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PARALLEL BIBLE - 2 Corinthians 9:13


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

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King James Bible - 2 Corinthians 9:13

Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;

World English Bible

seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Christ, and for the liberality of your contribution to them and to all;

Douay-Rheims - 2 Corinthians 9:13

By the proof of this ministry, glorifying God for the obedience of your confession unto the gospel of Christ, and for the simplicity of your communicating unto them, and unto all.

Webster's Bible Translation

While by the experiment of this ministration they glorify God for your professed subjection to the gospel of Christ, and for your liberal distribution to them, and to all men;

Greek Textus Receptus


δια
1223 PREP της 3588 T-GSF δοκιμης 1382 N-GSF της 3588 T-GSF διακονιας 1248 N-GSF ταυτης 3778 D-GSF δοξαζοντες 1392 5723 V-PAP-NPM τον 3588 T-ASM θεον 2316 N-ASM επι 1909 PREP τη 3588 T-DSF υποταγη 5292 N-DSF της 3588 T-GSF ομολογιας 3671 N-GSF υμων 5216 P-2GP εις 1519 PREP το 3588 T-ASN ευαγγελιον 2098 N-ASN του 3588 T-GSM χριστου 5547 N-GSM και 2532 CONJ απλοτητι 572 N-DSF της 3588 T-GSF κοινωνιας 2842 N-GSF εις 1519 PREP αυτους 846 P-APM και 2532 CONJ εις 1519 PREP παντας 3956 A-APM

Treasury of Scriptural Knowledge

VERSE (13) -
Ps 50:23 Mt 5:16 Joh 15:8 Ac 4:21; 11:18; 21:19,20 Ga 1:24

SEV Biblia, Chapter 9:13

que por la experiencia de esta suministracin glorifican a Dios por la obediencia de vuestro consentimiento en el Evangelio del Cristo, y en la bondad de la comunicacin para con ellos y para con todos;

Clarke's Bible Commentary - 2 Corinthians 9:13

Verse 13. By the experiment of this ministration] In this, and in the preceding and following verses, the
apostle enumerates the good effects that would be produced by their liberal almsgiving to the poor saints at Jerusalem. 1. The wants of the saints would be supplied. 2. Many thanksgivings would thereby be rendered unto God. 3. The Corinthians would thereby give proof of their subjection to the Gospel. And, 4. The prayers of those relieved will ascend up to God in the behalf of their benefactors.

John Gill's Bible Commentary

Ver. 13. Whiles by the experiment of this ministration , etc..] That is, the
poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God ; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ . The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject matter, as Mediator, and the preacher, as man: subjection to it lies in a hearty receiving of the doctrines of it, and a cheerful submission to his ordinances; and this subjection was professed, declared, and made known to the churches in Judea, by their sending so largely to their relief, which they would never have done, if they had not cordially embraced the Gospel of Christ; for true faith in the doctrine of grace, and a sincere obedience to it, are best declared and known by love to the saints; for faith works by love, both to Christ, and to his people: next they glorified God by giving thanks to him, for your liberal distribution unto them, and unto all men ; which shows, that though they were truly grateful, and heartily thankful for the favours they themselves received, yet not for these only, but for what other poor saints, in other places, were also partakers of; yea, that in the first place they were more sensibly affected with, and more especially thankful for the grace of God bestowed on the Gentiles, in sending the Gospel among them, and bringing them to a subjection to it, than for the temporal good they received from them.

Matthew Henry Commentary

Verses 6-15 - Money bestowed in
charity, may to the carnal mind seem thrown away, but when given from proper principles, it is seed sown, from which valuable increase may be expected. It should be given carefully. Work of charity, like other good works, should be done with thought an design. Due thought, as to our circumstances, and those we are about to relieve, will direct our gifts for charitable uses. Help should be given freely, be it more or less; not grudgingly, but cheerfully. Whil some scatter, and yet increase; others withhold more than is meet, an it tends to poverty. If we had more faith and love, we should wast less on ourselves, and sow more in hope of a plentiful increase. Can man lose by doing that with which God is pleased? He is able to make all grace abound towards us, and to abound in us; to give a larg increase of spiritual and of temporal good things. He can make us to have enough in all things; and to be content with what we have. God gives not only enough for ourselves, but that also wherewith we ma supply the wants of others, and this should be as seed to be sown. We must show the reality of our subjection to the gospel, by works of charity. This will be for the credit of our profession, and to the praise and glory of God. Let us endeavour to copy the example of Christ, being unwearied in doing good, and deeming it more blessed to give than to receive. Blessed be God for the unspeakable gift of his grace, whereby he enables and inclines some of his people to besto upon others, and others to be grateful for it; and blessed be his glorious name to all eternity, for Jesus Christ, that inestimable gif of his love, through whom this and every other good thing, pertainin to life and godliness, are freely given unto us, beyond all expression measure, or bounds __________________________________________________________________


Greek Textus Receptus


δια
1223 PREP της 3588 T-GSF δοκιμης 1382 N-GSF της 3588 T-GSF διακονιας 1248 N-GSF ταυτης 3778 D-GSF δοξαζοντες 1392 5723 V-PAP-NPM τον 3588 T-ASM θεον 2316 N-ASM επι 1909 PREP τη 3588 T-DSF υποταγη 5292 N-DSF της 3588 T-GSF ομολογιας 3671 N-GSF υμων 5216 P-2GP εις 1519 PREP το 3588 T-ASN ευαγγελιον 2098 N-ASN του 3588 T-GSM χριστου 5547 N-GSM και 2532 CONJ απλοτητι 572 N-DSF της 3588 T-GSF κοινωνιας 2842 N-GSF εις 1519 PREP αυτους 846 P-APM και 2532 CONJ εις 1519 PREP παντας 3956 A-APM

Vincent's NT Word Studies

13. Experiment of this ministration (dokimhv thv diakoniav tauthv). Commentators differ as to the interpretation; the difference hinging on the
question whether the trial (experiment) applies to the service itself, or to those who render it: hence either "the proving of you by this ministration," as Rev., or the tried character of this ministration. Dokimh may mean, either the process of proving or the state of being approved, approvedness. The difference is immaterial.

Your professed subjection (upotagh thv omologiav umwn). A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Omologia is once rendered in A.V. confession, 1 Tim. vi. 13; and elsewhere profession. Both renderings occur in 1 Tim. vi. 12, 13. Rev., in every case, confession. A similar variation occurs in the rendering of oJmologew, though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matt. vii. 23; Tit. i. 16, and changes to confess in 1 Timothy vi. 12. In Matt. xiv. 7, promised (A.V. and Rev., see note), and in Heb. xiii. 15, giving thanks; Rev., which make confession.

Etymologically, confession is the literal rendering of oJmologia, which is from oJmon together, legw to say; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked "I never knew you" ("then will I profess, oJmologhsw"), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Tit. i. 16.

Liberal distribution (aplothti thv koinwniav). Rev., correctly, liberality of your contribution. Koinwnia communion includes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts ii. 42; so Rom. xv. 26; Heb. xiii. 16. Compare the similar use of koinwnew, Rom. xii. 13, distributing; Philip. iv. 15, communicated.


Robertson's NT Word Studies

9:13 {Seeing that they glorify God} (doxazontes ton qeon). Anacoluthon again. The nominative participle used independently like ploutizomenoi in verse #11. {Obedience} (hupotagei). Late and rare word from hupotassw, to subject, middle to obey. Only in Paul in N.T. {Of your confession} (tes homologias humwn). Old word from homologew (homologos, homou, legw), to say together. It is either to profess (Latin _profiteor_, to declare openly) or to confess (Latin _confiteor_, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. {For the liberality of your contribution} (haploteti tes koinwnias). this is the point that matters just now. Paul drives it home. On this use of koinwnia see on 8:4.


CHAPTERS: 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

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