2 Coríntios 1
William Barclay · Citado em PreceptAustin
2 Coríntios 1
Barclay - Paul saw that the terrifying experience he had gone through had had one tremendous use--it had driven him back to God and demonstrated to him his utter dependence on him. The Arabs have a proverb, "All sunshine makes a desert." The danger of prosperity is that it encourages a false independence; it makes us think that we are well able to handle life alone. For every one prayer that rises to God in days of prosperity, ten thousand rise in days of adversity. As Lincoln had it, "I have often been driven to my knees in prayer because I had nowhere else to go." It is often in misfortune that a man finds out who are his true friends, and it often needs some time of adversity to show us how much we need God. The outcome was that Paul had an unshakable confidence in God. He knew now beyond all argument what he could do for him. If God could bring him through that, he could bring him through anything. The joyful cry of the Psalmist is, "Thou hast delivered my soul from death, my eyes from tears, my feet from stumbling." (Ps 116:8) What really converted John Bunyan was when he heard some old women sitting in the sun "talking about what God had done for their souls." The confidence of the Christian in God is not a thing of theory and speculation; it is a thing of fact and experience. He knows what God has done for him and therefore he is not afraid. (2 Corinthians Commentary) Mike Andrus - I don’t think it’s any exaggeration to say that one of the greatest hindrances to living the Christian life victoriously is self-reliance. The easier life is, the more we are tempted to rely on ourselves. That’s true, of course, even in human relationships. We would never go to a doctor if we didn’t get sick; we would never go to a lawyer if we didn’t have legal troubles; we would never go to a counselor if our relationships were all OK; and we would never look to God if troubles didn’t occur....We do not know exactly what kinds of suffering Paul is talking about here; he doesn’t give us specifics. But the details are not important; it is obvious from the words he uses that Paul was in great anguish. The pressure was relentless. Perhaps some of you have been where Paul is. Maybe you’re there today. Maybe you’re at the end of your rope. What is God trying to say to you? Well, He has a redemptive purpose, and Paul describes it this way: “But this happened that we 8 might not rely on ourselves but on God, who raises the dead.” Suffering breaks the stubborn spirit of self-will inside of us that insists on working things out on our own. Suffering forces us to lean on the Lord absolutely. And why shouldn’t we, for He is the kind of God that raises dead people–what could we need more than that? Desperation Focuses Our Faith in the God of Resurrection Power. -- Paul Apple Alan Redpath said, “God has one great purpose for His people above everything else: It is to destroy in us forever any possible confidence in the flesh; it is to bring us to the place where self-confidence has passed into history and has been exchanged for a confidence in God, who raises the dead.” The recalls the story of Abraham and Isaac in Genesis 22:1-18 which is commented on in Hebrews 11:19 "He (Abraham) considered that God is able to raise people even from the dead, from which he also received him (ISAAC) back as a type." So like Paul, Abraham did not trust in himself but in God Who is able to raise the dead. Broomall - Like Isaac (cf. Heb 11:17-19), Paul had a sentence of death hanging over him; and, like Abraham, he could now trust anew in God which raiseth the dead ( Cf. Gen 22:1-18). (2 Corinthians 1) Trust (3982) peitho is a strong verb, carrying the components of confidence, reliance, and hope. The NT uses peitho in the perfect tense (AS IN THIS PASSAGE) to mean to cause to come to a particular point of view or course of action. THOUGHT Paul came to this point of distrust of self and trust in God at this time and it affected his thinking the rest of his days on earth. In other words, this "death sentence" event was apparently a monumental event in Paul's life and it cemented the importance of not trusting self in great affliction/difficulty, but trust in God, for He has resurrection power at His disposal. Here's one "take home point" - don't waste the trial or affliction God allows (or sends) into your life, but receive it as a gift from God to grow you in Christlike patience and maturity (Meditate on the pattern in James 1:2-5+, see also the divine pattern in Ro 5:1-5+). Brian Bell - Be driven back to God! Why is it so important to learn how to rely on God rather than ourselves during life’s trials? We need divine weapons to fight against these. And only God’s Grace is sufficient for us in every type of suffering or hardship. A key throughout 2 Corinthians is that, God displays His power to us and others through our weaknesses! He is usually most glorified in the midst of our weaknesses rather than by removing them! Job said, "Though He slay me, yet will I trust Him." (Job 13:15) ILLUSTRATION - Robert Louis Stevenson tells of a storm that caught a vessel off a rocky coast and threatened to drive it and its passengers to destruction. In the midst of the terror, one daring man, contrary to orders, went to the deck, made a dangerous passage to the pilot house and saw the steerman, lashed fast at his post of holding the wheel unwaveringly, and inch by inch, turning the ship out, once more, to sea. The pilot saw the watcher and smiled. Then, the daring passenger went below and gave out a note of cheer: “I have seen the face of the pilot, and he smiled. All is well.” God, show us Your face so we’ll know all is well. Spurgeon on so that we would not trust in ourselves, but in God who raises the dead - Remember, this was only half the result in Paul’s case, for he does not only say that by this sentence of death he was delivered from trusting in himself, but he was led to trust “in God which raiseth the dead.” Now, my brethren, we have come out of the gloom of the sepulchre into the glory of the resurrection. “God which raiseth the dead” is our hope. The doctrine of the resurrection is essential to the Christian system, and Paul takes it for granted. When he was delivered from trusting in himself because of the sentence of death, the first thing he did was to trust in the God and Father of his risen Lord. For first he argued thus,—If I die, what matters it? God can raise me from the dead. If they stone me, if they smite me with the sword, if they fling me headlong into the sea, I shall rise again. I know that my Redeemer liveth, and that I shall see him when he appeareth. He inferred, also, that if God could raise him from the dead he could preserve him from a violent death. He that could restore him if he were dead and rotten in the tomb could certainly keep him from dying till all his life-work was accomplished. This inference is unquestionably true. “Plagues and deaths around me fly, Till he bids I cannot die; Not a single shaft can hit Till the God of love thinks fit.” Immortal is every believer till his work is done. Paul felt this and was comforted. He argued yet further that if God can raise the dead and call together the separate atoms of a body long since dissolved, and rebuild the house out of such ruin, then surely he could take his fainting powers, over which the sentence of death has passed, and he could use them for his own purposes. Thus would I also reason with myself when I am deeply depressed. He can make me feel his life within me again; and he can make great use of me under all my weaknesses and difficulties. It needs omnipotence to wake the dead; that same omnipotence can make me triumph and enable me to do its will, whatever may stand in my way. Is not this a blessed form of argument,—that God who raiseth the dead can do for me, can do in me, can do by me great things, for which his name shall have glory for ever and ever? Brethren, we need to get away more and more from ourselves, and we shall never do it till we write this down in our books, that self is dead,—we must make a corpse of it. We sometimes hear that in setting forth the balance sheet of a banking establishment a mistake was committed by putting down a doubtful asset at too high a value: we must keep clear of such a blunder in making up our spiritual balances. There is no fear of undue depreciation if you say of anything which belongs to self, “it is good for nothing: set it down as worthless.” If then you have written yourself down at twenty shillings in the pound, my dear brother, I warn you that you will never realize it. But you say, “I never thought to get more than half-a-crown in the pound out of self”—you will never get that in good money. “Well, I will put it down at a farthing in the pound.” You will never realize even that: it will cost you more to get it than it is worth: it is a deception altogether. He that trusts in himself not only gets not a farthing in the pound out of what he trusted in, but he is a loser by his foolish confidence. I should not like to realize myself; it would be an awful loss, and leave a great gap in my exchequer; for what am I but a mass of wounds, a bag of necessities, a mountain of weakness, a world of infirmities, and nothing else worth mentioning? Do not put yourself down in your spiritual assets at all except as a debt, a liability, and an encumbrance. Say, “Self is dead,” and you will be happy if you find that he is dead, for the most of your trouble will come from his being too much alive. That old corrupt nature—ah, the vagabond, if he were indeed dead, and would never struggle again, what a mercy! But there is life in the old dog yet, life of a troublesome sort, full of mischief. Wisdom reckons self as a dead and worthless thing, to be mortified, but never to be trusted. Folly talks otherwise, and bids you think well of yourself, but do not listen to its dotings. He says, “You are getting an old man now; those grey hairs have brought experience and wisdom: you are not like those young chits of children that have just come into the church.” No; but there is no fool like an old fool; mind you do not become another example of that old saying. Do not say to yourself, “Ah! now you are a man of wide experience, you are: you are not like those narrow-minded people who never went beyond their cottage or the hedges of their little farm. You have had a splendidly wide experience.” Ah! but no blunder is so great as the blunder of a great man: no man is capable of doing so much mischief as the man who has capacity for doing great good. “Oh, but,” says another, “I am so careful, so guarded, that there can be no fear of me.” Yet no one is so likely to sleep as the watchman who flatters himself that he does not even doze. So it used to be in the old days; and you watchful people are sure to go wrong if you are proud of being watchful. If, on the other hand, you feel that you are not as watchful as you ought to be, and pray to be made more so, you will be kept right. Trust in ourselves is a kind of manna which will breed worms and stink, and it will make our house unbearable, and ourselves sick. Sweep it out! Oh, for a state of weakness that is strong in the divine strength. Oh, to be nothing, to be nothing, that God may be all in all! Amen and amen. So let it be. (Excerpt from 2 Corinthians 1:9 Sentence of Death, the Death of Self-Trust) Ray
2 Coríntios 1
Barclay - We might well add a new beatitude to the list, "Blessed is the man who has nothing to hide." It is an old jest to tell of how a man went from door to door saying, "Flee! All is discovered!" and how the most unlikely people fled. It is said that once an architect offered to build a Greek philosopher a house so constructed that it would be impossible to see into it. "I will give you double your fee," said the philosopher, "if you will build me a house into every room of which everyone can see."
2 Coríntios 1
Barclay says "Blessed is the man who has nothing to hide." Not in fleshly wisdom (sophia) but in the grace (see charis) of God - Fleshly wisdom is wisdom that is not "that which comes down from above but is earthly, natural, demonic!" (Jas 3:15+). Paul's wisdom was supernaturally energized by and dependent upon the transformative grace of God. Paul knew that "by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me." (1 Cor 15:10+). Alford says "fleshly wisdom is any thing but holy and pure, having many windings and insincerities in order to captivate men." Broomall - Spiritual irreconcilables and incompatibles are represented by fleshly wisdom (cf. Jas 3:15) and the grace of God (cf. I Cor 3:10; 15:10; Eph 3:2, 7, 8). (2 Corinthians 1) Gromacki writes that Paul "did not employ “fleshly wisdom.” Earlier, the apostle condemned the folly of the world’s wisdom, which, unfortunately, was expressed by carnal believers (1 Cor. 1:17–25; 3:1–4). Rather, Paul thought God’s thoughts after Him. He spoke the wisdom of God revealed by the Holy Spirit (1 Cor. 2:6–13). (2 Corinthians - Stand Firm in the Faith) James gives the best commentary on the quality of wisdom Paul demonstrated toward others - James 3:13-18+ Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16 For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17 (PAUL'S WISDOM AND SOURCE OF THIS WISDOM) But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18 And the seed whose fruit is righteousness is sown in peace by those who make peace. Fleshly (carnal)(4559) sarkikos from sarx) means of flesh (that which belongs to the nature of the sarx) and can refer to physical flesh but here refers to the moral/ethical aspects of the fallen (Adamic, sinful) flesh, dominated by the default sinful tendency inherited from Adam and in marked contrast to the spiritual, which finds its origin and source in God, His Word and His Spirit and thus is in "alignment" with God's will and way. We have conducted ourselves in the world (cf 1 Co 5:10, Php 2:15), and especially toward you - Paul's conduct was grace based whether before the world or in the church! Conducted (anastrepho) denotes Paul's entire conduct, the tenor and practice of his life. In the world would be toward non-believers and toward you refers to the saints at Corinth. Especially is more literally "abundantly" (NET - all the more) for the adverb (perissoteros) describes his (their) conduct as beyond what one would ordinarily expect, and thus it (their holiness and godly sincerity) is demonstrated even to a greater degree toward the saints at Corinth than toward the "ain'ts" in the world. It is notable that this adverb (perissoteros) is concentrated in 2 Corinthians reflecting the emotional tone of Paul in this unusual letter. The related adverb perissos is used 3 times (2Cor 2:7 = excessive, 2 Cor 9:1 = superfluous, 2 Cor 10:8 = further) Broomall on we have conducted ourselves - Paul means that three judges determined his conduct: (1) his conscience; (2) God’s holiness and sincerity (ASV); (3) the world and the Corinthians. (2 Corinthians 1) Paul made a similar statement to the Thessalonians - "You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers." (1 Th 2:10+) Conducted (390) anastrepho from aná = again, back + strepho = turn) literally means to turn down or back, to wheel about and hence, to move about in a place or to sojourn. Figuratively as in Paul's description it describes one's whole manner of life, behavior, conduct or deportment (cf Ep 2:3+ = "lived", 2Cor 1:12, Heb 13:18+, 1Ti 3:15 = "behave" speaking of moral/ethical behavior in the household of God; 2Pe 2:18+). In short anastrepho describes the general ordering of one’s conduct in relation to others, in this case especially Paul's conduct toward the saints at Corinth. Especially (4056)(perissoteros) is comparative form of the adverb perissos, this term functions as an adverb and serves to heighten in a quantitative or qualitative sense the action of the corresponding verb. Gilbrant - Paul’s use of perissoterōs is divided almost evenly between the comparative and the elative use. As a comparative Paul used it to describe his imprisonments and beatings which were “greater” (quantitative) in comparison to those of his opponents (2 Corinthians 11:23). Paul also used this term in reference to his love for the Corinthians (2 Corinthians 12:15), his “extreme” zeal as a Jew (Galatians 1:14), and the increased boldness of the brethren to proclaim the gospel as a result of his imprisonment (Philippians 1:14). Paul’s elative use (a grammatical term for the raising of something to its highest degree without another specific object in mind with which comparison is made) of this term is indicative of popular speech rather than classical usage (Turner, Grammar of New Testament Greek, 3:30). He used it to heighten the sense of the personal integrity he and Timothy showed to the Corinthians (2 Corinthians 1:12); to describe the love he had for the Corinthians (2 Corinthians 2:4); to emphasize the swell of heartfelt emotion Titus had in remembering the reception the Corinthians gave him (2 Corinthians 7:15); and of Paul’s, Silvanus’, and Timothy’s great efforts to visit the Thessalonians (1 Thessalonians 2:17). In Hebrews perissoterōs describes the greater attention that must be given to the message of Christ (Heb 2:1) compared with the Old Testament message given through angels. (Complete Biblical Library - Incredible Resource) Perissoteros -13x in 12v - Mk. 15:14; 2 Co. 1:12; 2 Co. 2:4 = especially; 2 Co. 7:13 = exceedingly in KJV; 2 Co. 7:15 = abounds all the more; 2 Co. 11:23 = far more (labors); 2 Co. 12:15 = "If I love you more"; Gal. 1:14; Phil. 1:14; 1 Thess. 2:17; Heb. 2:1; Heb. 13:19. Not found in the Septuagint. 2 Corinthians 1:13 For we write nothing else to you than what you read and understand, and I hope you will understand until the end; Philips - Our letters to you have no double meaning—they mean just what you understand them to mean when you read them. I hope you will always understand these letters Amplified 2 Corinthians 1:13 For we write you nothing else but simply what you can read and understand [there is no double meaning to what we say], and I hope that you will become thoroughly acquainted [with divine things] and know and understand [them] accurately and well to the end, KJV 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; NET 2 Corinthians 1:13 For we do not write you anything other than what you can read and also understand. But I hope that you will understand completely ETRV (Easy to Read Version) We write to you only what you can read and understand. And I hope you will fully understand, BGT 2 Corinthians 1:13 οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλ᾽ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε· ἐλπίζω δὲ ὅτι ἕως τέλους ἐπιγνώσεσθε, CJB (Complete Jewish Bible) 2 Corinthians 1:13 There are no hidden meanings in our letters other than what you can read and understand; and my hope is that you will understand fully, CCNT (Christian Counselor's NT) We are writing nothing to you but exactly what you read and understand it to be. And I hope that you will understand to the end GWT 2 Corinthians 1:13 We are only writing you what you already knew before you read this. I hope you will understand this as long as you live, ISV 2 Corinthians 1:13 For what we are writing you is nothing more than what you can read and also understand. I hope you will understand completely, Mace NT 2 Corinthians 1:13 In reality, we writ nothing to you, but what you may perceive by the reading, and I trust you ever will perceive. NLT 2 Corinthians 1:13 Our letters have been straightforward, and there is nothing written between the lines and nothing you can't understand. I hope someday you will fully understand us, ESV 2 Corinthians 1:13 For we are not writing to you anything other than what you read and understand and I hope you will fully understand-- NIV 2 Corinthians 1:13 For we do not write you anything you cannot read or understand. And I hope that, GNT 2 Corinthians 1:13 οὐ γὰρ ἄλλα γράφομεν ὑμῖν ἀλλ᾽ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε· ἐλπίζω δὲ ὅτι ἕως τέλους ἐπιγνώσεσθε, YLT 2 Corinthians 1:13 for no other things do we write to you, but what ye either do read or also acknowledge, and I hope that also unto the end ye shall acknowledge, ASV 2 Corinthians 1:13 For we write no other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end: CSB 2 Corinthians 1:13 Now we are writing nothing to you other than what you can read and also understand. I hope you will understand completely-- MIT 2 Corinthians 1:13 For we are not writing other principles to you that differ from those you are now reading or from those you also know well. And I hope that you will understand them fully. than: 2Co 4:2 5:11 13:6 Phm 1:6 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passages: 2Cor 10:10-11 "For they say, “His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible.” 11 Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present. PAUL'S WRITING UNDERSTANDABLE For (gar) we write (grapho in present tense) nothing else to you than what you read (anaginosko in present tense) and understand (epiginosko) - He means what he says and he says what he means! No hidden meanings! NLT paraphrases it "Our letters have been straightforward." MIT has "For we are not writing other principles to you that differ from those you are now reading or from those you also know well." Complete Jewish Bible "There are no hidden meanings in our letters other than what you can read and understand," In other words Paul is saying there is no double or hidden meaning to what he was writing. Swindoll -- " Paul hoped that the words of this latest letter (2 Corinthians) would pierce through the misconceptions or deceptions that had been clouding their understanding, so that they would see things clearly.(Insights on 1&2 Corinthians) Broomall - Paul was a consistent man, whether dealing with hostile Jews (cf. Acts 26:22) or with recalcitrant Christians. What he wrote in his letters could be easily read and fully known (so epiginosko, here translated acknowledge, usually means; cf. I Cor 13:12, ASV).(2 Corinthians 1) Gromacki- The apostle claimed that what he wrote about himself was what they should expect to read about him. His critics asserted that Paul wrote one thing and meant something else by it. They charged that Paul’s expression in writing and in actual behavior did not match (10:9–10). The apostle denied the presence of innuendos or reservations within his writings. He wrote only what his readers could understand clearly. They did not have to “read between the lines” to get his true meaning. The usage of the two verbs “read” (anaginōskō) and “acknowledge” (epiginōskō) refer to written and oral testimony respectively. What they both read and heard from Paul were consistent. What they read from Paul and what they heard from Titus or Timothy about Paul also matched. (2 Corinthians - Stand Firm in the Faith) Understand (present tense) is epiginosko meaning to know fully, exactly, completely. Peter does say that some of what Paul writes is difficult to fully understand (O, how we need to pray for the Spirit's illumination!) writing "also in all his letters, speaking in them of these things, in which are some things hard to understand (dusnoetos = understandable but only with great effort), which the untaught and unstable distort (TWIST SCRIPTURES), as they do also the rest of the Scriptures, to their own destruction." (2 Pe 3:16+) Clear relationships are tremendously important. When they are neglected, strife, schism, division, hurt and pain in a church are the results -- Ray Stedman Ray Stedman now proposes to help them understand his situation - He is going to try to clear this up. He hopes that they will be able to grasp it fully as he explains it to them, because he longs to restore a kind of a mutual sense of pride in one another. This is what believers ought to keep constantly striving for, a clearness of relationship with each other. It is important to notice that Paul makes a real effort to clear up this misunderstanding. Some people adopt the attitude, "Well, I am just going to forget it and hope the whole thing will disappear." But the trouble with that is that it usually does not disappear. Misunderstanding can lie hidden in the heart; you may think you have dismissed it or forgotten it, but actually it is just festering away, smoldering like a fire that refuses to go out. Sometimes, unexpectedly, it bursts into flames; you are angry at somebody and you hardly realize why; but it is because something has been left unsettled. Everywhere in the Word of God we are taught that, as Christians, we must not let things lie unsettled. If we are upset about something, or we feel someone is upset at us, then we have to do something about it. That is what Jesus said in the Sermon on the Mount: "If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift," (Mt 5:23-24RSV+). Clear relationships are tremendously important. When they are neglected, strife, schism, division, hurt and pain in a church are the results. (When You Are Misunderstood) Barclay - There were those who said that Paul in his letters did not quite mean what he said. His answer was that there were no hidden meanings in his words. Words are odd things. A man may use them to reveal his thoughts or equally to conceal them. Few of us can honestly say that we mean to the full every word we say. We may say a thing because it is the right thing to say; we may say it for the sake of being agreeable; we may say it for the sake of avoiding trouble. James, who saw the dangers of the tongue more clearly than any man, said, "If any one makes no mistakes in what he says he is a perfect man." (James 3:2+) In Paul's life there were no hidden actions, no hidden motives and no hidden meanings. That is indeed something to aim at. And I hope (elpizo in present tense) you will understand (epiginosko) until the end (telos) - Amplified = "I hope that you will become thoroughly acquainted [with divine things] and know and understand [them] accurately and well to the end." Hope is elpizo which expresses the fact that Paul is counting on (and expecting) the Corinthians will fully grasp what he has written them. Until the end is probably not a time phrase but is an idiomatic way in Greek to say fully, totally or completely (NB: Some Bible translations and commentators favor a reference to the Second Coming, but that seems less likely in context). ESV = "I hope you will fully understand." NLT = "I hope someday you will fully understand us." Robertson on until the end - The report of Titus showed that the majority now at last understood Paul. He hopes that it will last (1 Cor. 1:8). Keep It Simple We are not writing any other things to you than what you [can] read or understand. —2 Corinthians 1:13 Today's Scripture: 2 Corinthians 1:12-14 James Madison, fourth president of the United States, was instrumental in the drafting of the US constitution. He warned against creating laws “so voluminous that they cannot be read, or so incoherent that they cannot be understood.” Based on some of the complicated government forms I’ve read, that’s advice that still needs to be heeded a little more often! Sometimes when sharing the gospel, we make it more complicated than it needs to be. We can be glad that the Bible presents the good news of salvation in clear, easily understood language. Jesus said to Nicodemus, an educated Pharisee, that “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). He later said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (14:6). The apostle Paul said it in straightforward language to the jailor in Philippi who asked how to be saved: “Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). Tell me the story of Jesus, Write on my heart every word; Tell me the story most precious, Sweetest that ever was heard. —Crosby Through faith in Christ, we receive God’s pardon and escape sin’s penalty. 2 Corinthians 1:14 just as you also partially did understand us, that we are your reason to be proud as you also [are] ours, in the day of our Lord Jesus. Amplified 2 Corinthians 1:14 [Just] as you have [already] partially known and understood and acknowledged us and recognized that you can [honestly] be proud of us, even as we [can be proud] of you on the day of our Lord Jesus. KJV 2 Corinthians 1:14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus. CCNT (Christian Counselor's NT) (as you have understood us in part), so that you can make us your boast, as you are ours, on the Day of our Lord Jesus. ETRV (Easy to Read Version) just as you already understand many things about us. I hope you will understand that you can be proud of us, just as we will be proud of you on the day when our Lord Jesus Christ comes again. NET 2 Corinthians 1:14 just as also you have partly understood us, that we are your source of pride just as you also are ours in the day of the Lord Jesus. BGT 2 Corinthians 1:14 καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους, ὅτι καύχημα ὑμῶν ἐσμεν καθάπερ καὶ ὑμεῖς ἡμῶν ἐν τῇ ἡμέρᾳ τοῦ κυρίου [ἡμῶν] Ἰησοῦ. NLT 2 Corinthians 1:14 even if you don't understand us now. Then on the day when the Lord Jesus returns, you will be proud of us in the same way we are proud of you. ESV 2 Corinthians 1:14 just as you did partially understand us-- that on the day of our Lord Jesus you will boast of us as we will boast of you. NIV 2 Corinthians 1:14 as you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus. GNT 2 Corinthians 1:14 καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους, ὅτι καύχημα ὑμῶν ἐσμεν καθάπερ καὶ ὑμεῖς ἡμῶν ἐν τῇ ἡμέρᾳ τοῦ κυρίου [ἡμῶν] Ἰησοῦ. YLT 2 Corinthians 1:14 according as also ye did acknowledge us in part, that your glory we are, even as also ye are ours, in the day of the Lord Jesus; ASV 2 Corinthians 1:14 as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus. CSB 2 Corinthians 1:14 as you have partially understood us-- that we are your reason for pride, as you are ours, in the day of our Lord Jesus. MIT (MacDonald Idiomatic Translation) 2 Corinthians 1:14 Just as also you knew us to some degree, know that we are proud of you; even so you will be our pride on the day of the Lord Jesus. TLB 2 Corinthians 1:14 I want you to try to accept me and be proud of me as you already are to some extent; just as I shall be of you on that day when our Lord Jesus comes back again. just as you also partially 2Co 2:5 Ro 11:25 1Co 11:18 that we are your reason: 2Co 5:12 1Co 3:21-23 Php 1:26 as you also are ours: 2Co 9:2 1Co 15:31 Php 2:16 Php 4:1 1Th 2:19-20 in the: 1Co 1:8 Php 1:6,10 1Th 3:13 1Th 5:23 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 5:12 We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. Phil 2:16 holding fast the word of life, so that in the day of Christ I will have reason to glory (BOAST - kauchema) because I did not run in vain nor toil in vain. Phil 4:1 Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved. Henry
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Barclay - Paul's enemies had promptly accused him of being the kind of man who made frivolous promises with a fickle intention and could not be pinned down to a definite yes or no. That was bad enough, but they went on to argue, "If we cannot trust Paul's everyday promises, how can we trust the things he told us about God?" Paul's answer is that we can rely on God and that there is no vacillation in Jesus between yes and no.
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Barclay writes that Paul "puts the matter in a vivid phrase - "Jesus is the yes to every promise of God." He means this--had Jesus never come we might have doubted the tremendous promises of God, might have argued that they were too good to be true. But a God who loves us so much that he gave us his Son is quite certain to fulfil every promise that he ever made. He is the personal guarantee of God that the greatest and the least of his promises are all true. Kistemaker - The Old Testament message is that God Who makes promises ultimately fulfills them through the coming of the Messiah. (NTC-2 Cor) Therefore also through Him is our "Amen" (SO BE IT, THIS IS TRUE) to the glory (doxa) of God through us - MIT = Therefore, through Him a glorious amen to God resonates through us." Through Him signifies through Christ, through our Great High Priest Who mediates between us and His Father. We utter the "Amen" which serves to attest to the truth of the message about Christ and brings glory to God. Barclay It is through Jesus that we say "Amen" to the promises of God. We finish our prayers by saying, "through Jesus Christ our Lord. Amen." When we have read scripture we frequently conclude it by saying, "Amen." Amen means So let it be, and the great truth is that it is not just a formality and a bit of ritual; it is the word that expresses our confidence that we can offer our prayers with every confidence to God and can appropriate with confidence all his great promises, because Jesus is the guarantee that our prayers will be heard and that all the great promises are true. Amen (281) amen is a transliteration from the Hebrew word amen which in turn is from the Hebrew verb aman = to be firm, to believe, this word conveying the idea of certainty) Amen is transliterated into Latin and English and many other languages, so that it is practically a universal word. In fact amen has been called the best-known word in human speech. To say “Amen” confirms a statement by someone else. Renn notes that Amen "indicates the solemn affirmation of the divine will and purpose in about one-third of the nearly 150 occurrences of the term. The remaining uses of the term yield the adverbial meaning "truly." (especially from the lips of Jesus - Amen, amen - e.g., Jn 1:51+) QUESTION - Why do we end our prayers with ‘Amen’? ANSWER - The Hebrew word translated “amen” literally means “truly” or “so be it.” “Amen” is also found in the Greek New Testament and has the same meaning. Nearly half of the Old Testament uses of amen are found in the book of Deuteronomy. In each case, the people are responding to curses pronounced by God on various sins. Each pronouncement is followed by the words “and all the people shall say Amen” (Deuteronomy 27:15-26). This indicates that the people applauded the righteous sentence handed down by their holy God, responding, "So let it be." The amen attested to the conviction of the hearers that the sentences which they heard were true, just, and certain. Seven of the Old Testament references link amen with praise. The sentence “Then all the people said ‘Amen’ and ‘Praise the LORD,’” found in 1 Chronicles 16:36, typifies the connection between amen and praise. In Nehemiah 5:13 and Neh 8:6, the people of Israel affirm Ezra’s exalting of God by worshiping the Lord and obeying Him. The highest expression of praise to God is obedience, and when we say “amen” to His commands and pronouncements, our praise is sweet music to His ears. The New Testament writers all use “amen” at the end of their epistles (Ro 16:27, 1 Cor 16:24, Gal 6:18, 2Pe 3:18, Jude 1:25, Rev 22:21). The apostle John uses it at the end of his gospel, his three letters, and the book of Revelation, where it appears nine times (ED: NOTE TEXTUS RECEPTUS HAS "AMEN" AT END OF BOOKS BUT NOT FOUND IN THE NESTLE-ALAND TEXT - e.g. 1Th 5:28 vs 1Th 5:28KJV - SEE TECHNICAL NOTE BELOW FROM NET BIBLE). Each time it is connected with praising and glorifying God and referring to the second coming and the end of the age. Paul says “amen” to the blessings he pronounces on all the churches in his letters to them, as do Peter, John and Jude in their letters. The implication is that they are saying, “May it be that the Lord will truly grant these blessings upon you.” When Christians say “amen” at the end of our prayers, we are following the model of the apostles, asking God to “please let it be as we have prayed.” Remembering the connection between amen and the praise of obedience, all prayers should be prayed according to the will of God. Then when we say “amen,” we can be confident that God will respond “so be it” and grant our requests (John 14:13; 1 John 5:14).GotQuestions.org TECHNICAL NOTE ON AMEN - Most witnesses, including a few important ones (א A D1 Ψ 1739c 𝔐 lat sy bo), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Ro 16:27; Gal 6:18; Jude 1:25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are sufficiently early and diffuse (B D* F G 0278 6 33 1739* 1881 it sa) to render the verdict against the particle here. (NET Bible Notes on 1 Th 5:28) The Eternal Goal By Oswald Chambers By Myself I have sworn, says the Lord, because you have done this thing…I will bless you… —Genesis 22:16-17 Abraham, at this point, has reached where he is in touch with the very nature of God. He now understands the reality of God. My goal is God Himself… At any cost, dear Lord, by any road. “At any cost…by any road” means submitting to God’s way of bringing us to the goal. There is no possibility of questioning God when He speaks, if He speaks to His own nature in me. Prompt obedience is the only result. When Jesus says, “Come,” I simply come; when He says, “Let go,” I let go; when He says, “Trust God in this matter,” I trust. This work of obedience is the evidence that the nature of God is in me. God’s revelation of Himself to me is influenced by my character, not by God’s character. ’Tis because I am ordinary, Thy ways so often look ordinary to me. It is through the discipline of obedience that I get to the place where Abraham was and I see who God is. God will never be real to me until I come face to face with Him in Jesus Christ. Then I will know and can boldly proclaim, “In all the world, my God, there is none but Thee, there is none but Thee.” The promises of God are of no value to us until, through obedience, we come to understand the nature of God. We may read some things in the Bible every day for a year and they may mean nothing to us. Then, because we have been obedient to God in some small detail, we suddenly see what God means and His nature is instantly opened up to us. “All the promises of God in Him are Yes, and in Him Amen…” (2 Corinthians 1:20). Our “Yes” must be born of obedience; when by obedience we ratify a promise of God by saying, “Amen,” or, “So be it.” That promise becomes ours.
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Barclay on pledge - Paul speaks about what the King James Version calls the earnest of the Spirit. The Greek word is arrabon. And an arrabon was the first instalment of a payment, paid as a guarantee that the rest was sure to follow. It is a common word in Greek legal documents. A woman selling a cow receives 1,000 drachmae as arrabon that the rest of the purchase price will be paid. Some dancing girls being engaged for a village festival receive so much as arrabon, which will be included in the final payment, but which is a present guarantee that the contract will be honoured and the full money paid. A certain man writes to his master that he has paid Lampon, the mouse-catcher, an arrabon of 8 drachmae so that he will start work and catch the mice while they are still with young. It was the first instalment and the guarantee that the rest would be paid. Everyone knew this word. It is the same idea as is in the Scots word arles which was a token payment made when a man was employed or a house bought, and a guarantee that the full contract would be honoured. When Paul speaks of the Holy Spirit as an arrabongiven us by God, he means that the kind of life we live by the help of the Holy Spirit is the first instalment of the life of heaven and the guarantee that the fullness of that life will some day open upon us. The gift of the Holy Spirit is God's token and pledge of still greater things to come. Sealed (4972) sphragizo from sphragis = seal, engraved object used to make a mark - denoting ownership, approval, or closure of something normally done by pressing into heated wax usually attached to a document or letter) means to enclose with a seal, to set a seal upon or to mark with a seal. To mark so as to certify that something is so. Seals were used to make something secure, to serve as a guarantee of the correctness of the contents, to indicate authenticity, to indicate ownership. Goods were sealed as a guarantee indicating not only ownership but also the correctness of the contents Sacrificial animals were examined and sealed if perfect. Jars, sacks of fruit or grain were sealed. To mark with a seal as a means of identification in Greek secular writings was used to mark all kinds of animals, so that the mark denoting ownership also carries with it the protection of the owner. The affixing of the royal seal to an object gave it complete security (cf. Da. 6:17; Mt. 27:66); letters and legal documents that had been sealed were proof from interference and forgery (cf. 1 Ki 21:8; Jer. 32:10–14; Esther 3:12); so, too, God has set His seal upon those who are His: they are known to Him and in Him they are secure for all eternity (cf. 2 Ti 2:19+). Sphragizo - 14v - Mt 27:66; Jn. 3:33; Jn. 6:27; Ro 15:28; 2 Co. 1:22; Eph. 1:13; Eph. 4:30+; Rev. 7:3; Rev. 7:4; Rev. 7:5; Rev. 7:8; Rev. 10:4; Rev. 20:3; Rev. 22:10 One form of arrabon was used for an engagement ring! God's bestowal of His Spirit is the church's irrevocable pledge, her "divine engagement ring" giving her firm assurance that she is immutably betrothed to Christ's. In the NT arrabon is used only in a figurative sense and is used to describe the Holy Spirit Who the Father has given to believers in this present life to assure them of their future and eternal inheritance Pledge (728) arrabon is the payment of part of a purchase price in advance. Literally was a legal and commercial technical term, representing an advance transaction that guarantees the validity of a contract or a full purchase price. The corresponding modern term is "earnest money", "down payment", installment or deposit that guarantees full amount will be paid. All 3 NT uses of arrabon refer to the Holy Spirit as God's pledge. Marvin Vincent refers to arrabon as "caution-money, deposited by a purchaser in pledge of full payment." NET Bible notes "The Greek word arrabon denotes the first payment or first installment of money or goods which serves as a guarantee or pledge for the completion of the transaction. In the NT the term is used only figuratively of the Holy Spirit as the down payment of the blessings promised by God.... In the "already - not yet" scheme of the NT the possession of the Spirit now by believers ("already") can be viewed as a guarantee that God will give them the balance of the promised blessings in the future ("not yet"). Craig Evans - The seal, of which Paul speaks, is a metaphor describing God’s identity placed on those who have trusted him. It appears for Paul to be the “seal” of God in the believer’s life (2Cor 3:18; 4:4–6). For other examples of the metaphorical use of the seal, see also John 6:27; 1 Cor. 9:2; Eph. 1:13 -See comment; Eph 4:30; Rev. 7:2–4; 9:4). In the ancient world, a seal was a very important part of important communication or shipments made from one part of the Greco-Roman world to another. The seal functioned both as a means of protecting contents, but also of identifying the sender. The sender would generally have a seal made of bronze, stone, or ivory and after melting hot wax or lead on the correspondence or package, would impress the seal on the hot material, thereby leaving the sender’s name and perhaps also symbol. Sometimes the symbol would be that of a cherished deity. Several in the ancient world made reference to the seal as a metaphor of something else. Philo, for instance, speaking of God’s seal on humanity at creation, writes: “he that was after the (Divine) image was an idea or type or seal” (On the Creation 134, LCL). Likewise, he speaks of the heavenly man and the earthly man. The former is one who “was stamped with the image of God; while the earthly is a molded work of Artificer, but not His offspring” (Allegorical Interpretation 1:32, LCL). Elsewhere Philo uses the symbol of the seal (divine “impress”) to distinguish between those who have the mark of God—the spirit—and those who do not: The man of mark, associate of the true monarchy, has imbibed in full measure the inbred spirit of fellowship, and.… For the world has come into being, and assuredly it has done so under the hand of some Cause; and the Word of Him who makes it is Himself the seal, by which each thing that exists has received its shape.… For the living creature that has come into being is imperfect in quality as is shewn by its constant growth as its age advances, but perfect in quality; for the same quality continues, inasmuch as it is the impress of a Divine Word ever continuing and free from every kind of change (On Flight and Finding, 11–13, LCL). Similarly, Philo observes elsewhere: “Moses likened the fashion of the reasonable soul to no created thing, but averred it to be a genuine coinage of that dread Spirit, the Divine and Invisible One, signed and impressed by the seal of God, the stamp of which is the Eternal Word” (Noah’s Work as a Planter 18, LCL). (Bible Knowledge Background Commentary) Related Resources: What is the anointing? What does it mean to be anointed? | GotQuestions.org What are some of the symbols of the Holy Spirit in the Bible? | GotQuestions.org What is the seal of the Holy Spirit? | GotQuestions.org “Now He that hath wrought us for the selfsame thing is God, who also hath given us the earnest of the Spirit” 2 Corinthians 5:5) This is a fascinating concept and a wonderful reality. The indwelling presence of the Holy Spirit in the life of the believer is said to be an “earnest”—that is, a pledge or deposit—on an ultimate fulfillment of a magnificent promise from God Himself. The word translated “earnest” (Greek arabown), translated “pledge” in the Old Testament (see Genesis 38:17-20). Now if the guiding presence of God, through the Holy Spirit, is merely an earnest payment, the fulfillment must be glorious beyond comprehension. This “selfsame thing,” as our test calls it, is a wonderful “house which is from heaven,” the spiritual body we shall receive when we go to be with the Lord (2 Corinthians 5:1,2). The phrase also occurs in 2 Corinthians 1:11: “Who hath also sealed us, and given the earnest of the Spirit in our hearts.” In context, the earnest payment here is associated with the “sealing” of God and the assurance that “all the promises of God in Him are yea, and in Him amen” (2 Corinthians 1:20). The third and last use of this word in the New Testament is in Ephesians 1:13,14: “.in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession.” We are “joint-heirs with Christ” (Romans 8:17, and He is to inherit all things. Thus, the Holy Spirit, a present possession of all who have received Christ as Savior, is also God’s pledge of a glorious future—a perfect body, a great inheritance and the certain fulfillment of all of God’s gracious promises. - HMM The Intrigue Of The Ark [God] has sealed us and given us the Spirit in our hearts. — 2 Corinthians 1:22 Today's Scripture: Exodus 25:10-22 There has always been an element of mystery and intrigue surrounding the ark of the covenant. This carefully crafted box was built by the Israelites to be placed in the tabernacle during their wandering years in the wilderness. Inside it were the stone tablets of the Ten Commandments, Aaron’s staff that had budded, and a golden jar of manna (Heb. 9:4). Atop the ark, on what was called the mercy seat, were two golden cherubim. The ark was situated inside the Most Holy Place, where once a year the high priest would stand in the very presence of God. We don’t know what eventually happened to the ark and its contents, but it is intriguing to hear various reports claiming that it could still be in existence. As interesting as those unproven reports are, the real intrigue of the ark is its symbolism of God’s presence. The people of Israel could experience God’s presence vicariously through the high priest. That must have been a heart-pounding encounter! Yet we have it better. When we accept Jesus Christ as Savior, we have the very presence of God in our heart—through the Holy Spirit (2 Cor. 1:21-22). Almighty, matchless, glorious God, Inhabiting eternity, I bow to You and give You praise, In awe that You can live in me. —Sper To know God's presence is to know God's power. 2 Corinthians 1:23 But I call God as witness to my soul, that to spare you I did not come again to Corinth. Amplified 2 Corinthians 1:23 But I call upon God as my soul's witness: it was to avoid hurting you that I refrained from coming to Corinth— KJV 2 Corinthians 1:23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. NET 2 Corinthians 1:23 Now I appeal to God as my witness, that to spare you I did not come again to Corinth. BGT 2 Corinthians 1:23 Ἐγὼ δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν, ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον. NLT 2 Corinthians 1:23 Now I call upon God as my witness that I am telling the truth. The reason I didn't return to Corinth was to spare you from a severe rebuke. ESV 2 Corinthians 1:23 But I call God to witness against me-- it was to spare you that I refrained from coming again to Corinth. NIV 2 Corinthians 1:23 I call God as my witness that it was in order to spare you that I did not return to Corinth. GNT 2 Corinthians 1:23 Ἐγὼ δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν, ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον. YLT 2 Corinthians 1:23 And I for a witness on God do call upon my soul, that sparing you, I came not yet to Corinth; ASV 2 Corinthians 1:23 But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth. CSB 2 Corinthians 1:23 I call on God as a witness, on my life, that it was to spare you that I did not come to Corinth. MIT 2 Corinthians 1:23 I invoke God as witness to the motives of my soul that it was to take pressure off of you that I have not yet come to Corinth. CJB 2 Corinthians 1:23 I call God to witness — he knows what my life is like — that the reason I held back from coming to Corinth was out of consideration for you! TEV 2 Corinthians 1:23 I call God as my witness—he knows my heart! It was in order to spare you that I decided not to go to Corinth. TLB 2 Corinthians 1:23 I call upon this God to witness against me if I am not telling the absolute truth: the reason I haven’t come to visit you yet is that I don’t want to sadden you with a severe rebuke. BBE 2 Corinthians 1:23 But God is my witness that it was in pity for you that I did not come to Corinth at that time. I call: 2Co 1:18 2 Cor 11:11,31 Ro 1:9 9:1 Ga 1:20 Php 1:8 1Th 2:5 that: 2Co 2:1-3:18 10:2,6-11 12:20 13:2,10 1Co 4:21 5:5 1Ti 1:20 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passages 2 Cor 13:2,10 I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone, (13:10) For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down. 1 Corinthians 4:21+ What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness? GOD WITNESSES PAUL'S REASON FOR CHANGE OF PLANS Paul explains why he had planned to come but then did not come. But I call God as witness to my soul - NLT = "Now I call upon God as my witness that I am telling the truth." Paul appeals to the most trustworthy Witness anyone could summon, God Who is truth and knows Paul's innermost being. God would testify that what Paul is getting ready to explain in the following phrase is absolutely true. To my soul is literally upon (epi) my soul and Lietzmann says the idea is "He should punish me if I lie," a sense which is picked up in the NIV and NEB rendering "I stake my life on it." Mace NT adds "and may I die if it is not true." New Testament in Modern Speech has "as my soul shall answer for it." Vincent on I call God as witness - A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Ro 1:9; Gal. 1:20; Phil 1:8; 1 Th. 2:5, 10; Ge 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal as Acts 25:11, 12. Also to call upon in the sense of supplication, Ro 10:12, 13, 14; 1 Cor. 1:2. (2 Corinthians 1) Witness (3144) (martus/martys) basically describes one who remembers something and testifies concerning what they remember. That to spare you I did not come again to Corinth - Amplified = "it was to avoid hurting you that I refrained from coming to Corinth." Paul is saying he had refrained himself (middle voice = reflexive) from making the trip to Corinth, a trip which with his use of the words "spare you" presumably would have been to give a personal rebuke which would have been painful for them to receive. TLB paraphrase adds "the reason I haven’t come to visit you yet is that I don’t want to sadden you with a severe rebuke." Paul is explaining why he did not come as originally planned (cf 2 Cor 1:15-17, alluded to in first letter = 1 Cor 16:5-7+). Paul's point in delaying was to give the Corinthians time to repent and correct their attitude toward him and other problems, so when he did come he would not have to use a "rod of discipline."
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Barclay writes that "When Paul rebuked, the last thing he wanted was to domineer. In a modern novel, a father says to his son, "I'll beat the fear of the loving God into you." The great danger which the preacher and the teacher ever incur is of coming to think that our duty is to compel others to think exactly as we do and to insist that if they do not see things as we see them, they must be wrong. The duty of the teacher is not to impose beliefs on other people, but to enable and to encourage them to think out their own beliefs. The aim is not to produce a pale copy of oneself, but to create an independent human being. One who was taught by that great teacher, A. B. Bruce, said, "He cut the cables and gave us a glimpse of the blue waters." Paul knew that as a teacher he must never domineer, although he must discipline and guide. Philip E