15. For all things are for your sakes<\/em> ] Cf. 1Co 3:22<\/span>, as well as the numerous passages in that Epistle where the well-being of mankind is represented as St Paul’s (and indeed God’s) only object, e.g. 1Co 6:12<\/span>, 1Co 10:23<\/span>.<\/p>\n that the abundant grace<\/em> ] Literally, that grace having abounded<\/strong>. There is a very similar passage in ch. 2Co 1:11<\/span>. And this passage, like that, is capable of being construed in various ways. We may either take it (1) that grace, having abounded, might multiply on account of the thanksgiving of the greater number<\/em>; or (2) that grace, having abounded, may by means of the greater number, multiply the thanksgiving to the glory of God<\/em>, or (3) that grace, having abounded through the greater number, may multiply the thanksgiving to the glory of God<\/em>. The last would seem the preferable rendering. For (1) God’s grace or favour abounds the more, the greater the number who are turned to Him, (2) the larger the number of converts, the greater the thanksgiving to God (for this use of ‘the greater number, see 1Co 9:19<\/span>); and (3) the word translated ‘redound’ in the A. V. has also the transitive sense of ‘make to abound,’ as in Eph 1:8<\/span>; 1Th 3:12<\/span>, and ch. 2Co 9:8<\/span>. The Greek here, as in 2Co 4:11<\/em><\/span>, indicates God’s purpose, which having its origin in His love, issues in beneficence. In the happiness and gratitude of the beings He has created, He has thought fit to find His own.<\/p>\n For all things are for your sakes – <\/B>All these things; these glorious hopes, and truths, and prospects; these self-denials of the apostles, and these provisions of the plan of mercy.<\/P> For your sakes – <\/B>On your account. They are designed to promote your salvation. They are not primarily for the welfare of those who engage in these toils and self-denials; but the whole arrangement and execution of the plan of salvation, and all the self-denial evinced by those who are engaged in making that plan known, are in order that you might be benefitted. One object of Paul in this statement, doubtless, is, to conciliate their favor, and remove the objections which had been made to him by a faction in the church at Corinth.<\/P> That the abundant grace – <\/B>Grace abounding, or overflowing. The rich mercy of God that should be manifested by these means. It is implied here, that grace would abound by means of these labors and self-denials of the apostles. The grace referred to here is that which would be conferred on them in consequence of these labors.<\/P> Through the thanksgiving of many – <\/B>That many may have occasion of gratitude to God; that by these labors more persons may be led to praise him. It was an object with Paul so to labor that as many as possible might be led to praise God, and have occasion to thank him to all eternity.<\/P> Redound to the glory of God – <\/B>That God may have augmented praise; that his glory in the salvation of people may abound. The sentiment of the passage is, that it would be for the glory of God that as many as possible should be brought to give praise and thanksgivings to him; and that, therefore, Paul endeavored to make as many converts as possible. He denied himself; he welcomed toil; he encountered enemies; he subjected himself to dangers; and he sought by all means possible to bring as many as could be brought to praise God. The word redound (<\/SPAN><\/span> perisseue) here means abound, or be abundant; and the sense is, that the overflowing grace thus evinced in the salvation of many would so abound as to promote the glory of God.<\/P><\/p>\n Verse 15. For all things are for your sakes<\/B><\/I>] We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith.<\/P> <\/P> That the abundant grace<\/B><\/I>] The abounding<\/I> benefit<\/I>-the copious outpouring of the gifts and graces of the Holy Spirit, by which you have been favoured and enriched, may<\/I>, through the thanksgiving of many, redound to the glory of God<\/I>: i.e. that the gratitude<\/I> of the multitudes which have been converted may keep pace with the blessings which they have received, and , abound<\/I>, as these blessings have abounded<\/I>.<\/P> <\/p>\n All things<\/B> that Christ hath done and suffered, his death, and his resurrection from the dead, and all things that I have done or suffered, all <\/P> are for your sakes; <\/B>that the greater benefit it be which you receive from God, the greater praise, honour, and glory might redound to him by <\/P> the thanksgiving of many; <\/B>for God can be no otherwise glorified by us, than by the predicating of his mercy and goodness, and the praising of hint for the mercies which we receive from him. The more God doth good unto, the more honour, praise, and glory redoundeth to his name. <\/P> <\/p>\n 15. For<\/B>Confirming hisassertion “with you” (2Co4:14<\/span>), and “life . . . worketh in you” (2Co4:12<\/span>). <\/P> all things<\/B>whether theafflictions and labors of us ministers (2Co4:8-11<\/span>), or your prosperity (2Co 4:12<\/span>;1Co 3:21<\/span>; 1Co 3:22<\/span>;1Co 4:8-13<\/span>). <\/P> for your sakes<\/B> (2Ti2:10<\/span>). <\/P> abundant grace,<\/B>c.rather, “That grace (the<\/I> grace which preserves us intrials and works life in you), being made the greater (multiplied),by means of the greater number (of its recipients), may cause thethanksgiving to abound to the glory of God.” [CHRYSOSTOM](2Co 1:11<\/span> 2Co 9:11<\/span>;2Co 9:12<\/span>). The Greek<\/I> issusceptible also of this translation, “That grace, being madethe greater (multiplied) on account of the thanksgiving of thegreater number (for grace already received), may abound (abundantlyredound) to,” c. Thus the Greek<\/I> for “abound”has not to be taken in an active sense, but in its ordinary neutersense, and so the other Greek<\/I> words. Thanksgiving invites moreabundant grace (2Ch 20:19-22<\/span>Psa 18:3<\/span>; Psa 50:23<\/span>).<\/P><\/p>\n For all things are for your sakes<\/strong>;…. This is a very large and comprehensive expression, and reaches to all the things of Christ, as well as of his ministers. The incarnation, obedience, death, and resurrection of Christ, are all for the sake of God’s elect; and so the ministry of his apostles and servants, their gifts, graces, comforts, and experiences; and so likewise all their reproaches, afflictions, and persecutions; see 2Co 1:6<\/span>. These were endured for their sakes, and tended to their establishment in the faith; were for the furtherance of the Gospel, and of the faith and joy of saints; and this gave no small pleasure and relief to them under their sufferings, that they were of such use to others. Moreover, all their deliverances, when in any imminent danger; were for the sake of the churches:<\/p>\n that the abundant grace<\/strong>; held forth in their ministrations, manifestly to be seen in supporting them under their troubles, and delivering them out of them:<\/p>\n might through the thanksgiving of many<\/strong>; for such appearances of divine goodness, see 2Co 1:11<\/span><\/p>\n redound to the glory of God<\/strong>; which is another thing that yielded them a pleasing satisfaction, in all their distresses for the sake of Christ, and his Gospel.<\/p>\n Being multiplied through the many <\/B> ( <\/SPAN><\/span>). Late word <\/SPAN><\/span> from <\/SPAN><\/span>, more, “making more through the more,” with play on <\/SPAN><\/span>. One can think of Bunyan’s Grace Abounding<\/I>. <\/P> <\/p>\n The abundant grace [ ] <\/SPAN><\/span>. Lit., the grace having abounded. Rev., the grace being multiplied. Grace is the divine gift of spiritual energy which is shown in the labor, suffering, and triumph of the apostles. <\/P> Might through the thanksgiving of many redound [ ] <\/SPAN><\/span>. Numerous arrangements of these words are proposed. Through [<\/SPAN><\/span>] should govern the many, not thanksgiving; and redound should be transitive, cause to abound, and governing thanksgiving. So Rev., the grace, being multiplied through the many, may cause the thanksgiving to abound. The thought is on the line of ver. 12, that the sufferings and risks of the apostles promote spiritual life in the Church. The grace of God, thus manifest in the apostles, shall be multiplied through the increasing number of those who share it, and shall thus make thanksgiving more abundant for the fruits of this grace as exhibited in the apostles and in the Church. <\/P> Redound (A. V.) is from the Latin redundare to surge back. Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton : <\/P> “The evil, soon Driven back, redounded as a flood on those From whom it sprang.” <\/P> Generally, to abound. From this arises the secondary sense, to conduce, contribute to; that is, to make the causes mount up, or abound, so as to produce the effect. So Addison : “The care of our national commerce redounds more to the riches and prosperity of the public,” etc.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For all things are for your sakes “<\/strong> (ta gar panta di’ humas) “For all things are on account of you,” The care of others was Paul’s concern, 1Co 3:21<\/span>; 2Co 1:6<\/span>; Col 1:24<\/span>; 2Ti 2:10<\/span>.<\/p>\n 2) “That the abundant grace,”<\/strong> (hina he charis) “In order that grace,” 2Co 8:19<\/span>; 2Co 9:11-12<\/span>.<\/p>\n 3) “Might through the thanksgiving of many,”<\/strong> (pleonasasa dis ton pleionon eucharistian) “Through many, many, (the majority), the larger portion, the thanksgiving might be increased;” because of benefits they received thru the ministry of the missionary brethren.<\/p>\n 4) “Redound to the glory of God,”<\/strong> (perissense eis ten doksan tou theou) “may cause to abound to the glory of God;” 2Co 9:7-11<\/span>; 2Co 9:14-15<\/span>.<\/p>\n 15. For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these very afflictions, in which they might seem to differ from him most widely, for he lets them know, that, if he is afflicted, it is for their benefit. Hence it follows, that there was good reason why they should transfer part of them to themselves. What Paul states, depends first of all on that secret fellowship, which the members of Christ have with one another, but chiefly on that mutual connection and relationship, which required more especially to be manifested among them. Now this admonition was fraught with great utility to the Corinthians, and brought with it choice consolation. For what consolation there is in this — that while God, sparing our weakness, deals with us more gently, those that are endowed with more distinguished excellence, are afflicted for the common advantage of all! They were also admonished, that, since they could not aid Paul otherwise, they should, at least, help him by their prayers and sympathy. <\/p>\n That the grace which hath abounded. That agreement (489) between the members of Christ he now commends on the ground of the fruit that springs from it — its tendency to advance the glory of God. By a metonymy, according to his usual manner, he means, by the term grace, that blessing of deliverance, of which he had made mention previously — that, <\/p>\n while he was weighed down, he was, nevertheless, not in anxiety: while oppressed with poverty, he was not left destitute, etc., (2Co 4:8<\/span>,) <\/p>\n and in fine, that he had a deliverance continually afforded him from every kind of evil (490) This grace, he says, overflows. By this he means, that it was not confined to himself personally, so that he alone enjoys it, but it extends itself farther — namely, to the Corinthians, to whom it was of great advantage. When he makes the overflowing of God’s gift consist in gratitude, tending to the glory of its Author, he admonishes us, that every blessing that God confers upon us perishes through our carelessness, if we are not prompt and active in rendering thanks. <\/p>\n (489) “ Ceste vnite et consentemente mutuel;” — “That unity and mutual agreement.” <\/p>\n (490) “ De toutes sortes de maux desquels il estoit assailli;” — “From all sorts of evils with which he was assailed.” <\/p>\n (15) For all things are for your sakes.<\/strong>We can scarcely doubt that he thinks in his own mind, and intends to remind them, of the glorious words of 1Co. 3:22-23<\/span>.<\/p>\n That the abundant grace might through the thanksgiving of many . . .<\/strong>More accurately, that grace, having abounded by means of the greater part of you, may cause thanksgiving to overflow to the glory of God.<\/em> The passage is nearly parallel to 2Co. 1:11<\/span>. He takes for granted that the grace which he has received has been given in answer to the prayers, if not of all the Corinthians, yet at least of the majority (comp. the same distinction drawn in 2Co. 2:6<\/span>), and he is sure that it will, in its turn, cause their thanksgiving to be as copious as their prayers. The passage is, however, obscure in its construction, and two other renderings of the Greek are grammatically possible, which is more than can be said of the English version: (1) that grace having abounded, may, for the sake of the thanksgiving of the greater part of you, redound . . .; and (2) that grace having abounded, may, by means of the greater part of you, cause thanksgiving to redound . . . What has been given above is, it is believed, the closest to St. Pauls meaning.<\/p>\n 15<\/strong>. <\/strong> With you<\/strong>, I say, (see last verse,) for all things <\/strong> in the glorious provisions made through Christ’s death, and insured by his resurrection, are <\/strong> not only for us apostles, but also for your sakes<\/strong>. A divine reason is now given why these provisions are not limited to apostles, but flow over to embrace the whole Church: namely, in order that <\/strong> (literally) the abounding grace <\/strong> may, through the thanksgiving of <\/strong> a greater number, redound to <\/strong> God’s glory<\/strong>. The greater the number saved the more immense the gratitude, and, in climax, the more superabounding the glory thence accruing.<\/p>\n ‘For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God.’<\/p>\n For, he points out, all that he has described as being what he and his fellow-workers are going through is for the benefit of the Corinthian Christians. It will result in God’s unmerited favour and active compassion being multiplied ‘through the many’, resulting in thanksgiving that abounds to the glory of God. ‘Through the many’ may simply mean in them, or may have the added meaning that that grace will then reach out through them. Either way God will be glorified.<\/p>\n 2Co 4:15-16<\/span><\/em><\/strong>. <\/strong>For all things are for your sakes,<\/em><\/strong><\/strong> “For I do and suffer all things for your sakes, that the exuberant favour of God may abound by the thanksgiving of a greater number to the glory of God.” That is, “I endeavour by my sufferings and preaching to make as many converts as I can; that so the more partaking of the mercy and favour of God, of which there isa plentiful and inexhaustible store, the more may give thanks unto him; it being more for the glory of God, that a greater number should give thanks, and pray to and love him. For which cause I faint not.”Concerning the word saint <\/em>see on 2Co 4:1<\/span>. Here St. Paul gives another proof of his sincerity in his ministry; viz. the sufferings and the danger of death which he daily incurs by his preaching the Gospel. And the reason why those sufferings and danger deter him not, nor make him faint at all, he tells them is, the assurance he has that God through Christ will raise him again, and reward himwith immortality in glory. See 2Co 4:17<\/span> and ch. 2Co 5:9<\/span>, &c. <\/p>\n 2Co 4:15<\/span> . , which he has just used, is now made good in such a way as to win their hearts. “ With you<\/em> , I say, for all of it is for your sake<\/em> ;” there is nothing of all that we have to suffer and that we do, which is not related to your advantage. Comp. 2Ti 2:10<\/span> . simply is to be supplied; but sums up what is contained in 2Co 4:7-13<\/span> (not merely 2Co 4:12<\/span> f.). Christ’s death and resurrection, to which Chrysostom, Theodoret, and Grotius make reference, did not form the subject-matter of the preceding contex.<\/p>\n . . .] in order that the grace, i.e<\/em> . not only the divine grace consisting in the reception of the spirit of faith (Hofmann), but that which is at work in all our victorious suffering and labouring, increased by the increasing number, i.e.<\/em> after it has grown in extent and influence through the increasing number of those who beyond ourselves have become partakers in it, may make the thanksgiving<\/em> , which pertains to it, abundant<\/em> (may produce it in an exceedingly high degree) to the honour of God<\/em> . There is a similar thought in 2Co 1:11<\/span> ; but in the present passage the thanksgiving is, in accordance with 2Co 4:14<\/span> , conceived as on the day of judgment<\/em> . Note the correlation of and , as well as the climax: and (1Th 3:12<\/span> ). On , comp. 2Co 9:8<\/span> ; Eph 1:8<\/span> ; 1Th 3:12<\/span> .<\/p>\n This is the construction adopted by Chrysostom (?), the Vulgate, Ewald, and others, including Rckert and Olshausen, who, however, refer to the intercession<\/em> of the Corinthians, which is not at all suggested by the context. Divergent<\/em> constructions are: (1) “ in order that the grace, since it has become so exceeding rich, may contribute richly to the glory of God on account of the thanksgiving of the increasing number<\/em> ,” Billroth, following Erasmus, Luther, Castalio, Beza, Calvin, Estius, Grotius, Bengel, Rosenmller, Krause, Flatt, Osiander, and others. So, in the main, Hofmann also: (2) in order that the grace, since it has shown itself so richly, may, through the increasing number, make the thanksgiving abundant to the honour of God<\/em> . So Emmerling, de Wette, Neander. Both are possible; but since with the accusative would express the conception, for the sake of<\/em> , here unsuitable, the former construction would lead us to expect with the genitive instead of . . . [200] (comp. 2Co 1:11<\/span> , 2Co 9:12<\/span> ); and with both we fail to find in <\/em><\/strong> a more precise definition of that by which<\/em> the grace has become more abundant, a thing not directly involved in the connection (as in Rom 6:1<\/span> ). Besides, both are less in keeping with the symmetry of the discourse, which, in structure and expression, is carefully chosen and terse features seen also in the collocation: “ increased through the increasing number<\/em> .” These are those who have been converted<\/em> by the apostolic ministry, and in particular those advanced in the Christian life<\/em> , who were just individualized<\/em> by .<\/p>\n [200] The position of the genitive, inverted for the sake of emphasis, would have occasioned no difficulty according to classical<\/em> usage. Thus, e.g.<\/em> Plato, Rep<\/em> . p. 523 D, and Stallbaum in loc.<\/em> , also, generally, Khner, II. p. 624. But Paul would hardly have forsaken the usual order, ., which would at any rate have likewise made the . emphatic. He would have had no reason for resorting to that assumed hyperbaton.<\/p>\n 15 For all things are<\/em> for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 15. That the abundant grace<\/strong> ] This is one end wherefore God suffers his ministers to be subject to so many miseries, that the people might be put upon prayer and praise for their deliverance. <\/p>\n 15.<\/strong> ] Explanation of <\/strong> as a ground of his trust: with reference also to <\/strong> , 2Co 4:12<\/span> ; viz. that all, both the sufferings and victory of the ministers, are for the church:<\/em> see the parallel expression, ch. 2Co 1:6-7<\/span> . For all things<\/strong> ( of which we have been speaking<\/em> ; or perhaps hyperbolically, ALL THINGS, the whole working and arrangements of God, as in 1Co 3:22<\/span> , , ) are on your behalf, that Grace, having abounded by means of the greater number<\/strong> (who have received it), may multiply the thanksgiving<\/strong> (which shall accrue), to the glory of God.<\/strong> Such (1) is the rendering of Meyer, and, in the main, of Chrys., Erasm., al., and recently, Rckert and Olshausen. Three other ways<\/em> are possible; (2) ‘ that Grace, having abounded, may, on account of the thanksgiving of the greater number, be multiplied<\/em> (‘ habet vim positivi: , comparativi,’ Bengel) to the glory of God.<\/em> ’ So Luther, Beza, Estius, Grot., Bengel, al.: (3) ‘ that Grace, having abounded, may, by means of the greater number, multiply the thanksgiving to the glory of God<\/em> .’ So Emmerling and De Wette: (4) ‘ that Grace having multiplied<\/em> (see 1Th 3:12<\/span> , for the transitive sense) by means of the greater number the thanksgiving, may abound to the glory of God<\/em> .’ This last has not been suggested by any Commentator that I am aware of, but is admissible.<\/p>\n I prefer (1), as best agreeing with the position of the words, and with the emphases. If (2) had been intended, I should have expected , in its present position standing awkwardly alone. The same remark applies to (3), and this besides, that in that case I should expect , and not ., in which the art. rather regards the matter of fact<\/em> , the many who have received<\/em> the grace, or who give thanks, than the intention, to multiply the thanksgiving by the (possible) greater number of persons. If (4) had been intended, I should have looked for . ., . . . . By adopting (1), we keep the words and emphases just where they stand: , (not . . ., which would give an undue prominence to ., whereas those words only particularize ), . , . . As to the sense<\/em> , (see the very similar sentiment, ch. 2Co 1:11<\/span> ,) thanksgiving<\/em> is the highest and noblest offering of the Church to God’s glory ( , Ps. 49:23, LXX): that this may be rendered<\/em> , in the best sense, as the result of the working of grace which has become abundant by means of the many recipients, is the great end of the Christian ministry.<\/p>\n 2Co 4:15<\/span> . . . .: (With you, I say) for all things<\/em> ( cf.<\/em> 1Co 3:22<\/span> ) are for your sakes<\/em> ( cf.<\/em> 2Co 1:6<\/span> ), that the grace, being multiplied, sc.<\/em> , to me, through the<\/em> (prayers of the) greater number of you, may cause the thanksgiving to abound unto the glory of God. Cf.<\/em> 2Co 1:11<\/span> , a closely parallel passage, and Phi 1:19<\/span> . Except that we have deemed it necessary to translate literally (see on 2Co 2:6<\/span> ), the above is the rendering of the R.V. The A.V. “that the abundant grace might through the thanksgiving of many redound to the glory of God” can hardly be possible, and the position of in the sentence seems to require that the words be connected as in R.V. For the transitive significance of see reff.<\/p>\n for your sakes = on account of (Greek. dia. App-104. 2Co 4:2) you. <\/p>\n abundant = abounding. Greek. pleonazo. See Rom 5:20 <\/p>\n grace. Greek charis. App-184. <\/p>\n through. Greek. eis. App-104, 2Co 4:1. <\/p>\n thanksgiving. Greek. eucharistia. See Act 24:3. Compare 2Co 1:11. <\/p>\n many = the majority, es in 2Co 2:6, <\/p>\n redound = over flow, or excel. Greek. periaaseo <\/p>\n to. Greek. eis. App-104. <\/p>\n 15.] Explanation of as a ground of his trust: with reference also to , 2Co 4:12; viz. that all, both the sufferings and victory of the ministers, are for the church: see the parallel expression, ch. 2Co 1:6-7. For all things (of which we have been speaking; or perhaps hyperbolically, ALL THINGS, the whole working and arrangements of God, as in 1Co 3:22, , ) are on your behalf, that Grace, having abounded by means of the greater number (who have received it), may multiply the thanksgiving (which shall accrue), to the glory of God. Such (1) is the rendering of Meyer, and, in the main, of Chrys., Erasm., al., and recently, Rckert and Olshausen. Three other ways are possible; (2) that Grace, having abounded, may, on account of the thanksgiving of the greater number, be multiplied ( habet vim positivi: , comparativi, Bengel) to the glory of God. So Luther, Beza, Estius, Grot., Bengel, al.:-(3) that Grace, having abounded, may, by means of the greater number, multiply the thanksgiving to the glory of God. So Emmerling and De Wette:-(4) that Grace having multiplied (see 1Th 3:12, for the transitive sense) by means of the greater number the thanksgiving, may abound to the glory of God. This last has not been suggested by any Commentator that I am aware of, but is admissible.<\/p>\n I prefer (1), as best agreeing with the position of the words, and with the emphases. If (2) had been intended, I should have expected ,- in its present position standing awkwardly alone. The same remark applies to (3), and this besides, that in that case I should expect , and not ., in which the art. rather regards the matter of fact, the many who have received the grace, or who give thanks, than the intention, to multiply the thanksgiving by the (possible) greater number of persons. If (4) had been intended, I should have looked for . ., . … By adopting (1), we keep the words and emphases just where they stand: , (not . . ., which would give an undue prominence to ., whereas those words only particularize ), . , . . As to the sense, (see the very similar sentiment, ch. 2Co 1:11,) thanksgiving is the highest and noblest offering of the Church to Gods glory ( , Ps. 49:23, LXX): that this may be rendered, in the best sense, as the result of the working of grace which has become abundant by means of the many recipients, is the great end of the Christian ministry.<\/p>\n 2Co 4:15. , for) The reason, why he just now said, with you.-, all things) whether adverse or prosperous.- , grace) which preserves us, and confirms you in life.- ) has the force of a positive; , of a comparative, Rom 5:20. Therefore we must construe with ., the same as , is not a comparative.-) through [on account of] the thanksgiving of many, for that grace. Thanksgiving invites more abundant grace, Psa 18:3; Psa 50:23; 2Ch 20:19; 2Ch 20:21-22.- thanksgiving) ours and yours, ch. 2Co 1:3-4.-,) may abound to [be abundantly vouchsafed] us and you, this again tending to the glory of God.<\/p>\n 2Co 4:15<\/p>\n 2Co 4:15 <\/p>\n For all things are for your sakes,-All that God had done for him and all the sufferings and labors he had done for the Corinthians were for their good.<\/p>\n that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.-That the abundant mercy and favors shown them might through their much thanksgiving redound to the glory of God. [The more Paul toiled and suffered, the more Gods grace was made known and received; and the more it was received the more did it cause thanksgiving to abound to the glory of God. Anything that causes thanksgiving to God is worth all it costs.] <\/p>\n abundant grace <\/p>\n Grace (imparted). 2Co 6:1-3; Rom 6:1; 2Pe 3:18. <\/p>\n all: 2Co 1:4-6, Rom 8:28, 1Co 3:21-23, Col 1:24, 2Ti 2:10 <\/p>\n the abundant: 2Co 1:11, 2Co 8:19, 2Co 9:11, 2Co 9:12, Psa 50:14, Psa 50:23, Gal 1:24, Eph 3:20, Eph 3:21, Col 3:16, Col 3:17, Heb 13:15, Heb 13:16, 1Pe 2:9, 1Pe 4:11, Rev 4:8-11, Rev 5:8-14, Rev 19:4-6 <\/p>\n Reciprocal: Dan 2:30 – but Mar 2:27 – General Joh 11:15 – for Joh 17:19 – for Rom 8:32 – how 1Co 4:6 – for 1Co 9:10 – For 2Co 1:6 – whether 2Co 1:20 – unto 2Co 6:10 – and Eph 1:6 – praise Col 3:15 – and be Jam 2:5 – rich Rev 7:12 – thanksgiving<\/p>\n 2Co 4:15. Paul endured many trials and inconveniences for the sake of his brethren in Corinth. He expected them to react with many expressions of gratitude in their prayers, thus giving God the glory for the grace or favor bestowed upon them.<\/p>\n 2Co 4:15. For all things are for your sakes:Yes; for as I have said, we are your servants for Jesus sake, and that He that raised up the Lord Jesus shall raise up us also with Him, and shall present us and you together, so now I say that the whole economy of redemption and the entire ministry of reconciliation are for the ingathering and perfecting of the redeemed,<\/p>\n that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. This clause, thus correctly rendered, is somewhat obscure; but of the three or four ways in which it has been understood, the following alone seems to suit the scope of the passage and the emphasis of the wordsthat the rich fruits of the Christian ministry, raising songs of thanksgiving for the grace which produces them, may yield a like rich revenue of glory to God.<\/p>\n For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. [The whole gospel ministry is for the sake of the believer, for the believer is the recipient of the grace of God, and the returner of thanks to God. God is glorified in him both by the grace which he bestows upon him and the thanksgiving which he receives from him. It therefore follows that the more believers there are, the more grace there is bestowed and the more thanksgiving there is received, and hence the more God is glorified.] <\/p>\n Verse 15 <\/p>\n Of many; of the many saved by it.<\/p>\n 4:15 {9} For all things [are] for your sakes, {n} that the abundant grace might through the thanksgiving of many redound to the glory of God.<\/p>\n (9) He shows how this constancy is preserved in them, that is, because they are doing it for God’s glory, and the salvation of the churches committed to them.<\/p>\n (n) When it will please God to deliver me, and restore me to you, that exceeding benefit which will be poured upon me will in like sort result to the glory of God, by the thanksgiving of many.<\/p>\n This concluding statement also reflects the apostle’s sincere desire for the Corinthians’ welfare. All Paul had been experiencing would result in the Corinthians’ good and God’s glory. He gladly endured suffering for the gospel in view of this prospect. Paul had brought God’s grace to Corinth, and now the Corinthians were taking that grace to other people in other places. Gratitude is always the proper response to God’s grace.<\/p>\n "As God’s grace expanded in their hearts and through them reached ever-increasing numbers, so too, the volume of thanksgiving to God for the receipt of illumination (cf. 2Co 4:6) would increase and promote the glory of God." [Note: Harris, p. 344.] <\/span><\/p>\n So far Paul gave three reasons for his refusal to become discouraged as he served the Lord. In the past he had received a divine commission to proclaim a new and better covenant (2Co 4:1). In the future he looked forward to sharing Jesus Christ’s resurrection from the dead (2Co 4:14). And in the present he had the opportunity to promote the Corinthians’ spiritual welfare and the glory of God (2Co 4:16).<\/p>\n For all things [are] for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 15. For all things are for your sakes ] Cf. 1Co 3:22, as well as the numerous passages in that Epistle where the well-being of mankind is represented as St Paul’s (and … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 4:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28821","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28821","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28821"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28821\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28821"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28821"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28821"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"