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  • PARALLEL HISTORY BIBLE - 2 Corinthians 12:15


    CHAPTERS: 2 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21

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    LXX- Greek Septuagint - 2 Corinthians 12:15

    εγω 1473 δε 1161 ηδιστα 2236 δαπανησω 1159 5692 και 2532 εκδαπανηθησομαι 1550 5701 υπερ 5228 των 3588 ψυχων 5590 υμων 5216 ει 1487 και 2532 περισσοτερως 4056 υμας 5209 αγαπων 25 5723 ηττον 2276 αγαπωμαι 25 5743

    Douay Rheims Bible

    But I most gladly will spend and be spent myself for your souls; although loving you more, I be loved less.

    King James Bible - 2 Corinthians 12:15

    And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

    World English Bible

    I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?

    Early Church Father Links

    Npnf-103 iv.iii.xi Pg 10, Npnf-103 iv.iii.xi Pg 10, Npnf-106 v.ii.xix Pg 12, Npnf-107 iv.viii Pg 24, Npnf-107 iv.ix Pg 12, Npnf-110 iii.XXXII Pg 163, Npnf-110 iii.LXIII Pg 38, Npnf-112 v.iv Pg 32, Npnf-112 v.xiii Pg 11, Npnf-112 v.xxvii Pg 17

    World Wide Bible Resources


    2Corinthians 12:15

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ix.vii.iv Pg 2
    2 Cor. xii. 7–9.

    What, therefore? (as some may exclaim:) did the Lord wish, in that case, that His apostles should thus undergo buffeting, and that he should endure such infirmity? Even so it was; the word says it. For strength is made perfect in weakness, rendering him a better man who by means of his infirmity becomes acquainted with the power of God. For how could a man have learned that he is himself an infirm being, and mortal by nature, but that God is immortal and powerful, unless he had learned by experience what is in both? For there is nothing evil in learning one’s infirmities by endurance; yea, rather, it has even the beneficial effect of preventing him from forming an undue opinion of his own nature (non aberrare in natura sua). But the being lifted up against God, and taking His glory to one’s self, rendering man ungrateful, has brought much evil upon him. [And thus, I say, man must learn both things by experience], that he may not be destitute of truth and love either towards himself or his Creator.4469

    4469 We have adopted here the explanation of Massuet, who considers the preceding period as merely parenthetical. Both Grabe and Harvey, however, would make conjectural emendations in the text, which seem to us to be inadmissible.

    But the experience of both confers upon him the true knowledge as to God and man, and increases his love towards God. Now, where there exists an increase of love, there a greater glory is wrought out by the power of God for those who love Him.


    Anf-01 ix.iv.xxi Pg 2
    2 Cor. xii. 9.

    it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be converted to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah’s case, as the Scripture says of them, “And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?”3684

    3684


    Anf-03 v.iv.ii.xxix Pg 17
    2 Cor. xii. 9.

    so likewise is continence made manifest by the permission to marry. Who indeed will be called continent, if that be taken away which gives him the opportunity of pursuing a life of continence? What room for temperance in appetite does famine give? What repudiation of ambitious projects does poverty afford?  What bridling of lust can the eunuch merit? To put a complete stop, however, to the sowing of the human race, may, for aught I know, be quite consistent for Marcion’s most good and excellent god.  For how could he desire the salvation of man, whom he forbids to be born, when he takes away that institution from which his birth arises? How will he find any one on whom to set the mark of his goodness, when he suffers him not to come into existence? How is it possible to love him whose origin he hates? Perhaps he is afraid of a redundant population, lest he should be weary in liberating so many; lest he should have to make many heretics; lest Marcionite parents should produce too many noble disciples of Marcion. The cruelty of Pharaoh, which slew its victims at their birth, will not prove to be more inhuman in comparison.2688

    2688 This is the force of the erit instead of the past tense.

    For while he destroyed lives, our heretic’s god refuses to give them: the one removes from life, the other admits none to it.  There is no difference in either as to their homicide—man is slain by both of them; by the former just after birth, by the latter as yet unborn. Thanks should we owe thee, thou god of our heretic, hadst thou only checked2689

    2689 Isses in, i.e., obstitisses, check or resist, for then Marcion would, of course, not have been born:  the common text has esses in.

    the dispensation of the Creator in uniting male and female; for from such a union indeed has thy Marcion been born!  Enough, however, of Marcion’s god, who is shown to have absolutely no existence at all, both by our definitions2690

    2690 Tertullian has discussed these “definitions” in chap. ii. vii., and the “conditions” from chap. viii. onward. He will “examine the Scripture” passages in books iv. and v.  Fr. Junius.

    of the one only Godhead, and the condition of his attributes.2691

    2691 Statuum.

    The whole course, however, of this little work aims directly at this conclusion.  If, therefore, we seem to anybody to have achieved but little result as yet, let him reserve his expectations, until we examine the very Scripture which Marcion quotes.


    Anf-03 v.iv.vi.xii Pg 43
    Job. 1.12; 2 Cor. 12.9" id="v.iv.vi.xii-p43.1" parsed="|Job|1|12|0|0;|2Cor|12|9|0|0" osisRef="Bible:Job.1.12 Bible:2Cor.12.9">Job i. 12 and 2 Cor. xii. 9.

    How is it that the censurer of the Galatians5781

    5781


    Anf-03 v.viii.ix Pg 5
    2 Cor. xii. 9.

    although disordered, since “they that are whole need not the physician, but they that are sick;”7346

    7346


    Anf-03 v.viii.xlvii Pg 17
    2 Cor. xii. 9.

    saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, “we have our citizenship,7617

    7617 Municipatum.

    from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body7618

    7618


    Anf-01 iii.ii.iv Pg 4
    Comp. Gal. iv. 10.

    as if waiting upon278

    278 This seems to refer to the practice of Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when three stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day (


    Anf-03 v.iv.vi.iv Pg 26
    Gal. iv. 10.

    —the sabbaths, I suppose, and “the preparations,”5345

    5345


    Anf-03 v.iv.vi.iv Pg 9
    So, instead of pursuing the contents of chap. iii., he proceeds to such of chap. iv. as Marcion reserved.

    “But when the fulness of time was come, God sent forth His Son”5329

    5329


    Anf-03 v.x.xiii Pg 12
    Phil. ii. 17.

    “For though I am offered upon the sacrifice, I joy and rejoice with you all; in like manner do ye also joy and rejoice with me.” You see what he decides the bliss of martyrdom to be, in honour of which he is providing a festival of mutual joy. When at length he had come to be very near the attainment of his desire, greatly rejoicing in what he saw before him, he writes in these terms to Timothy:  “For I am already being offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day8316

    8316


    Anf-03 v.iv.vi.xix Pg 23
    Col. i. 24.

    But you must not on this account suppose that on every mention of His body the term is only a metaphor, instead of meaning real flesh. For he says above that we are “reconciled in His body through death;”6078

    6078


    Treasury of Scriptural Knowledge, Chapter 12

    VERSE 	(15) - 

    :9; 1:6,14; 2:3; 7:3 Joh 10:10,11 Ga 4:10 Php 2:17 Col 1:24 1Th 2:8


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