Exegetical and Hermeneutical Commentary of 2 Corinthians 1:13
For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
13. For we write none other things unto yon ] i.e. for we are not writing to you about anything with which you have not had the opportunity of being fully acquainted.
than what you read or acknowledge ] It is impossible to give the full sense of this passage in English. In the first place there is the play upon and , after a fashion usual with St Paul, and next there is the fact that has a double meaning, to recognize, know accurately (as in Xen. Anab. v. viii. 6), and to read. The word translated ‘acknowledge’ signifies to know thoroughly either (1) by examination, comparison, reasoning, or (2) by intuition. Here the former idea is predominant.
Fuente: The Cambridge Bible for Schools and Colleges
For we write none other things … – There has been much variety in the interpretation of this passage; and much difficulty felt in determining what it means. The sense seems to me to be this. Paul had just declared that he had been actuated by pure intentions and by entire sincerity, and had in all things been influenced by the grace of God. This he had shown everywhere, but more particularly among them at Corinth. That they fully knew. In making this affirmation they had full evidence from what they had known of him in former times that such had been his course of life; and he trusted that they would be able to acknowledge the same thing to the end, and that they would never have any occasion to form a different opinion of him. It will be recollected that it is probable that some at Corinth had charged him with insincerity; and some had accused him of fickleness in having promised to come to Corinth and then changing his mind, or had charged him with never having intended to come to them.
His object in this verse is to refute such slanders, and he says, therefore, that all that he affirmed in his writings about the sincerity and simplicity of his aims, were such as they knew from their past acquaintance with him to be true; and that they knew that he was a man who would keep his promises. It is an instance of a minister who was able to appeal to the people among whom he had lived and labored in regard to the general sincerity and uprightness of his character – such an appeal as every minister ought to be able to make to refute all slanders; and such as he will be able to make successfully, if his life, like that of Paul, is such as to warrant it. Such seems to me to be the sense of the passage. Beza, however, renders it, I write no other things than what ye read, or may understand, and so Rosenmuller, Wetstein, Macknight, and some others interpret it; and they explain it as meaning, I write nothing secretly, nothing ambiguously, but I express myself clearly, openly, plainly, so that I may be read and understood by all.
Macknight supposes that they had charged him with using ambiguous language, that he might afterward interpret it to suit his own purpose. The objection to this is, that Paul never adverts to the obscurity or perspicuity of his own language. It was his conduct that was the main subject on which he was writing, and the connection seems to demand that we understand him as affirming that they had abundant evidence that what he affirmed of his simplicity of aim, and integrity of life, was true. Than what ye read ( anaginoskete). This word properly means to know accurately; to distinguish; and in the New Testament usually to know by reading. Doddridge remarks, that the word is ambiguous, and may signify either to acknowledge, to know, or to read. He regards it as used here in the sense of knowing. It is probably used here in the sense of knowing accurately, or surely; of recognizing from their former acquaintance with him. They would see that the sentiments which he now expressed were such as accorded with his character and uniform course of life. Or acknowledge ( epiginoskete). The preposition epi in composition here is intensive, and the word denotes to know fully; to receive full knowledge of; to know well; or to recognize. It here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life. From what they knew of him, they could not but admit that he had been influenced by the principles stated.
And I trust ye shall acknowledge – I trust that my conduct will be such as to convince you always that I am actuated by such principles. I trust you will never witness any departure from them – the language of a man of settled principle, and of fixed aims and honesty of life. An honest man can always use such language respecting himself.
Even to the end – To the end of life; always. We trust that you will never have occasion to think dishonorably of us; or to reflect on any inconsistency in our behavior – Doddridge.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Than what ye read] Viz. In the first epistle which he had sent them.
Or acknowledge] To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I do not tell you stories; the things which I write, and which you read, either in my Epistles to you, or to other churches of Christ, are what you know, must own and acknowledge, to be truth; and I hope you shall acknowledge them to be so to the end both of my life and yours.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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 readin the Church as an apostolic rule). CONYBEAREand HOWSON think Paul hadbeen suspected of writing privately to some individuals in the Churchin a different strain from that of his public letters; andtranslates, “I write nothing else to you but what ye read openly(the Greek meaning, ‘ye read aloud,‘ namely, whenPaul’s Epistles were publicly read in the congregation, 1Th5:27); yea, and what you acknowledge inwardly.”
or acknowledgeGreek,“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 byreading (by comparing my former Epistle with my present Epistle), oreven know as a matter of fact (namely, the consistency of my actswith my words).”
even to the endof mylife. Not excluding reference to the day of the Lord (end of2Co 1:14; 1Co 4:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For we write none other things to you,…. The things we write unto you concerning our conduct; and behaviour, are no other
than what you read; not in our letters to you, but in our lives and conversations, when we were among you, and which you must own and acknowledge to be just and right; we can appeal to you, that what we say, and are obliged to say of ourselves, in our own defence, is what, upon a recollection, you will easily remember to have seen and observed:
and I trust; or “hope”, through the grace of God, we shall be enabled so to walk, as that
you shall acknowledge even to the end; that our conversations are as become the Gospel of Christ, and are clear of that hypocrisy and deceit our adversaries would insinuate concerning us.
Fuente: John Gill’s Exposition of the Entire Bible
Than what ye read (‘ ). Note comparative conjunction (than) after ‘ and that after (other things, same word in reality), “other than.” Read in Greek () is knowing again, recognizing. See on Ac 8:30.
Or even acknowledge ( ). Paul is fond of such a play on words (, ) or paronomasia. Does he mean “read between the lines,” as we say, by the use of (additional knowledge)?
Unto the end ( ). The report of Titus showed that the majority now at last understood Paul. He hopes that it will last (1Co 1:8).
Fuente: Robertson’s Word Pictures in the New Testament
Read – acknowledge [ – ] . The word – play cannot be reproduced in English.
Fuente: Vincent’s Word Studies in the New Testament
1) “For we write none other things unto you, ou gar alla graphomen humin) “For other things we write not to you;” There is no hidden, covert, or concealed meaning in Paul’s message.
2) “Than what ye read,” (alle ha anaginoskete)
other than what ye read;” He meant what he said and what he wrote, though there seemed to be some doubt circulated in the Corinth area about this, 2Co 10:10-12.
3) “Or acknowledge,” (he kai epiginoskete) “or even perceive, comprehend;” The Corinth brethren understood what Paul wrote. They were not left guessing what he said or meant regarding his testimony regarding truth in Jesus Christ.
4) “And I trust,” (elpizo de) “and I (do) hope;” This hope was based on their expressed faith in Jesus Christ. True hope and charity are gifts that follow faith, 1Co 13:13.
5) “Ye shall acknowledge even to the end,” (hoti heos telous epignosesthe) “that to (the) end you will all perceive or understand,” that is until the end of life or coming of the Lord Jesus Christ, which faith he had expressed in them, 1Co 1:18. For it is at His coming true secrets of all hearts shall be revealed, Rom 14:11-12; 2Co 5:10-12.
Fuente: Garner-Howes Baptist Commentary
13. For we write no other things Here he indirectly reproves the false apostles, who recommended themselves by immoderate boastings, while they had little or no ground for it; and at the same time he obviates calumnies, in order that no one may object, that he claims for himself more than is his due. He says, therefore, that he does not in words boast of anything that he is not prepared to make good by deeds, and that, too, from the testimony of the Corinthians.
The ambiguity, however, of the words, has given occasion for this passage being misinterpreted. Αναγινώσκειν, among the Greeks, signifies sometimes to read, and at other times to recognize. Επιγινώσκειν sometimes signifies to discover, while at other times it means what the Latins properly express by the verb agnoscere , to own, as among lawyers the phrase is used to own a child, (266) as Budaeus also has observed. In this way ἐπιγινώσκειν means more than ἀναγινώσκειν For we say that a person recognises a thing, that is, that being silently convinced of it in his judgment, he perceives it to be true, while at the same time he does not acknowledge it, or, in other words, cordially intimate his assent to it.
Let us now examine Paul’s words. Some read thus — We write no other things than what ye read and acknowledge, which it is very manifest is exceedingly lifeless, not to say senseless. For as to Ambrose’s qualifying the statement in this way — You not only read, but also acknowledge, there is no one that does not perceive that it is quite foreign to the import of the words. And the meaning that I have stated is plain, and hangs together naturally, and, up to this point, there is nothing to prevent readers from understanding it, were it not that they have had their eyes shut, from being misled by the different meanings of the word. The sum is this — that Paul declares, that he brings forward no other things than what were known and perceived by the Corinthians — nay more, things as to which they would bear him witness. The first term employed is recognoscere , (to recognize,) which is applicable, when persons are convinced from experience that matters are so. The second is agnoscere , (to acknowledge,) meaning that they give their assent to the truth. (267)
And, I hope, will acknowledge even to the end. As the Corinthians had not yet perfectly returned to a sound mind, so as to be prepared to weigh his fidelity in a just and even balance, (268) but at the same time had begun to abate somewhat of their perverse and malignant judgment respecting him, he intimates, that he hopes better as to the future. “You have already,” says he, “to some extent acknowledged me. I hope that you will acknowledge more and more what I have been among you, and in what manner I have conducted myself.” (269) From this it appears more clearly what he meant by the word ἐπιγινώσκειν. ( acknowledge (270)) Now this relates to a season of repentance, for they had at the beginning acknowledged him fully and thoroughly; afterwards their right judgment had been beclouded (271) by unfair statements, but they had at length begun to return in part to a sound mind.
(266) “ Ce que disons Auouer: comme on dira Auouer vn enfant ;” — “What we express by the verb to own, as when you speak of owning a child. ”
(267) The word ἀςναγινώσκετε, “properly means to know accurately, to distinguish. It is probably used here in the sense of knowing accurately or surely, of recognizing from their former acquaintance with him.” ᾿Επιγινώσκειν “here means that they would fully recognize, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life.” — Barnes. Dr. Bloomfield, who approves of the view taken by Calvin of the meaning of the verb ἀναγινώσκετε, remarks, that the word is employed in the same sense by Xenophon. Anab., 5:8, 6, as well as elsewhere in the Classical writers. — Ed.
(268) “ C’est à dire, pour en iuger droitement;” — “That is to say, to judge of it aright.”
(269) “ Que vous cognoistrez de plus en plus comme i’ay conversé entre vous, et comme ie m’y suis gouuerné, et ainsi auouërez ce que maintenant i’en di;” — “That you will acknowledge more and more how I have conducted myself among you, and how I have regulated myself, and thus you will assent to what I now say.”
(270) “ Que c’est qu’il a entendu par le dernier des deux mots desquels nous auons parler, lequel nous auons traduit Auouer ;” — “What it was that he meant by the last of the two words of which we have spoken, which we have rendered — Acknowledge.
(271) “ Obscurci et abbastardi en eux par les propos obliques des faux — Apostres et autres malins;” — “Obscured and corrupted by the unfair statements of the false Apostles, and other malicious persons.”
Fuente: Calvin’s Complete Commentary
(13) For we write none other things . . .The Greek presents a play on the two words read (ana-ginoskein) and acknowledge, or know fully (epiginoskein), which it is impossible to reproduce in English. It is as though he said: I have no hidden meaning in what I write and you read. What you read you read aright in its plain and simple sense. I hope (the very hope implies that it had been otherwise) that the more you know me the more will you so read me and judge me even to the end, the great day when the Lord shall come and all things shall be made plain. (Comp. 1Co. 4:3-5.) Possibly, however, the words even to the end may be merely equivalent to completely. (See Note on Joh. 13:1.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Write none other than what ye read There is no lurking design, no concealed subsense in his words. They mean what they say, just as they are read by his Corinthians.
Or acknowledge Knowing beforehand that they are truth.
Shall acknowledge As there is no hypocrisy, so there will be no apostasy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For we write no other things to you than what you read (anaginosko) or even understand (epignosko), and I hope you will understand (epiginosko) to the end (or ‘completely’), as also you understood (epiginosko) us in part, that we are your glorying, even as you also are ours, in the day of our Lord Jesus.’
(epiginosko can mean – ‘apprehend and acknowledge, receive fully as true, have spiritual knowledge’). He speaks here partly against the charge that what he is like when he is with them is very different from how he is when he writes to them (2Co 10:1; 2Co 10:10).
What he has written, he stresses, means exactly what they are reading and apprehending, nothing more nor less. And he hopes that they will eventually understand completely, (or will understand to the end), what they at present apprehend from it partially. That is that Paul is the one in whom they will be glorying in the day of the Lord Jesus because they owe to him their knowledge of the truth, the message of salvation that they received, just as he will be glorying in them because of what the Gospel has accomplished in them. Furthermore they will be glorying because they will recognise that he brought it to them in sincerity and truth (just as he was glorying in 2Co 1:12 in his own sincerity and genuineness in taking it).
In other words he wants them to know that his written words have no hidden meaning, no duplicity, no hidden agenda. They do not have to read between the lines. What he has written down is precisely what he means, in spite of what some tell them. (This may in fact suggest that his opponents just could not understand his teaching). And that is why they will discover in the day of the Lord Jesus that their glorying will be in Paul and his fellow-workers, because they will recognise in that day, when all truth is revealed, that it was he who brought them the genuine truth sincerely and honestly and openly, and that Paul’s glorying will be in them because of what they will prove to be as a result of genuinely hearing his words. Thus they will know then that Paul was a genuine Apostle and that he brought them Apostolic truth, and he will know that they are genuine believers because they responded to that truth.
It need hardly be said that this is the standard by which all who would serve God must constantly test themselves.
‘In the day of our Lord Jesus.’ This is the day when Jesus Christ as Lord will Himself finalise His purposes on behalf of His people. In that day, ‘the day of our Lord Jesus Christ’, those whom Christ has confirmed to the end will be presented to God blameless and unreproveable (1Co 1:8). It is the day when the spirit of those who are His will be saved in the ‘day of the Lord Jesus’ (1Co 5:5). It is the day when Paul hopes to have something to glory of ‘in the day of Christ’ (Php 2:16). It is the day when they will finally be delivered from the power of death (2Co 1:10). Thus it can be linked with the judgment seat (bema – tribunal) of God as referred to in Rom 14:10-12, or of Christ in 2Co 5:10, when all that a Christian has done will be tested for its worth, whether it be good or bad, especially his ministry for Christ (1Co 3:10-15), and everything will be laid bare, even the hidden things of darkness and the counsels of the heart, so that each might receive praise for what he has done which is worthy of such praise (1Co 4:5).
What glory will be ours when our accomplishments in His name and through His Spirit come out into the light. What shame will be ours when the shoddy work which results from our carelessness and unspirituality sees the light of day, and is despatched into the fire. And we will be the first to cry, ‘burn it up, it is not worthy’.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 1:13. What ye read or acknowledge; What ye know and acknowledge. Doddridge. Than what, when you read, you acknowledge. Wale’s Critic, notes. “I take the sense to be,” says Dr. Heylin, “that he meant not by his lettersto insinuate any thing more than was plainly expressed, and appeared at the first view of them agreeable to the declaration that he had made in the verse before.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 1:13 f. In order to vindicate the apparently vainglorious (2Co 1:10 ) . . (2Co 1:12 ), in so far as it might be suspected as not honourably meant, he asserts his candour in writing, which must have been assailed by his opponents (comp. 2Co 10:10 ), who probably maintained, “His letters to us are not the expression of his genuine inmost opinion!”
For Znothing else do we write to you than what you (in our letters) read or also understand; i.e. in our letters to you we do not hide or disguise our genuine opinion, but it agrees exactly with what the reading of the same, or your acquaintance with our mode of thinking and character, says to you. Comp. Theodoret. On in its reference to the sense of what is written, comp. 1Co 5:11 . According to de Wette, the sense amounts to the thought: “ I cannot do otherwise, I must write thus .” But Paul is making an appeal to the readers .
] praeterquam, nisi . For examples in which the previous negative sentence has also , see Hartung, Partikell . II. p. 45; Heindorf, ad Prot . p. 354 B; Klotz, ad Devar. p. 36 f.; Baeumlein, Partik. p. 5. The mode of expression depends on a blending of the two constructions
and ; Stallbaum, ad Plat. Phaed. p. 81 B; Khner, II. p. 438.
, . .] This latter is in no connection with the former, in which case it could not but have stood a ., . This in opposition to Fritzsche’s way of taking it: “neque enim alia ad vos perscribimus, quam aut ea aut ea, quae ,” etc. is to read , as it is usually in the Attic authors, and always in the N. T., not to understand , as Calvin, Estius, Storr, [129] following the Peshito, wish to take it, though it has this meaning often in classical Greek (Hom. Il . xiii. 734, Od. xxi. 205, xxii. 206; Xen. Anab . v. 8. 6; Pind. Isthm. ii. 35; Herodian, vii. 7; comp. also Prayer of Manass. 12).
.] or also (without communication by letter) understand . Wetstein imports arbitrarily: “vel si alicubi haereat, post secundam aut tertiam lectionem, attento animo factam, sit intellecturus.” Rckert: “and doubtless also understand.” Quite against , which stands also opposed to the view of Hofmann: Paul wishes to say that he does not write in such a way, that they might understand something else than he means in his words. In this case we should have had only, since points to something else than to the reading, with which what he has written agrees.
The assimilation of the expressions . and . (comp. 2Co 3:2 ) cannot be imitated in German, but in Latin approximately: legitis aut etiam intelligitis . Comp. on Act 8:30 ; Plat. Ep . II. p. 312 D.
. . .] The object to is . . ., and . . . is an inserted clause: “I hope, however, that you will understand even to the end, as you have understood us in part, that we are your boast,” etc. We might also consider on . . . as a nearer object to (Estius, Rosenmller, Billroth, Rckert, de Wette); but, since in this way remains without an object (Billroth supplies: “that I think the same as I write;” comp. Rckert; Osiander: “all my doing and suffering in its purity”), the above mode of connection is easier and simpler. Ambrosiaster, Luther, Grotius, and others, also Olshausen (Osiander doubtfully), take as for , stating the ground for . . . . But in that case the accurate, logical connection is still more wanting, since from the general . . . no inference to the restricted by is warranted; the reason assigned would not be suitable to . The connection which runs on simply is unnecessarily broken up by Ewald holding 2Co 1:13 and 2Co 1:14 on to as a parenthesis, so that , 2Co 1:14 ( that ), joins on again to 2Co 1:12 .
] does not mean till my death (Hofmann), but till the end, i.e. till the ceasing of this world, till the Parousia. Comp. 1Co 1:8 ; 1Co 15:51 f.; Heb 3:6 . 2Co 1:14 . . . compares the future, regarding which Paul hopes , with the past, regarding which he knows . And therefore he adds a limitation in keeping with the truth, (comp. Rom 11:25 ); for not all the Corinthians had thus understood him. Hofmann, quite against the usage of the language, takes of time , inasmuch as the apostle’s intercourse with them up to the present was only a part of what he had to live with them. In that case Paul would have written in contrast to . Calvin, Estius, and Emmerling refer it to the degree of knowledge, quodammodo (comp. 2Co 2:5 ), with which Paul reproaches the readers, , Theodoret. But a purpose of reproach is quite foreign to the connection; and certainly the readers to whom applies had not only understood him quodammodo , but wholly and decidedly, that, etc. Billroth thinks that Paul wishes to mark his cordial love, which till now he could only have shown them in part . Comp. Chrysostom, according to whom is added from modesty ; also Theophylact, according to whom Paul is thinking of the imperfect exhibition of his virtue . But how could the readers conjecture this!
. . .] that we redound for glory ( i.e. for the object of ) to you, even as you to us on the day of the Parousia . It will be to your honour on that day that you have had us as teachers, and it will be to our honour that we have had you as disciples. Comp. 1Th 2:19 f.; Phi 2:16 . With how much winning tact the addition . suppresses all appearance of self-exaltation! , Chrysosto.
. . ] belongs to the whole , not, as Rckert arbitrarily thinks, to . . merely (so Grotius, Calovius, and others); nor yet, as Hofmann would have it, primarily to . .
[129] Calvin thinks . and . are distinguished as agnoscere and recognoscere . So, on the whole, Storr also. But Estius makes the difference: “et recognoscitis antiqua , et insuper etiam cognoscitis recentia .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2000
THE CHURCHMANS CONFESSION, OR AN APPEAL TO THE LITURGY
2Co 1:13. We write none other things unto you, than what ye read or acknowledge.
AS the testimony of ones own conscience is the strongest support under false accusations, so an appeal to the consciences of others is the most effectual means of refuting the charges that are brought against us. To this species of argument God himself condescended to have recourse, in order to convince his people, that the evils which they imputed to him originated wholly in their own folly and wickedness: O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes [Note: Isa 5:3-4.]? .. Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords, we will come no more unto thee [Note: Jer 2:5; Jer 2:31.]? Ye say, the way of the Lord is not equal. Hear now, O house of Israel, Is not my way equal? are not your ways unequal [Note: Eze 18:25.]? The inspired writers also not unfrequently vindicate themselves in a similar manner. St. Paul, for instance, had been represented by some at Corinth as fickle and inconstant, because he had not come to them at the time they had expected him. To clear himself from this imputation, he informs them, that he had met with insuperable obstacles in Asia, which had prevented him from prosecuting his intended journey; and that in the whole of his conduct towards them he had been actuated, not by temporizing motives and carnal policy, but by the most strict unblemished integrity. He declares, that he had the testimony of his own conscience respecting this [Note: 2Co 1:12.]; and that he had a further testimony in their consciences also, respecting the truth of what he said; that, in asserting these things, he wrote no other things than what they read in his former epistle, and were constrained to acknowledge; and he trusted they should acknowledge even to the end.
The faithful minister of Christ derives great advantage from being able to appeal to records, the authority of which is acknowledged by his hearers. By referring them to the Holy Scriptures in proof of all that he advances, he establishes his word upon the most unquestionable authority, and fixes conviction upon their minds. The ministers of the Church of England have yet further advantage, because, in addition to the Scriptures, they have other authorities to which they may refer in confirmation of the truths they utter. It is true, we are not to put any human compositions on a level with the inspired volume: the Scriptures alone are the proper standard of truth; but the Articles, Homilies, and Liturgy of the Church of England are an authorized exposition of the sense in which all her members profess to understand the Scriptures. To these therefore we appeal as well as to the sacred records. But because it would occupy more time than can reasonably be allowed for one discourse to appeal to all at once, we shall content ourselves with calling your attention to the Liturgy, and especially to that part of it which we call the General Confession. We will briefly state what doctrines we insist upon as necessary to be received; and under each we will compare our statements with what we read in the Scriptures, and acknowledge in our prayers: And we trust that, after having done this, we shall be able to adopt the language of the text, and say, We write none other things unto you than what ye read, and acknowledge.
There are three things, which, as it is our duty, so also it is our continual labour, to make known; namely, Our lost estateThe means of our recoveryand The path of duty.
Permit me then to state what we declare respecting the first of these points, Our lost estate.
We declare, that every man is a sinner before God: that both the actions and the hearts of men are depraved: that whatever difference there may be between one and another with respect to open sin, there is no difference with respect to our alienation from God, or our radical aversion to his holy will. We affirm, that, on account of our defection from God, we deserve his heavy displeasure: that the most moral and sober, as well as the base and profligate, are under condemnation on account of sin: and that all of us without exception must perish, if we do not turn to God in the way that he has prescribed.
We think, yea we are sure, that we have abundant proof of these things in the Holy Scriptures. The universality of our departure from God, and of our danger in consequence of it, is declared in the strongest terms by St. Paul in his Epistle to the Romans. There is none righteous, says he, no not one: there is none that understandeth; there is none that seeketh after God: they are all gone out of the way; they are together become unprofitable; there is none that doeth good, no not one. To this he adds, that every mouth must be stopped, and all the world become guilty before God [Note: Rom 3:10-19.]. We could wish you particularly to notice what an accumulation of words there is in this short passage to prove the universality of our guilt and misery. Of righteous persons, there is none, none, none, no not one, no not one: all are guilty, all together, even every person, and all the world. Will any one, after reading this passage, presume to think himself an exception?
Nor is the depth of our depravity less clear than its universality. The heart, says Jeremiah, is deceitful above all things, and desperately wicked; Who can know it [Note: Jer 17:9.]? This is spoken, not of some particular person or age or country, but of mankind at large, even of our whole race. Solomon affirms the same when he says, The heart of the sons of men is full of evil; madness is in their hearts while they live, and after that they go to the dead [Note: Ecc 9:3.]. And to the same effect is that declaration of St. Paul, that the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be [Note: Rom 8:7.]. To these general affirmations of Scripture, we may add the confessions of the most eminent saints. Job, who was the most perfect man on earth in his day, no sooner attained the knowledge of his real character, than he exclaimed, Behold I am vile [Note: Job 40:4.]. St. Paul also, speaking of himself and of all the other Apostles, says, We all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others [Note: Eph 2:3 and Tit 3:3.].
In labouring to establish these awful truths, we are often considered as libelling human nature, and as representing men in such an humiliating and distressed state as to fill them with melancholy, or drive them to despair. Let us then, in vindication both of ourselves and of our doctrines, compare these assertions with our public acknowledgments. We begin our Confession with saying, We have erred and strayed from thy ways like lost sheep. This is a peculiar expression that must not be overlooked. We apprehend it does not mean merely that we have departed from God, but also that we have never sought to return to him: for other animals will find their way back when they have wandered from their home; but it is rarely, if ever, known that the sheep traces back its footsteps to the fold from whence it has strayed: if it return at all, it is not by any foresight of its own. How just a picture does this exhibit of our fallen race! That we have departed from God is too plain to be denied: but in how few do we behold any solicitude to return to him! How few are there who search the Scriptures daily, in order to find their way back! How few who implore help and direction from their God with an earnestness at all proportioned to the urgency of their case!
Is it inquired, wherein we have so greatly erred? Our own acknowledgments contain the most satisfactory reply: We have followed too much the devices and desires of our own hearts. How true is this! Look at all mankind; see them from infancy to youth, and from youth to old age; What are they all following? are they obeying unreservedly the commands of God? are they, in compliance with his will, mortifying every evil propensity, and doing the things which are pleasing in his sight? Alas! nothing is further from their minds than this. Their pursuits indeed vary according to their age, their circumstances, their habits; but whatever they be, they are no other than the devices and desires of their own hearts: if in any thing they appear to do the will of God, they do not act from a principle of love to him, but from a desire to conform to the customs of their country, and to lay a foundation for self-applause. The whole tenour of our lives is but too justly marked in those following acknowledgments, We have offended against thy holy laws: we have left undone those things which we ought to have done; and have done those things which we ought not to have done. Permit me to ask, which of the laws of God have we not violated times without number? Shall we say, We have not committed murder or adultery? How vain the boast, if we interpret the commandments in their full latitude, and call to mind the declarations of our Lord, that an angry word is murder, and a wanton look adultery [Note: Mat 5:27-28.]! To go into all our sins of omission and commission, were an endless task. Suffice it to say, that in ten thousand instances we have sinned, in thought, word, and deed, against the Divine Majesty; and have habitually neglected the interests of our souls.
Perhaps it may be said, Our actions indeed have been evil, but our hearts are good. But how does this accord with that which in our confession forms the summit of the climax, There is no health in us? Here our Church has taught us to trace all the evils of our life to the fountain-head, a corrupt and wicked heart. In this expression she evidently refers, either to that confession of the Apostle, In me, that is, in my flesh, dwelleth no good thing [Note: Rom 7:18.]; or rather to that most humiliating declaration of the prophet, From the sole of the foot even to the head, there is no soundness in us, but wounds, and bruises, and putrifying sores [Note: Isa 1:5-6.]. The import of the words is plain: we confess before our God, that we are altogether depraved; that we are disordered in every member of our body, and in every faculty of our soul; that our understanding is darkened, our will perverse, our affections sensual, our memory treacherous, our conscience seared, and all our members instruments of unrighteousness and sin.
Thus far then we are fully vindicated, vindicated too, we trust, in your consciences, in all that we have affirmed respecting the lost estate of man. We do indeed represent the whole human race as in a most deplorable condition: but no member of our establishment can controvert our positions without denying the plainest asseverations of Holy Writ, and contradicting his own most solemn acknowledgments.
Let us now turn our attention to the second point which we proposed to notice, namely, The means of our recovery from this state.
We affirm that, in order to obtain salvation, two things are necessary; Repentance towards God, and faith in our Lord Jesus Christ [Note: Act 20:21.]. By repentance, we do not mean that superficial work which consists in saying, I am sorry for what I have done; but in such a deep sense of our guilt and danger, as leads us with all humility of mind to God, and stirs us up to a most earnest application to him for mercy. We must feel sin to be a burthen to our souls: we must be made to tremble at the wrath of God which we have merited: we must cry to him for deliverance from it, as Peter cried for preservation from the waves, Save, Lord, or I perish: and this must be our experience, not merely after some flagrant transgression, or on some particular occasion, but at all times: it must be, as it were, the daily habit of our minds.
Is it needful to confirm this from the Holy Scriptures? Surely we need not be reminded of what our Lord has repeatedly affirmed; Except ye repent, ye shall all perish [Note: Luk 13:3; Luk 13:5.]. We need not be told that it is the weary and heavy laden whom Christ invites [Note: Mat 11:28.]: that it is the broken and contrite heart which God will not despise [Note: Psa 51:17.]: that we must lothe ourselves for all our abominations [Note: Eze 36:31.]; that we must sow in tears, and go on our way weeping [Note: Psa 126:5-6.]: that we must cry with Paul, O wretched man that I am, who shall deliver me [Note: Rom 7:24.]? and with Job, I repent and abhor myself in dust and ashes [Note: Job 42:6.].
Yet, when this is insisted on, and pressed upon the conscience as of universal, absolute, and indispensable necessity, we are told, that we carry matters to excess: that, however such bitter contrition may suit the profligate and abandoned, it is unnecessary in the case of the more moral and decent: they have never done any thing that requires such deep humiliation; they have no such cause to fear and tremble; they have indeed sinned, but are in no danger of perishing; nor have they ever merited the wrath of God.
But is it not astonishing that any member of the established Church should be so ignorant as to make these vain assertions? What are the terms in which we address the Divine Majesty every time that we attend his worship? Do thou, O Lord, have mercy upon us, miserable offenders: Spare thou them, O God, which confess their faults: Restore thou them that are penitent. Have we then been dissembling with God all our days; calling ourselves miserable offenders, when we feel no misery at all; and when, instead of bewailing our offences, we think ourselves almost, if not altogether, as good as we need to be? In this prayer we do not presume even to expect mercy, except as persons deeply penitent and contrite. And let it be remembered, that these petitions are put into the mouths of all the congregation; there is not one form for one class of persons, and another for another; but all profess to approach God as the repenting publican, smiting upon their breasts, and crying, God be merciful to me a sinner [Note: Luk 18:13.]! We mean not to say, that no person can hope for mercy, who does not feel such or such a measure of contrition (for all who pray in sincerity may hope for acceptance, though ther hearts be not so contrite as they could wish), but to shew, that all members of the Church of England acknowledge that penitence is highly suited to their state.
But, besides their repentance, we observed, that faith also was necessary, even faith in the Lord Jesus Christ. This we invariably and inflexibly affirm. As it is not our good works and meritorious life that will save us, so neither will our repentance save us. If we could shed rivers of tears, they would never avail to cleanse us from one single sin. It is the blood of Christ, and that alone, that can atone for our guilt: That is the fountain that was opened for sin and for uncleanness [Note: Zec 13:1.]: and as long as the world shall stand, we must require of sinners to wash in it, in order that they may be clean. And, forasmuch as men are with great difficulty turned from endeavouring to establish their own righteousness [Note: Rom 10:3.], or to unite their own fancied merits with the merits of Christ, we guard them strongly against this fatal error; we declare to them, that, if they do this, they will invalidate the whole Gospel; and that, if ever they be saved at all, it must be by a humble, simple reliance on the Lord Jesus Christ. That there are blessings promised to the penitent, and to the obedient, we very willingly allow: and on proper occasions we are glad to bring forward those promises, in order to encourage men to repent and obey: but that men are justified by their repentance or obedience, or in any other way than by faith in the Lord Jesus Christ, we utterly deny. And we declare that, if men seek to be justified in any other way, Christ shall profit them nothing [Note: Gal 5:2.].
And do we, in affirming these things, deviate at all from what we read in the Holy Scriptures? Does not our blessed Lord expressly say, I am the way, the truth, and the life; no man cometh unto the Father but by me [Note: Joh 14:6.]? He tells us plainly, that he who believeth on him, hath everlasting life; and that he who believeth not, shall not see life, but the wrath of God abideth on him [Note: Joh 3:36.]: and again, He that believeth, shall be saved; and he that believeth not, shall be damned [Note: Mar 16:16.]. To the same effect also is the testimony of his Apostles: we find them invariably directing penitents to believe in him as the only, and effectual, means of obtaining acceptance with God. When the jailor came in to Paul and Silas, trembling, and crying, Sirs, what shall I do to be saved? the answer given him was, Believe on the Lord Jesus Christ, and thou shalt be saved [Note: Act 16:30-31.]. Instead of varying their directions according to the different characters they addressed, they affirm, in the strongest manner, that there is no other foundation whereon any man can build [Note: 1Co 3:11.], nor any other name whereby any man can be saved [Note: Act 4:12.]. And when they saw in any a disposition to unite the observance of some ceremonial or moral duties as a joint ground of their hope, they warned them plainly, that their salvation must be wholly of grace or wholly of works [Note: Rom 11:6.]; and that, if they relied in any measure upon their works, they were fallen from grace, they were become debtors to do the whole law, and that Christ was become of no effect unto them [Note: Gal 5:3-4.]; with respect to them he was dead in vain [Note: Gal 2:21.].
Offensive as these statements are, and reprobated as being of a licentious tendency, wherein do they differ from our own acknowledgments? We pray that God would restore to his favour them that are penitent; but how, and in what manner, do we expect that restoration to be accomplished? Is it uncovenanted mercy that we ask? Or is it according to our own good works that we desire to find acceptance? No; we profess that our reliance is altogether on Gods promises as they are revealed in the Gospel; Restore us, according to thy promises declared unto mankind in Christ Jesu our Lord. Among the promises to which we may be supposed to refer, the following must certainly be numbered: Look unto me, and be ye saved [Note: Isa 45:22.]. Come unto me, and I will give you rest [Note: Mat 11:28.]. Him that cometh unto me, I will in no wise cast out [Note: Joh 6:37.]. The blood of Jesus Christ cleanseth from all sin [Note: 1Jn 1:7.]. All that believe, shall be justified from all things [Note: Act 13:39.]. Though your sins be as crimson, they shall be white as snow [Note: Isa 1:18.]. But whatever the promises be, whether their reference to Christ be more or less plain, we are assured, that it is in him, and in him alone, that the promises are confirmed to us; for the Apostle says, All the promises of God in Him are yea, and in Him amen [Note: 2Co 1:20.]. It is in Christ alone that God can be just, and at the same time the justifier of sinners [Note: Rom 3:26.]: and therefore when we plead that promise, that if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness [Note: 1Jn 1:9.], we can expect its accomplishment in no other way than through faith in Christ.
Thus under this head also may be seen a perfect harmony between those things which we have affirmed, and those which you read in the Scriptures, and acknowledge in your prayers.
Nor do we doubt a similar issue to our inquiries, while, under the last head of our discourse, we state to you The path of duty.
We inculcate the practice of every personal and relative duty. But we are not satisfied with that standard of holiness which is current in the world: we require a higher tone of morals: in addition to sobriety and honesty, we insist upon a life entirely devoted to God: we affirm, that it is every mans duty to delight himself in God [Note: Job 26:10 and Psa 37:4.]; to have such a lively sense of Christs love to him, as shall constrain him to an unreserved surrender of all his faculties and powers to the service of his Lord [Note: 2Co 5:14.]. We must live for God: we must be like a faithful servant, who inquires from day today what his masters will is; and inquires, in order that he may do it. As a servant who had neglected all his duties through the day, would feel ashamed and afraid of his masters displeasure, so should we feel ashamed and afraid, if any day pass without having executed to the utmost of our power the duties of it. We should walk as on the confines of the eternal world, and act as persons who must shortly give account of every talent that has been committed to them. To be dead unto the world [Note: Gal 6:14.], and alive unto God [Note: Rom 6:11.]; to attain more and more of the Divine image [Note: 2Co 3:18.]; to grow up into Christ in all things [Note: Eph 4:15.]; to enjoy fellowship with God [Note: 1Jn 1:3.], and anticipate the enjoyments of heaven [Note: Eph 1:13-14.]; this is our duty, and should be our daily study and delight.
In requiring so much, we are supposed to require what is altogether impracticable, or, at least, what, if practised, would unfit us for all the common offices of life. But what do we read in the Holy Scriptures? Do they require of us less than this? Do they not teach us to yield ourselves living sacrifices to God, as our most reasonable service [Note: Rom 12:1.]? Do they not enjoin us to live henceforth not unto ourselves, but unto him that died for us and rose again [Note: 2Co 5:15.]? Do they not require that whether we eat or drink, or whatever we do, we should do all to the glory of God [Note: 1Co 10:31.]? And is not the Holy Spirit (through whose Divine agency alone we can do any thing that is good) promised to us for this very end, to renew us after the Divine image in righteousness and true holiness?
And wherein do our own acknowledgments differ from this? Let us attend to the supplications which we offer before God:Grant, O most merciful Father, for Christs sake, that we may hereafter live a godly, righteous, and sober life, to the glory of thy holy name. Here, so far from putting godliness out of our thoughts, we profess to desire it in the first place; and justly do we ask that first, because, without that, all our acts of righteousness and sobriety would be no better than splendid sins; they would want the motives and principles which alone distinguish them from heathen virtues. Mark too the measure and degree in which we desire these virtues: we are not satisfied with that which shall gain us a name among men; we ask, (and let it ever be remembered that without the influences of Gods Spirit all our own efforts will be in vain,) that we may be enabled to attain such a degree of piety, as that God may be glorified in us, and that the transcendent excellence of Christianity may be visibly exhibited in our lives.
We appeal then to all; What do we, or what can we, ask of you more than this? And if these high attainments be not necessary, why do you ask of God for Christs sake to give them to you? If, on the other hand, they are necessary, why are we deemed enthusiastic and over-righteous for requiring them at your hands? If in your prayers you mean what you say, you justify us; and, if you do not mean what you say, you condemn yourselves; you confess yourselves to be hypocrites and dissemblers with God.
We have now finished our consideration of that truly scriptural prayer: and we will conclude with commending it to you as a test in a two-fold view.
First; Take it as a test whereby to try the discourses which you hear. As members of the Church of England, we have a right to expect that the discourses of ministers shall correspond with the Liturgy of our Church. Certainly, in the first instance, the Holy Scriptures are to be our guide: but, as all profess to have the Scriptures on their side, let us bring to our aid that excellent compendium of religion which we have been considering.
Are there any who descant upon the dignity of our nature, the goodness of our hearts, and the rectitude of our lives? What appearance do such sentiments make when brought to the touchstone of this prayer? Are they not as opposite as darkness is to light? and should we not regard such statements as the effusions of pride and ignorance? should we not tremble for those who hear them, lest, being blind followers of the blind, they all together should fall into the ditch [Note: Mat 15:14.]?
Are there others who tell us that we are to be saved by our works, and who would thereby lull us asleep in impenitence, and divert our attention from the Saviour of the world? Let us not be deluded by the syren song. Let us turn to our own confessions, to refute such anti-christian doctrines: let us learn from them the necessity of humiliation and contrition, and of fleeing to Christ, as to the refuge that is set before us. As for the idea, that the founding of our hopes upon Christ, and upon the promises made to us in him, will lead to a neglect of good works, let us see what the compilers of our Liturgy thought of that, and what they have put in the mouths of all believing penitents. Do not the very same persons who seek for mercy through Christ, entreat of God that they may be enabled to live a godly, righteous, and sober life, to the glory of his holy name? And is it not notorious, that the very persons who maintain most steadfastly the doctrines of faith, are uniformly condemned for the excessive and unnecessary strictness of their lives?
In the same manner, if there be any who plead for a conformity to the world, and decry all vital godliness as enthusiasm, we may see what judgment is to be formed of them also. They may call themselves Christians; but they have nothing of Christianity, except the name.
Lastly; If there be any who separate the different parts of religion, inculcating some to the neglect of others; magnifying works to the exclusion of faith, or establishing faith to the destruction of good works; or confounding faith and works, instead of distinguishing them as the fruit from the root; if such, I say, there be, let their statements be contrasted with the order, the fulness, and the harmony of this prayer; and the erroneousness of them will instantly appear. We do not wish to produce critical hearers; but it is the duty of every man to prove all things, and to hold fast that which is good [Note: 1Th 5:21.]; and as we have the advantage of an authorized standard of divine truth, we invite all to search that, as well as the Holy Scriptures: and we do not hesitate to say of this prayer in particular, what the prophet speaks of the inspired volume, To the law, and to the testimony; if ministers speak not according to this word, it is because there is no light in them [Note: Isa 8:20.].
Next, let us take this prayer as a test whereby to try our own experience. We may now discard from our minds all that this or that minister may lay down as necessary to our salvation. We have here, what no man can reasonably dispute, our own acknowledgments. We have here as beautiful, as just, as scriptural a summary of experimental religion, as ever was penned from the foundation of the world. The man, that from his inmost soul can utter this prayer, is a real Christian. Whatever be his views with respect to some particular doctrines (those I mean which are distinguished by the name of Calvinism,) his heart is right with God. Whether he admit or reject those abstruser points, he is accepted of God; and if he were to die this moment, he would be in heaven the next: the termination of his warfare would be to him the commencement of everlasting felicity. But is this the experience of us all? Would to God it were! All will repeat the words: but it is one thing to repeat, and another to feel, them. Let us then bring ourselves to this test; and never imagine that we are in a Christian state, till we can appeal to God, that this prayer is the very language of our hearts. In examining ourselves respecting it, let us inquire, Whether from our inmost souls we lament the numberless transgressions of our lives, and the unsearchable depravity of our hearts? When we cry to God for mercy as miserable offenders, do we abhor ourselves for our guilt, and tremble for our danger? Do we indeed feel that we deserve the wrath of Almighty God? Do we feel this, not only on some particular occasions, but, as it were, daily and hourly? Is the consciousness of it wrought into us, and become the habit of our minds, so that we can find no peace but in crying unto God, and pleading with him the merits of his dear Son? Is Christ, in this view, precious to our souls [Note: 1Pe 2:7.]? Is he our wisdom, he our righteousness, he our sanctification, he our complete redemption [Note: 1Co 1:30.]? Having nothing in ourselves, do we make him our all in all [Note: Col 3:11.]? Are we at the same time renewed in the spirit of our minds? Do we hate sin, not merely as it is destructive, but as it is defiling, to the soul? Do we account the service of God to be perfect freedom; and instead of wishing his law reduced to the standard of our practice, do we desire to have our practise raised to the standard of his law? Is it our labour to shine as lights in a dark world, and to shew forth in our own conduct the virtues of him that has called us [Note: 1Pe 2:9. .]? Let us all put these questions to ourselves; and they will soon shew us what we are. If this be not the state of our souls, we are in an awful condition indeed. Our very best services have been nothing but a solemn mockery: in our prayers, we have insulted, rather than worshipped the Majesty of Heaven; we have come before our God with a lie in our right hand [Note: Isa 44:20.]. O that it might please God to discover to us the heinousness of our guilt; and that we might all be pricked to the heart, ere it be too late! Let us, the very next time we attempt to use this prayer, take notice of the frame of our minds: let us mark the awful incongruity between our professions, and our actual experience: and let a sense of our hypocrisy lead us to repentance. Thus shall the returning seasons of worship be attended with a double advantage to our souls: in praying for what we ought to seek, we shall be stirred up to seek it in good earnest: and, through the tender mercy of our God, we shall attain the experience of those things, which too many of us, it is to be feared, have hitherto hypocritically asked, and ignorantly condemned.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
Ver. 13. Than what ye read, &c. ] Or, than what you can both recognize and approve of; for you have known me through and through.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13, 14 .] Confirmation of the foregoing assertion . For we do not write to you any other things, except those which ye read, or [ even ] acknowledge (by experience of facts), and I hope, shall [ continue to ] acknowledge to the end : i.e. ‘my character in my writings is one and the same, not fickle and changing, but such as past facts have substantiated it to be, and as I hope future facts to the end of my life will continue to do.’ , , , , (al. ) . Chrys., Hom. iii. p. 443, who has the advantage of being able to express in his exposition the play of words in – and – . As also ye did partly (that part of you, viz. which have fairly tried me: , because they were divided in their estimate of him, and those who were prejudiced against him had shut their minds to this knowledge. Chrys. refers it to what follows: : Theophyl. to the not yet completed testimony of his : Estius and Calvin, to their inadequate estimation of him, which he blames: but I much prefer the above. So most Commentators) acknowledge us, that (not ‘ because ,’ putting a colon at , as Luth., Griesbach, and Scholz: nor is it to be joined with , what follows being parenthesized, as Theophyl., al., Meyer, Olsh.) we are your boast, [ even ] as ye [ also ] are ours, in the day of the Lord Jesus. , ‘ present ,’ as of that which is a settled recognized fact. But this is no ground for its being joined with , as Olsh. The experimental mutual knowledge of one another as a was not confined to what should take place . . . , but regarded a present fact, which should receive its full completion at the day of the Lord.
Fuente: Henry Alford’s Greek Testament
2Co 1:13 . . . .: for we write none other things unto you than what ye read ( always means “to read” in St. Paul’s Epp. and throughout the N.T.) or even acknowledge; i.e. , there is no hidden meaning in his letters; he means what he says, as to which doubts seem to have been prevalent at Corinth (chap. 2Co 10:10-11 ). The play upon words cannot be reproduced in English. St. Paul is fond of such paronomasia; see, e.g. , , chap. 2Co 3:2 ; , , , Rom 12:3 ; , , 1Co 2:13-14 ; , 2Th 3:11 ; cf. for other illustrations 1Co 7:31 ; 1Co 11:31 ; 1Co 12:2 , Phi 3:2 , Eph 5:15 , and chaps 2Co 4:8 , 2Co 10:12 below. is equivalent to “except”; cf. Job 6:5 , Isa 42:19 . . . .: and I hope that ye will acknowledge unto the end, sc. , unto the day of the Lord’s appearing (as in 1Co 1:8 ), when the secrets of all hearts shall be revealed.
Fuente: The Expositors Greek Testament by Robertson
none = not (Greek. ou).
other. Greek. allos App-124.
acknowledge. Greek. epiginosko. App-132.
even. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
13, 14.] Confirmation of the foregoing assertion. For we do not write to you any other things, except those which ye read, or [even] acknowledge (by experience of facts), and I hope, shall [continue to] acknowledge to the end:-i.e. my character in my writings is one and the same, not fickle and changing, but such as past facts have substantiated it to be, and as I hope future facts to the end of my life will continue to do. , , , , (al. ) . Chrys., Hom. iii. p. 443, who has the advantage of being able to express in his exposition the play of words in – and -. As also ye did partly (that part of you, viz. which have fairly tried me: , because they were divided in their estimate of him, and those who were prejudiced against him had shut their minds to this knowledge. Chrys. refers it to what follows: : Theophyl. to the not yet completed testimony of his : Estius and Calvin, to their inadequate estimation of him, which he blames: but I much prefer the above. So most Commentators) acknowledge us, that (not because, putting a colon at , as Luth., Griesbach, and Scholz: nor is it to be joined with , what follows being parenthesized, as Theophyl., al., Meyer, Olsh.) we are your boast, [even] as ye [also] are ours, in the day of the Lord Jesus. , present, as of that which is a settled recognized fact. But this is no ground for its being joined with , as Olsh. The experimental mutual knowledge of one another as a was not confined to what should take place . . . , but regarded a present fact, which should receive its full completion at the day of the Lord.
Fuente: The Greek Testament
2Co 1:13. ) other things, contrary.-, we write) in this epistle. He appeals to a present thing.-, ye read) in the former epistle.- , or even) is more than .- , even unto the end) of my course, comp. 2Co 1:14, at the end, and 1Co 4:5 : whence it is evident that regard to the day of the Lord is not excluded.
Fuente: Gnomon of the New Testament
2Co 1:13
2Co 1:13
For we write no other things unto you, than what ye read or even acknowledge,-The same sincerity and honesty that characterized his life was characteristic of his letters. The meaning of his words was always obvious and plain, and there is no other meaning than that which is on the surface. They had their own knowledge of him to confirm what he said of the purity of his life, and they recognized him as a true apostle of Jesus Christ.
and I hope ye will acknowledge unto the end:-He hoped they would continue to own him as an apostle, and his teachings to be the truth of God. [Should this bright hope be realized, then in the day of the Lord Jesus it will be the glorying of the Corinthians that they had the apostle Paul as their spiritual father, and the glorying of Paul that the Corinthians were his spiritual children.]
Fuente: Old and New Testaments Restoration Commentary
than: 2Co 4:2, 2Co 5:11, 2Co 13:6, Phm 1:6
Reciprocal: 1Co 10:27 – for
Fuente: The Treasury of Scripture Knowledge
2Co 1:13. In Paul’s first epistle to the Corinthians (1Co 2:1-4), he declared that his oral speech was within the realm of simple language. He here continues that manner in his writing, so the brethren may read with understanding and hence be able to acknowledge the truth conveyed to them.
Fuente: Combined Bible Commentary
2Co 1:13. For we write none other things unto you, than what ye read (in this Letter), or even acknowledge (without the need of our writing it), and I hope ye will acknowledge unto the end;[2] as also ye did acknowledge us in part, or in some degree, as in chap. 2Co 2:5; Rom 11:25; Rom 15:15; Rom 15:24,that we are your glorying, as ye also are ours in the day of the Lord Jesus. It is affecting to find one of so lofty a devoutness of spirit and transparency of characteron finding that his triumphs at Corinth had been clouded by the coolness of his converts attachment to their spiritual father, and his whole claim to apostleship called in question by someclinging to the persuasion that there were some there still who even then owned him in his true character, as he gladly did them, and that in the day of the Lord Jesus this would come out fully to weir mutual joy.
[2] The play (says Stanley) on the original words for know and acknowledge and ) is obvious, and the juxtaposition is so evidently for the sake of this resemblance of sound, that it is not necessary to seek any dose connection of sense (any closer connection, we should say).
Fuente: A Popular Commentary on the New Testament
The apostle having asserted his own sincerity and upright conversation in the former verse, he doth in this verse make his appeal to the consciences of the Corinthians for his justification. It is a good demonstration of our uprightness, when we can not only appeal to God as touching our sincerity, but dare appeal to the consciences of men; for if through prejudice they will not with their mouths vouch for our integrity, yet secretly with their conscience they cannot but bear witness to it.
Observe, 2. The apostle’s having declared that he had his testimonials not only from his own conscience, but from theirs also; he adds, that he trusted this would hold and continue even to the end, that is, to the end both of his and their lives.
As if the apostle had said, “My conversation hath hitherto been acknowledged by you to be sincere and upright; and I hope, as you shall never see it otherwise by me, so you will persevere and continue in your good opinion and right judgment concerning me to the end of your and my life.”
Fuente: Expository Notes with Practical Observations on the New Testament
For we write no other things unto you, than what ye read [literally, read aloud] or even acknowledge, and I hope ye will acknowledge unto the end:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 13
Read or acknowledge; know or acknowledge. The word read would seem to be used, in this connection, in a sense analogous to that in which the word hear is often employed; as in John 8:43.
Fuente: Abbott’s Illustrated New Testament
1:13 For we write {k} none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the {l} end;
(k) He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.
(l) Perfectly.
Fuente: Geneva Bible Notes
Paul seems to have alluded to a criticism of himself here too. Evidently some were saying that to understand Paul’s letters to them, his readers had to read between the lines. They implied he really intended something other than what he had written, or he was being deliberately obscure. [Note: Ralph P. Martin, 2 Corinthians, p. 19.] The apostle’s claim here was that what he had intended was self-evident in his correspondence. There were no hidden meanings or messages. Paul wrote some things that were hard to understand (2Pe 3:15-16), and sometimes he was ironical, but he did not write one thing and mean another.
The second part of this verse probably goes with 2Co 1:14 rather than 13. Put a semicolon in the middle of 2Co 1:13 after "understand" and a comma at the end. There was no punctuation in the original Greek text. "The end" refers to the end of the Corinthians’ lives.