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2Co_1:23. After Paul has vindicated himself (2Co_1:16-22) from the suspicion of fickleness and negligence raised against him on account of his changing the plan of his journey, he proceeds in an elevated tone to give, with the assurance of an oath (2Co_11:31; Rom_1:9; Gal_1:20), the reason why he had not come to Corint.
ἐγὼ δέ ] Hitherto he has spoken communicativè, not talking of himself exclusively. Now, however, to express his own self-determination, he continues: but I for my own part, etc.
For examples of ἐπικαλεῖσθαι τὸν Θεὸν μάρτυρα , see Wetstein. Comp. Hom. Il. xxii. 254. Θεοὺς ἐπιδώμεθα · τοὶ γὰρ ἄριστοι μάρτυροι ἔσσονται , Plat. Legg. ii p. 664 C.
ἐπὶ τ . ἐμ . ψυχ .] not: against my soul, in which case it would be necessary arbitrarily to supply si fallo (Grotius; comp. Osiander and others, also Ernesti, Urspr. d. Sünde, II. p. 102), but, in reference to (for) my soul, “in qua rerum mearum mihi conscius sum, quam perimi nolim,” Bengel. It expresses the moral reference of the invocation, and belongs to ἐπικαλ ., in which act Paul has in view that he thereby stakes the salvation (Heb_10:39; 1Pe_1:9; Jam_1:21) or ruin of his soul (Rom_2:9). Comp. the second commandmen.
φειδόμενος ὑμ .] exercising forbearance towards you. This was implied in the very fact of his not coming. Had he come, it must have been ἐν ῥαβδῷ , 1Co_4:21. Comp. 2Co_2:1.
οὐκέτι not again, as would have accorded with my former plan, 2Co_1:16. But since this former plan is altered already in 1Co_16:5 f., the ἔτι in οὐκέτι must refer to a visit preceding our first Epistl.
εἰς Κόρινθον ] “eleganter pro ad vos in sermone potestatem ostendente,” Bengel.