2 Coríntios 12:20

For I fear, lest, when I come... — Something of the old anxiety which had led him to postpone his visit (2 Coríntios 1:23; 1 Coríntios 4:21) comes back upon his spirit. He and some of those Corinthians are likely to meet under very unfavourable conditions, neither of them acceptable to the other, severity meeting with open or masked resistance.

Lest there be debates.... — The list that follows forms a suggestive parallelism of contrast to that in 2 Coríntios 7:11, the ethical imagination of the Apostle, with its keen perception of the shades of human character, dwelling now on the manifold forms of opposition, as before it had dwelt on the manifold fruits of repentance. It will be worth while to attempt to fix the exact significance of each word somewhat more accurately than is done in the Authorised version. “Debates,” rather strifes or quarrels, had in older English a darker shade of meaning than it has now. Men spoke of a “deadly debate” between friends. Chapman’s Homer makes Achilles complain that he has cast his life into “debates past end” (Iliad, ii. 331). “Envyings” better jealousies, another Greek word being appropriated for “envy” in the strict sense. The word, like “jealousy,” is capable of a good sense, as in 2 Coríntios 7:11; 2 Coríntios 9:2; 2 Coríntios 11:2. It is well, perhaps, to notice how closely allied are the qualities which the word expresses, how soon “zeal” (2 Coríntios 7:11; Filipenses 3:6) passes into “jealousy” in a good sense, and that again into “jealousy” in a bad sense. “Wrath.” The passion so described is treated by great ethical writers (Aristotle, Eth. Nicom. iii. 8) as almost inseparable from true courage. In the New Testament it is always used either of human wrath in its evil aspects (Lucas 4:28; Atos 19:28; Hebreus 11:27), or — but only in the Apocalypse, where it occurs in this sense frequently — of the wrath of God (Apocalipse 14:10; Apocalipse 14:19; Apocalipse 15:1; Apocalipse 15:7; Apocalipse 16:1; Apocalipse 16:19). There is, therefore, no need to alter the English here. The three words occur in the same connection in Gálatas 5:20, a nearly contemporary Epistle.

Strifes. — The Greek word (eritheia) begins with the same three letters as that for “strife,” and till a comparatively recent period was supposed to be connected with it, and so to be identical in meaning. It has, however, a very different history, not without interest, even for the English reader. The concrete form of the noun (erîthos) meets us in Homer and elsewhere as a day-labourer, as in the description of the shield of Achilles:

“And there he wrought, a meadow thick with corn,
And labourers reaping, sickles in their hand.”

— Iliad, xviii. 550.

The next step in the growth of the word, was the verb “to serve for wages,” and this was transferred to those who in matters of state compete for honours and rewards, rather than for their country’s good. Aristotle (Pol v. 2, § 6; 3, § 9) enumerates the fact which the word expresses as one of the causes of revolutions, but carefully distinguishes it from “party spirit,” or “faction” as being more directly personal. Rivalries would, perhaps, be an adequate rendering, but what are known in political life as the cabals of cliques or coteries as contrasted with open party-fights exactly correspond to the evils which the Apostle had in his thoughts.

Backbitings, whisperings. — The English reads the idea of secret calumny into both words. In the Greek, however, the first expresses “open abuse or invective,” as in Tiago 4:11; 1 Pedro 2:1; 1 Pedro 2:12. In contrast with this we have the “whispers” of the slanderers, the innuendoes and insinuations of the man who has not the courage for the more open attack. So the “whisperer” is spoken of with special scorn in Sir. 21:28; Sir. 28:13. The word in its primary meaning is used for the low chirp of the swallow, which was, as it were, reproduced in the confidential whispers of the retailer of scandal. (See Note on “babbler” in Atos 17:18.)

Swellings, tumults. — The first word is found here only in the New Testament, but is formed regularly from the verb “to be puffed up,” which is prominent in 1 Coríntios 4:6; 1 Coríntios 4:18; 1 Coríntios 5:2; 1 Coríntios 8:1; 1 Coríntios 13:4. It was clearly, in St. Paul’s mind, the besetting sin of the Corinthians. As far as we know, the word may have been coined by him, but as connected with the medical idea of flatus and inflation, it may not improbably have been one of the technical terms, used figuratively, which he borrowed from St. Luke’s vocabulary. It is almost necessary to coin an English word to express it. “Inflated egotisms” is an adequate paraphrase: “puffed-upnesses” would be, perhaps, too bold a coinage. The word for “tumult” has met us before. (See Notes on 2 Coríntios 6:5; Lucas 21:9; 1 Coríntios 14:33.) Disorders, confusions, what figuratively we call the “chaos,” into which a public meeting sometimes falls, are what the word expresses, rather than the more open outbreak indicated by “tumult.”