved by comparison with
Php 4:15, 16.
So it is probably used here
(2Co 7:5).
ALFORD argues from
2Co 8:1,
where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit
(2Co 8:6).
The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to
(2Co 4:7; 5:1-4; 12:7-9;
compare Note, see on
2Co 1:8),
must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare
2Co 3:3-18)
on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories
(1Co 15:12, 32-36).
These were the "fightings without," and "fears within"
(2Co 7:5, 6)
which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them
(2Co 10:8-16; 13:2);
and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from
2Co 11:22.
They seem to have been headed by an emissary from Judea ("he that cometh,"
2Co 11:4),
who had brought "letters of commendation"
(2Co 3:1)
from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself
(2Co 11:13, 23).
His partisans contrasted his high pretensions with the timid humility of Paul
(1Co 2:3);
and his rhetoric with the apostle's plain and unadorned style
(2Co 11:6; 10:10, 13).
It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only
(1Co 1:2),
but to all the churches also in Achaia
(2Co 1:1),
which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus
(2Co 8:18, 19, 22).
1
2Co 1:1-24.
繁體中文
林後 1:1-24.
標題；保羅在近來亞細亞的試煉中所得的安慰；他向哥林多人的真誠；解釋他何以沒有按所定的計畫造訪他們。
1. 兄弟提摩太——當寫信給提摩太自己時，他稱他為「我兒子」
(提前 1:18)。
當提到他時，則稱「兄弟」和「我所親愛的兒子」
(林前 4:17)。
他先前被差往馬其頓去，當使徒從特羅亞往馬其頓時，在腓立比與保羅相會（比較
林後 2:12, 13;
見
林前 16:10, 11
之註解）。
亞該亞——包括希臘和伯羅奔尼撒。外邦人自己以及方伯迦流
(徒 18:12-16)，
都強烈表示不贊同猶太人對保羅的控告。因此使徒得以在亞該亞全省作工，成效甚著，建立了好幾處教會
(帖前 1:8; 帖後 1:4)，
在那裏（從哥林多寫信時）他說到「眾教會」，即不僅是哥林多教會，也包括其他教會——雅典、堅哥哩，也許還有西古提、亞哥斯等。他直接寫給「在哥林多的教會」，並間接寫給該省所有的「聖徒」。在
加 1:2
所有的「教會」都在同一封書信中直接受信。因此此處他不說所有的教會，而說「所有的聖徒」。
英語原文
2Co 1:1-24.
THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED.
1. Timothy our brother--When writing to Timothy himself, he calls him "my son"
(1Ti 1:18).
Writing of him, "brother," and "my beloved son"
(1Co 4:17).
He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (compare
2Co 2:12, 13;
see on
1Co 16:10, 11).
in all Achaia--comprising Hellas and the Peloponnese. The Gentiles themselves, and Annæus Gallio, the proconsul
(Ac 18:12-16),
strongly testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there
(1Th 1:8; 2Th 1:4),
where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also--Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly. In
Ga 1:2
all the "churches" are addressed directly in the same circular Epistle. Hence, here he does not say, all the churches, but "all the saints."
3
無題
繁體中文
3. 他為近來的蒙拯救而感恩，正適合作為引言，以促使他們樂意接受他何以未履行造訪應許的種種理由
(林後 1:15-24)。
發慈悲的父——即一切慈悲的源頭（比較
雅 1:17; 羅 12:1)。
安慰——這是從他所經歷的「慈悲」流出來的。如真正的信者一樣，他先提「慈悲」與「安慰」，然後才說到苦難\n (林後 1:4-6)。
信徒的「患難」並不與神的慈悲相悖，也不在他們心中滋生對其慈悲的疑惑；不，至終他們覺得他是「賜各樣安慰的神」，即在每一個情況下賜下唯一真實而完全的安慰的神
(詩 146:3, 5, 8; 雅 5:11)。
英語原文
3. This thanksgiving for his late deliverance forms a suitable introduction for conciliating their favorable reception of his reasons for not having fulfilled his promise of visiting them
(2Co 1:15-24).
Father of mercies--that is, the SOURCE of all mercies (compare
Jas 1:17; Ro 12:1).
comfort--which flows from His "mercies" experienced. Like a true man of faith, he mentions "mercies" and "comfort," before he proceeds to speak of afflictions
(2Co 1:4-6).
The "tribulation" of believers is not inconsistent with God's mercy, and does not beget in them suspicion of it; nay, in the end they feel that He is "the God of ALL comfort," that is, who imparts the only true and perfect comfort in every instance
(Ps 146:3, 5, 8; Jas 5:11).
4
無題
繁體中文
4. 我們——希臘文慣用語，指我\n (帖前 2:18)。
叫我們能……去安慰那遭各樣患難的人——譯作，因為希臘文與前文相同，「患難」。使徒活著不為自己，乃為教會；所以神賜給他甚麼恩典，他都認為不是單為他賜的，而是要使他更有能力幫助別人[加爾文]。照樣，耶穌因親自經歷人一切苦難，便獨特地配作人在各樣苦難中的安慰者
(賽 50:4-6; 來 4:15)。
英語原文
4. us--idiomatic for me
(1Th 2:18).
that we may . . . comfort them which are in any trouble--Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others [CALVIN]. So participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions
(Isa 50:4-6; Heb 4:15).
5
無題
繁體中文
5. 苦楚——與「拯救」相對
(林後 1:6)；
正如「患難」（心中的愁苦）與安慰或「安慰」相對。
基督——比較
西 1:24。
所受的苦楚，無論是他自己受的，還是他所視為與自己聯合之教會所受的
(太 25:40, 45; 徒 9:4; 約一 4:17-21)。
基督稱他百姓的苦楚為自己的苦楚：（1）因他與我們之間的同情與奧秘的聯合
(羅 8:17; 林前 4:10)；
（2）因這些是為他的緣故而受；（3）因這些有助於他的榮耀
(弗 4:1; 彼前 4:14, 16)。
在我們身上——希臘文作「臨到我們」。其後希臘文字的次序比英文譯本更有力：「照樣我們的安慰也藉著基督而洋溢」。「苦楚」（複數）多；但「安慰」（雖為單數）卻吞滅了一切。本書信中安慰多於前書，因如今因前書的果效，大多數哥林多人深受感動。
英語原文
5. sufferings--standing in contrast with "salvation"
(2Co 1:6);
as "tribulation" (distress of mind), with comfort or "consolation."
of Christ--Compare
Col 1:24.
The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified
(Mt 25:40, 45; Ac 9:4; 1Jo 4:17-21).
Christ calls His people's sufferings His own suffering: (1) because of the sympathy and mystical union between Him and us
(Ro 8:17; 1Co 4:10);
(2) They are borne for His sake; (3) They tend to His glory
(Eph 4:1; 1Pe 4:14, 16).
abound in us--Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
6
無題
繁體中文
6. 我們……受患難……是為你們的安慰——表明聖徒的相通。他們的心可說是彼此映照對方形像的鏡子
(腓 2:26, 27)
[本格爾]。使徒的患難與安慰，正如在他裏面一樣，在他們裏面——因他們與他相交——也同樣為他們的安慰而效力
(林後 1:4; 4:15)。
「受患難」之希臘文與前文相同，當譯作「我們若受患難」。
有效驗——原文作「切實地發生功效」。
忍受等——即「使你們能忍受我們所忍受的同樣苦難」。最古的抄本中，此處接著（不是如英文譯本在
林後 1:7
開頭）有這話：「我們為你們所存的盼望是確定的。」
英語原文
6. we . . . afflicted . . . for your consolation--exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other
(Php 2:26, 27)
[BENGEL]. Alike the afflictions and the consolations of the apostle tend, as in him so in them, as having communion with him, to their consolation
(2Co 1:4; 4:15).
The Greek for "afflicted" is the same as before, and ought to be translated, "Whether we be in tribulation."
which is effectual--literally, "worketh effectually."
in the enduring, &c.--that is, in enabling you to endure "the same sufferings which we also suffer." Here follows, in the oldest manuscripts (not as English Version in the beginning of
2Co 1:7),
the clause, "And our hope is steadfast on your behalf."
7
無題
繁體中文
7. 你們也必——更當作「你們也是」。他的意思是，我和你們之間既有受苦的相通，也有安慰的相通。
英語原文
7. so shall ye be--rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
8
無題
繁體中文
8, 9. 指他在以弗所
(徒 19:23-41)
因底米丟煽動群眾——理由是保羅及其同人攻擊了以弗所亞底米的宗教——以致全群眾怒填胸時所冒的生命之險。
林後 1:9
的「自己心裏也斷定是必死的」，意思是他把自己看作一個被定死刑的人[佩利]。[奧爾福德]認為以弗所的危險相比之下甚小，若用以指此處，便會使使徒蒙上怯懦的嫌疑，與他無畏的性格很不相稱；因此他認為保羅是指他所患的一場致命的疾病\n (林後 2:9, 10)。
但幾乎無疑，若暴民在激憤中找到保羅，他必被撕碎；並且除了路加在使徒行傳中所記之外，可能還有其他同樣痛苦的危險，例如「猶太人的埋伏」
(徒 20:19)，
他是不息的仇敵。他們無疑煽動了以弗所的群眾
(徒 19:9)，
並且是他在那裏所要對抗的「許多反對的人」與「[野]獸」之首
(林前 15:32; 16:9)。
他那時虛弱的健康狀況加上這一切，使他看自己如同幾乎死了
(林後 11:29; 12:10)。
使我的假設更有可能的，是以下事實：他之所以沒有按所定的計畫直接造訪哥林多——也正是他隨後要為之辯護的緣由
(林後 1:15-23)——是為了給時間看看由希臘人、也由猶太攪擾教會者
(林後 11:29)
所引起的禍患，會不會因他的前書而被遏止；既未能完全遏止，便使他不得不寫這第二封書信。他在此不明說，正是書信開頭所當期望的；到了末了，當他以恩慈而堅定的語調贏得他們的樂意聆聽之後，他才更明確地提到猶太煽動者
(林後 11:22)。
力量——即平常的、天然的忍受之力。
絕望——就人的幫助或對人的指望而言。但就從神而來的幫助而言，我們「不至絕望」
(林後 4:8)。
英語原文
8, 9. Referring to the imminent risk of life which he ran in Ephesus
(Ac 19:23-41)
when the whole multitude were wrought up to fury by Demetrius, on the plea of Paul and his associates having assailed the religion of Diana of Ephesus. The words
(2Co 1:9),
"we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die [PALEY]. ALFORD thinks the danger at Ephesus was comparatively so slight that it cannot be supposed to be the subject of reference here, without exposing the apostle to a charge of cowardice, very unlike his fearless character; hence, he supposes Paul refers to some deadly sickness which he had suffered under
(2Co 1:9, 10).
But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what Luke in Acts records, there were other dangers of an equally distressing kind, such as, "lyings in wait of the Jews"
(Ac 20:19),
his ceaseless foes. They, doubtless, had incited the multitude at Ephesus
(Ac 19:9),
and were the chief of the "many adversaries" and "[wild] beasts," which he had to fight with there
(1Co 15:32; 16:9).
His weak state of health at the time combined with all this to make him regard himself as all but dead
(2Co 11:29; 12:10).
What makes my supposition probable is, that the very cause of his not having visited Corinth directly as he had intended, and for which he proceeds to apologize
(2Co 1:15-23),
was, that there might be time to see whether the evils arising there not only from Greek, but from Jewish disturbers of the Church
(2Co 11:29),
would be checked by his first Epistle; there not being fully so was what entailed on him the need of writing this second Epistle. His not specifying this here expressly is just what we might expect in the outset of this letter; towards the close, when he had won their favorable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agitators
(2Co 11:22).
above strength--that is, ordinary, natural powers of endurance.
despaired--as far as human help or hope from man was concerned. But in respect to help from God we were "not in despair"
(2Co 4:8).
9
無題
繁體中文
9. 但——「是的」。
叫死人復活的神——我們已經如此放棄了求生的念頭，以致我們唯一的盼望寄託於將來的復活；照樣在
林前 15:32
他對復活的盼望，是支持他與如野獸般殘酷的仇敵爭戰的力量。此處他只觸及復活的道理，假定其真理為哥林多人所承認，並強調其對他們行為的關係。
英語原文
9. But--"Yea."
in God which raiseth the dead--We had so given up all thoughts of life, that our only hope was fixed on the coming resurrection; so in
1Co 15:32
his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrine of the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice.
10
無題
繁體中文
10. 拯救——最古的抄本作「必拯救」，即關於立即臨到的危險。「我們指望他將來還要救我們」（希臘文如此），指神拯救之助日後的持續。
英語原文
10. doth deliver--The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
11
無題
繁體中文
11. 幫助我們——更當作「藉著你們的祈求為我們而同工」；希臘文中「為我們」與「同工」相連，不是與「祈求」。
叫許多人等——原文作「使由於許多人（即藉著許多人的祈禱）賜給我們的恩賜（原文作『恩典的恩賜』；即那憐憫）可以因我們而得到感謝（即有感恩獻上）。」
英語原文
11. helping together by prayer for us--rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, &c.--literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
12
無題
繁體中文
12. 我們——說明他為何可以放心期待他們為他祈禱。
誇口——希臘文作「我們所誇的」。並非他以良心的見證為可誇口之物；不，這見證本身就是他的誇口所在。
聖潔——大部分最古的抄本作「聖潔」。「單純」也許是從
弗 6:5
而來的註解[奧爾福德]。但部分最古的抄本與譯本支持此讀法。
神的聖潔——原文作「神的純誠」；即在神面前的純誠
(林前 5:8)。
我們雖在諸般患難之中，仍以此為誇。希臘文「純誠」含有不攙雜任何外來元素之意。他沒有（如有些人所暗示的）在未履行造訪應許之事上有陰險或自私的目的：這些目的屬於他的對手，不屬於他
(林後 2:17)。
「屬肉的智慧」暗示彎曲而不誠實的道路；但影響他的「神的恩」（藉神的恩賜影響他，
羅 12:3; 15:15)，
暗示聖潔的正直與對諾言的真誠信實
(林後 1:17-20)，
正如神對他的應許信實。那服事自私利益、或採用不合基督教原則的手段、或倚靠人的方法過於倚靠聖靈的謀略，便是「屬肉的智慧」。
為人——甚至對廣大的世界也是如此——那世界充滿了虛偽。
格外——
(林後 2:4)。
他對他們更大的愛，會使他特別向他們彰顯其真誠的證據，這是他與世界較疏遠的關係所不容許他向世界彰顯的。
英語原文
12. For--reason why he may confidently look for their prayers for him.
our rejoicing--Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity--Most of the oldest manuscripts read, "in holiness." English Version reading is perhaps a gloss from
Eph 6:5
[ALFORD]. Some of the oldest manuscripts and versions, however, support it.
godly sincerity--literally, "sincerity of God"; that is, sincerity as in the presence of God
(1Co 5:8).
We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his adversaries, not to him
(2Co 2:17).
"Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which influenced him by God's gifts
(Ro 12:3; 15:15),
suggests holy straightforwardness and sincere faithfulness to promises
(2Co 1:17-20),
even as God is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, is "fleshly wisdom."
in the world--even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward--
(2Co 2:4).
His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards it.
13
無題
繁體中文
13. 我們寫給你們的（在本書信中），不外乎你們所念誦的（指我的前書[本格爾]；用現在式，因為書信在教會中仍然繼續被宣讀為使徒的準則）。[科尼比爾與豪森]認為保羅被懷疑曾以與公開信不同的語氣私下寫信給教會中某些人；並譯作：「我寫給你們的，不外乎你們公開所念誦的（希臘文意為『你們朗讀出來』，即當保羅的書信在會眾中公開宣讀時，
帖前 5:27）；
其實就是你們內心所承認的事」。
或承認——希臘文作「甚至承認」。「念誦」與「承認」的希臘文在音與字根上相近。我譯作：「不外乎你們藉著念誦（即把我的前書與本書比較）所認識的，甚至作為事實所認識的（即我的行為與我的話語之一致）。」
到底——指我的一生。不排除對主的日子的暗示（即
林後 1:14
末了；
林前 4:5)。
英語原文
13. We write none other things (in this Epistle) than what ye read (in my former Epistle [BENGEL]; present, because the Epistle continued still to be read in the Church as an apostolic rule). CONYBEARE and HOWSON think Paul had been suspected of writing privately to some individuals in the Church in a different strain from that of his public letters; and translates, "I write nothing else to you but what ye read openly (the Greek meaning, 'ye read aloud,' namely, when Paul's Epistles were publicly read in the congregation,
1Th 5:27);
yea, and what you acknowledge inwardly."
or acknowledge--Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end--of my life. Not excluding reference to the day of the Lord (end of
2Co 1:14; 1Co 4:5).
14
無題
繁體中文
14. 有幾分——與「甚至到底」相對：他一生的見證尚未完成[狄奧非拉克與本格爾]。更當作「部分」，即你們之中有些人，不是全部[格老修、奧爾福德]。如
林後 2:5; 羅 11:25。
哥林多大多數人在前書中已甘心順服保羅的指示：但仍有些人頑梗。因此本書信各部分語調有所不同。見緒論。
誇口——你們所誇或所誇口的對象。「是」（不僅僅「將是」）暗示如今彼此已經承認對方為彼此誇口的對象：那誇口在「主耶穌的日子（再來時）」才得以完全實現。
英語原文
14. in part--In contrast to "even to the end": the testimony of his life was not yet completed [THEOPHYLACT and BENGEL]. Rather, "in part," that is, some of you, not all [GROTIUS, ALFORD]. So in
2Co 2:5; Ro 11:25.
The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See
Introduction.
your rejoicing--your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
15
無題
繁體中文
15. 我既然這樣深信——深信你們「承認」我真誠的為人
（林後1:12-14）。
意思——我本有意。
先——「先到你們那裏去」，然後才往馬其頓（他如今所在之地）。參註釋，見
林前16:5；
又見
林前4:18註釋，
此處與那處合起來，暗示哥林多有些人譏誚他根本不會來，這話乃是基於他那樣使他們失望的事實。他改變計劃、最終決定先經馬其頓，是在他從以弗所打發提摩太往馬其頓之前，因此
（林前4:17）
是在他寫前書之前。參
徒19:21, 22
（該處次序是「馬其頓和亞該亞」，不是亞該亞、馬其頓）；
徒20:1, 2。
叫你們再得益處——一次是在前往馬其頓之時，另一次是從馬其頓返回之時。他造訪的「益處」在於他所傳授的恩典與屬靈恩賜
（羅1:11, 12）。
英語原文
15. in this confidence--of my character for sincerity being "acknowledged" by you
(2Co 1:12-14).
was minded--I was intending.
before--"to come unto you before" visiting Macedonia (where he now was). Compare Note, see on
1Co 16:5;
also see on
1Co 4:18,
which, combined with the words here, implies that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore
(1Co 4:17)
before his writing the first Epistle. Compare
Ac 19:21, 22
(the order there is "Macedonia and Achaia," not Achaia, Macedonia);
Ac 20:1, 2.
that ye might have a second benefit--one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting
(Ro 1:11, 12).
16
無題
繁體中文
16. 他這樣在途經哥林多前往馬其頓、又經過馬其頓之後再訪問他們的計劃，必定以某種方式傳到了哥林多人耳中——也許是在那封失傳的書信中
（林前4:18；5:9）。
按希臘文的次序意義更為清晰：「經過你們那裏往馬其頓去，再從馬其頓回到你們那裏。」
英語原文
16. This intention of visiting them on the way to Macedonia, as well as after having passed through it, must have reached the ears of the Corinthians in some way or other--perhaps in the lost Epistle
(1Co 4:18; 5:9).
The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you."
17
無題
繁體中文
17. 反覆無常——我行事輕忽嗎？即所應許的過於所行的。
或是……我從情慾所起的意，叫我有是是……非非？——「或是」表達另一個選擇：我是輕忽行事，還是（另一方面）我定意如同屬世的（屬肉體的）人那樣定意，以致我的「是」無論如何必須是是，我的「非」必須是非本格爾、威納、加爾文
（太14:7, 9）？
「是」與「非」的重複，與奧爾福德的見解不符：「我所定的意，豈是按著屬肉體（屬世）之人的反覆無常而定，以致我有是是、有非非（即對同一件事既有肯定又有否定）？」這樣重複就代表了單一的「是」與「非」，如
太5:37； 雅5:12。
但後一段經文暗示此處雙重的「是」不等於單一的「是」：因此本格爾的見解似乎更為可取。
英語原文
17. use lightness--Was I guilty of levity? namely, by promising more than I performed.
or . . . according to the flesh, that with me there should be yea, yea . . . nay, nay?--The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [BENGEL, WINER, CALVIN],
(Mt 14:7, 9)?
The repetition of the "yea" and "nay" hardly agrees with ALFORD'S view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in
Mt 5:37; Jas 5:12.
But the latter passage implies that the double "yea" here is not equivalent to the single "yea": BENGEL'S view, therefore, seems preferable.
18
無題
繁體中文
18. 他加上這話，免得他們以為他的道理也像他的計劃那樣反覆無常（他在
林後1:17
承認計劃有所改變，卻否認這是出於「輕忽」，同時暗示在有正當理由時不改變，就會效法那些不惜一切代價固執己見的屬肉體之人）。
實在——希臘文作「信實」
（林前1:9）。
我們所傳的道——即我們所傳的道理。
沒有——最古老的抄本作「沒有」（現在式）。
是而又非——即自相矛盾。
英語原文
18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in
2Co 1:17,
while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true--Greek, "faithful"
(1Co 1:9).
our word--the doctrine we preach.
was not--The oldest manuscripts read "is not."
yea and nay--that is, inconsistent with itself.
19
無題
繁體中文
19. 從道理的主題——即耶穌基督——之不改變，證明道理本身之不改變。祂被稱為「神的兒子」，為要表明那位與神同等者不可能改變（參
撒上15:29； 瑪3:6）。
我……西拉和提摩太——神的兒子雖由不同的傳道者傳揚，卻是同一位、不改變的。西拉（Silvanus）縮寫為西拉（Silas）
（徒15:22；
參
彼前5:12）。
只有一是——希臘文作「在祂裏面成了是」；即我們所傳神兒子的道理在祂裏面（即藉著祂；藉著祂用來印證我們所傳的異蹟）被證實為真實格老修；或更恰當地說，是藉著祂所賜聖靈的見證
（林後1:21, 22），
而異蹟只是其中一種，且是附屬的彰顯。
英語原文
19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare
1Sa 15:29; Mal 3:6).
by me . . . Silvanus and Timotheus--The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas
(Ac 15:22;
compare
1Pe 5:12).
in him was yea--Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [GROTIUS]; or rather, by the witness of the Spirit which He has given
(2Co 1:21, 22)
and of which miracles were only one, and that a subordinate manifestation.
20
無題
繁體中文
20. 更恰當地譯為：神的應許無論有多少，在祂都是「是」（「在祂話語上的信實」：與「是而又非」
林後1:19
相對，後者即在話語上的反覆）。
也都是阿們——最古抄本作：「所以藉著祂才是阿們」；即在祂裏面對祂的話有「信實」（「是」），「所以藉著祂」對其有不可改變的證實（「阿們」）。正如「是」是祂的話，照樣「阿們」是祂的誓言，使我們對其應驗的確據加倍。可比較「兩件不更改的事（即祂的話與祂的誓言），在其中神決不能說謊」
（來6:18； 啟3:14）。
舊約與新約全部的應許，在我們於基督裏都得著可靠的應驗。
叫神因我們得榮耀——希臘文作「為榮耀歸神，藉著我們」（參
林後4:15），
即藉著我們的傳道勞苦；藉著我們，祂的應許以及祂對應許的不改變的信實得以宣告。科尼比爾與豪森認為「阿們」乃指感恩結尾時的阿們：但那樣「藉著我們」就必須意為它在此處所不能意指的，「藉著我們與你們」。
英語原文
20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay,"
2Co 1:19,
that is, inconstancy as to one's word).
and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie"
(Heb 6:18; Re 3:14).
The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us--Greek, "for glory unto God by us" (compare
2Co 4:15),
that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. CONYBEARE takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
21
無題
繁體中文
21. 堅固我們……在基督裏面——即在基督的信裏——即信靠基督。
膏我們——正如「基督」就是「受膏者」（其名之意），照樣「祂膏（希臘文作「chrisas」）了我們」——執事與信徒同樣都受聖靈的膏抹
（林後1:22； 約一2:20, 27）。
因此我們成了「基督的馨香之氣」
（林後2:15）。
英語原文
21. stablisheth us . . . in Christ--that is, in the faith of Christ--in believing in Christ.
anointed us--As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit
(2Co 1:22; 1Jo 2:20, 27).
Hence we become "a sweet savor of Christ"
(2Co 2:15).
22
無題
繁體中文
22. 印了我們——印記是保證某人擁有產業的憑據；此處「印了」對應於「堅固我們」
（林後1:21； 林前9:2）。
聖靈作憑據——即聖靈作為憑據（即買主為保證全數付清所應許的金額而付的定金）。聖靈如今賜給信徒，作為頭一期付款，使他確信自己作為神兒子的全部基業將來必歸於他
（弗1:13, 14）。
「受了所應許的聖靈為印記，這聖靈是我們得基業的憑據，直等到神之產業被贖」
（羅8:23）。
聖靈是「一切應許」
（林後1:20）
得以應驗的保證。
英語原文
22. sealed--A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us"
(2Co 1:21; 1Co 9:2).
the earnest of the Spirit--that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter
(Eph 1:13, 14).
"Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession"
(Ro 8:23).
The Spirit is the pledge of the fulfilment of "all the promises"
(2Co 1:20).
23
無題
繁體中文
23. 我呼求神——希臘文作「但我（至於我）」，與神——祂已確保我們得著祂的應許將來必定應驗
（林後1:20-22）
——相對。
呼求神——即那無所不知、要報應故意對承諾不忠的主。
給我的心作見證——即作為我靈魂隱密意向的見證，又作為對它的見證——我若說謊
（瑪3:5）。
要寬容你們——為了不以責備的靈來到你們那裏——倘若我那時來，我就不得不如此。
我沒有去——希臘文作「不再」；即我放棄了那時訪問哥林多的計劃。他願意給他們時間悔改，免得對他們動用嚴厲。因此他先打發提多前去。可比較
林後10:10, 11，
這表明詆毀他的人說他只會恐嚇，卻無勇氣實行
（林前4:18, 19）。
英語原文
23. Moreover I--Greek, "But I (for my part)," in contrast to GOD who hath assured us of His promises being hereafter fulfilled certainly
(2Co 1:20-22).
call God--the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul--As a witness as to the secret purposes of my soul, and a witness against it, if I lie
(Mal 3:5).
to spare you--in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet--Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare
2Co 10:10, 11,
which shows that his detractors represented him as threatening what he had not courage to perform
(1Co 4:18, 19).
24
無題
繁體中文
24. 並不是——即「不是說」。此處「信心」是強調的。在紀律的事上他有「權柄」或權利管轄他們，但在「信心」的事上他不過是他們喜樂的「同工」（即在相信中，
羅15:13； 腓1:25）。
希臘文作「並不是我們管轄你們的信心」。他加上這話，是為了緩和
林後1:23
那種帶著權威的語氣。他的心願是要叫他們不至於憂愁
（林後2:1, 2），
而是喜樂。希臘文的「幫助」暗示彼此相依，如聖殿建築中互相支撐的扶壁。「你們憑信心
（羅11:20）
站立得住」；因此我才這樣費心「幫助」你們的信心，因這信心是一切真實「喜樂」之源
（羅15:13）。
此外別無所求，不願管轄你們的信心。
英語原文
24. Not for that--that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing,
Ro 15:13; Php 1:25).
The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of
2Co 1:23.
His desire is to cause them not sorrow
(2Co 2:1, 2),
but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith
(Ro 11:20)
ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy"
(Ro 15:13).
I want nothing more, not to lord it over your faith.
緒論
保羅所以寫這第二封致哥林多人的書信，似乎有下列幾個原因：（1）為要解釋他何以延遲履行他所應許的造訪——原擬經哥林多往馬其頓
(林前 4:19; 林後 1:15, 16;
比較
林前 16:5)；
並向他們陳明自己使徒行事為人之總則
(林後 1:12, 24; 6:3-13; 7:2)。
(2) 為要稱讚他們在前書所指教之事上的順服，同時此時吩咐他們如今既已受了充分的責罰，便當赦免那犯罪者
(林後 2:1-11; 7:6-16)。
(3) 為要勸勉他們為耶路撒冷的貧窮聖徒捐輸
(林後 8:1-9, 15)。
(4) 為要維護他的使徒權柄，並責備那反對的人。
其真實性的外證有愛任紐[《反異端》，3,7,1]；雅典那哥拉[《論死人復活》]；亞歷山大的革利免[《雜集》，3, p. 94; 4, p. 101]；特土良[《論謙卑》，13]。
寫作時間在公元57年五旬節之後，那時保羅離以弗所往特羅亞。他在特羅亞停留了一段時日，傳福音頗有功效
(林後 2:12)，
隨即往馬其頓去，因他渴望在那裏遇見提多——他們本約定提多到特羅亞相會，卻未見提多前來，使他失望。他從提多聽到了他所渴望的好消息，即前書在哥林多人身上所生的好果效；又在試驗了馬其頓眾教會的慷慨之後
(林後 8:1)，
便寫了這第二封書信，然後前往希臋，在那裏住了三個月；隨後由陸路折返，於公元58年逾越節（或復活節時）抵腓立比
(徒 20:1-6)。
因此這封書信必是在公元57年秋季前後寫的。
馬其頓是寫作之地\n (林後 9:2，
那裏現在式「我誇口」暗示他當時正在馬其頓）。在亞細亞（呂底亞的亞細亞）他曾遭遇極大的性命之險
(林後 1:8, 9)，
所指的或者是[佩利]以弗所的暴亂
(徒 19:23-41)，
或如[阿爾福德]所想，是一場使他絕望的重病。他隨即從特羅亞往腓立比去——腓立比是他進入馬其頓時所遇的第一座城。腓立比教會的緊要必使他在此停留一段時日；此外他也要為耶路撒冷的貧窮聖徒從馬其頓眾教會收集捐項。他的心裏焦慮有記載
(林後 7:5)，
是當他到了馬其頓的時候發生的，因此必定是在腓立比——那是從特羅亞來進入馬其頓時的第一座城；從
林後 7:6
與
林後 7:5
相比較，可見他也是在此從提多得了安慰的消息。「馬其頓」在
林後 11:9
用作腓立比的代稱，這可由與
腓 4:15, 16
的比較得以證明。所以在
(林後 7:5)
大概也是如此。[阿爾福德]據
林後 8:1
（那裏他說到賜給馬其頓眾教會的恩）推論：保羅寫信時必已訪問過腓立比以外的馬其頓教會，例如帖撒羅尼迦、庇哩亞等；而腓立比是他路線上的第一站，比起路線上無論哪一處的末了一站（也許是帖撒羅尼迦）作為寫作地，可能性較小。但腓立比既是該省的首邑，大概就是各教會捐項所匯集之處。古代傳統也（如本書末尾所附的署名所示）支持腓立比為本書寄出之地的看法——本書是託提多帶去的，他並受託要在哥林多繼續辦理他首次訪問時所開始的捐項
(林後 8:6)。
文體極為多變，從一種情緒迅速轉到另一種；時而喜樂安慰，時而嚴厲責備；一時溫柔親切，一時又嚴正地責備對手、維護其使徒的尊嚴。這種文體的多樣性正與使徒熱烈誠摯的性情相符，此性情在本書中表露得最為美麗。他身體的軟弱以及他所患的慢性疾病（屢屢被提及
林後 4:7; 5:1-4; 12:7-9;
比較林後 1:8之註解），
對他這樣性情熱烈的人尤為難堪。但此外還有「為眾教會掛心」的更迫切的焦慮。在哥林多，正如在他處一樣，猶太派的使者想要以字句和儀文的律法軛（比較
林後 3:3-18）
束縛教會的自由與大公性。另一方面，又有自由思想的人以不信的理論為自己不道德的行為辯護
(林前 15:12, 32-36)。
這些便是使徒心中所受的「外有爭戰、內有懼怕」
(林後 7:5, 6)，
直到提多從哥林多帶來安慰的消息。即使那時，哥林多大多數人雖已表明悔改，並照保羅所願的把那亂倫之人趕出教會，又為猶太的貧苦基督徒捐輸，卻仍有一小部分人較前更加輕蔑地抗拒使徒。他們指控他有狡猾貪財的動機，彷彿他在收集捐項一事上有所圖謀；雖則他已極其謹慎，特派別人與他一同管理款項，遠在合理猜疑之外。這控訴顯然與他們另一項指控相矛盾——他們說他不可能是真使徒，因為他不向他所創立的教會要求供給。他們又控他怯懦無能，說他常威嚇要行嚴厲之舉卻不敢實行
(林後 10:8-16; 13:2)；
又在教訓和行為上搖擺不定，給提摩太行割禮，卻不給提多行割禮；在猶太人中作猶太人，在希臘人中作希臘人。這些反對者大多是教會中猶太派的人，這可由
林後 11:22
看出。他們似乎由一位從猶太來的使者（「那另一個人」，
林後 11:4）
所率領，他帶著耶路撒冷教會中人的「推薦信」
(林後 3:1)，
並且誇耀自己希伯來血統的純正，以及他與基督自己關係的親密
(林後 11:13, 23)。
他的黨羽將他的高位要求與保羅怯懦的謙卑相比
(林前 2:3)；
又將他的雄辯與使徒平實無華的文體相比
(林後 11:6; 10:10, 13)。
正是哥林多這種情形，由提多報告給保羅，使保羅立刻差他帶這第二封書信回去。本書不僅寫給哥林多
(林前 1:2)，
也寫給亞該亞所有的眾教會
(林後 1:1)，
這些教會在某種程度上也受了與哥林多教會相同的影響。書信各部分語調的迥異，乃是由於哥林多教會中悔改的多數與頑梗的少數之間的分歧。對於前者，他以最熱切的愛心向他們說話；對於後者，他則以威嚇和警戒。有兩位由眾教會所選、負責辦理在哥林多所收集捐項的副使，與提多同行
(林後 8:18, 19, 22)。