Vv. 6, 7. εἰς τὸ παρακαλέσαι κ.τ.λ.: so that we exhorted Titus (the epistolary aor: infin. ; this is the exhortation to Titus
“
86 ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β νΠΠΠ,
5 5εε ον ἵν. τὴν χάριν ταύτην. 7. ᾿Αλλ᾽ ὥσπερ "ἐν " παντὶ περισσεύετε,! πίστει" ο = ad καὶ λόγῳ καὶ γνώσει καὶ “ πάσῃ " σπουδῇ, καὶ τῇ ἐξ ὑμῶν ὃ ἐν ἡμῖν
18: chap. ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε. 8. οὐ “κατ᾽
Eph. i. 3. ἃ ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς " ἑτέρων " σπουδῆς καὶ τὸ τῆς ὑμετέ-
Ρ Reff. vii.
11, α q Rom. xvi. “ied
ἀγάπης * γνήσιον " δοκιμάζων ὅ- 9. γινώσκετε γὰρ τὴν χάριν τοῦ
26; 1Cor.Kuptou ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι δι ὑμᾶς ὃ ' ἐπτώχευσε " πλούσιος
vii. 6; 1 ἦ Tim. i. 1; Tit. i. 3. xiii. 5; Gal. vi. 4; 1 Thess v. αι. ii. 4; 1 Tim. vi. 17.
1 CP have περισσενητε.
Σεξ υμων εν ἡμῖν, NCDEGKLP, the Latin and Harclean vss., which
τ Phil. iv. 3; 1 Tim. i. 2; Tit. i. 4 only. t Here only; Ps. Saat st:
s 1 Cor. xi. 28; ver. 22; cha cf. chap. vi. 10, etc. u Eph.
ΣΝ has εν πιστει. ives the
sense more agreeable to the context; B, the Peshitto and Bohairic give εξ ἡμων ev vpiv, which is preferred by W.H. and Κ.Υ. marg. (cf. the variants in vii. 12).
* D*E*G have περισσενσητε. 5 D*G have δοκιμαζω.
on his meeting with St. Paul in Mace- donia after accomplishing his first Mission to Corinth; παρακαλ. is the word used throughout of the Apostle’s directions to Titus; see viii. 17, ix. 5, xii. 17, and on chap. i. 4), that as he made a beginning before, sc., in the matter of the collection, during the Mission from which he has now returned, so he would also com- plete in you this grace also, i.¢., the grace of liberal giving in addition to the graces of repentance and goodwill which rejoiced him so much to observe (vii. 13, 14). ἐπιτελεῖν is to bring to a successful issue a work already begun; see ν, 11 below.—4AX’ ὥσπερ κ.τ.λ.: yea rather (ὥσπερ having an ascensive force as at i. 9, ν. 7 being strictly parallel to and explanatory of v. 6) that as ye abound (cf, 1 Cor. xv. 58) tn everything (so he had said of the Corinthians in 1 Cor, i. 5, ἐν παντὶ ἐπλοντίσθητε), in faith (see chap. i. 24 and 1 Cor. xii, 8, where πίστις is named as one of the gifts of the Spirit exhibited among them), and utterance, i.e., the grace of ready exposition of the Gospel message, and knowledge, i.e., of Divine things (λόγος and γνῶσις are conjoined, as here, at 1 Cor. i. 5, and γνῶσις is also mentioned with πίστις at 1 Cor. xii. 8; at 1 Cor. viii. 1 he points out with marked emphasis that γνῶσις is not comparable in importance to ἀγάπη as shown in con- descension to a brother's intellectual weakness), and all carnestness (see reff. and cf. vii. 11, where he mentions the σπουδή that the Corinthians had ex- hibited when they received his message of reproof), and in your love to us (cf. 1. 11 and vili. 24; the variant reading ἐξ ἡμῶν ἐν ὑμῖν would disturb the sense
7B om. Χριστον.
® DE have τὴν er. σπονδην. 5 CK have δι᾽ nas.
all through he is speaking of the graces of the Corinthians, not of his own), so ye may abound in this grace also (cf. ix. 8). The English versions and comm. take ἵνα with the subj. here as a periphrasis for the imperative, and understand some verb like βλέπετε, “See that ye abound, etc.,” but this usage of ἵνα is unex- ampled. We follow Kennedy in taking v. 7 in close connexion with v. 6, although we do not agree with the inferences which he draws (2 and 3 Cor., p. 122). V. 7 seems “to have been added by St. Paul,” he rightly observes “to avoid any appearance of depreciating the work which Titus had already accomplished among the Corinthian Christians, by the description of it in v. 6 as a beginning”. Cf. the shrewd remark of Grotius, “non ignoravit Paulus artem rhetorum, movere laudando "",