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2Co_3:2 f. This ironical excitement, 2Co_3:1, is succeeded by earnestness and pathos. Paul, as conscious of his deserts in regard to the Corinthians as he is faithful to his Christian humility (see 2Co_3:3), gives a skilful explanation of the thought contained in 2Co_3:1 : we need no letters of introduction either to you or from yo.
ἡ ἐπιστολὴ ἡμῶν ] i.e. the letter (the letter of recommendation) which we have, have to show, namely, as well to you as from you. That we should understand both, is required by 2Co_3:1, and to this 2Co_3:2-3 are admirably suited, since what is said in them represents every letter of recommendation as well to the Corinthians as from them as superfluous. This in opposition to Flatt, Rückert, Osiander, and others, who are of opinion that Paul has reference merely to his previous ἐξ ὑμῶν , and (Rückert) that the πρὸς ὑμᾶς has been said only to hit his opponent.
ὑμεῖς ἐστε ] in so far, namely, as your conversion, and your whole Christian being and life, is our work, redounding to our commendation. Comp. 1Co_9:2.
ἐγγεγραμμ . ἐν ταῖς καρδ . ἡμ .] A more precise definition of the manner of the ἐπιστολὴ ἡμῶν : inscribed in our hearts. This is the mode—adapted to the image—of conveying the thought: since we have in our own consciousness the certainty of being recommended to you by yourselves and to others by you. That you yourselves are our recommendation (to yourselves and to others) our own hearts tell us, and it is known by all. Paul did not write ὑμῶν , as à and a few cursives, also the Ethiopic, have the reading, which Olearius, Emmerling, Flatt, and especially Rinck (Lucubr. crit. p. 160), recommend to our adoption: for in that case there would result an incongruity in the figurative conception, since the Corinthians themselves are the letter. Besides, there were so many malevolents in the church. But the apostle’s own good consciousness was, as it were, the tablet on which this living Epistle of the Corinthians stood, and that had to be left unassailed even by the most malevolent. Of the love (comp. 2Co_7:3; Php_1:7) of which Chrysostom and others explain ἐν τ . καρδ . ἡμ . (comp. Wetstein: “quam tenero vos amore prosequar, omnes norunt”), there is no mention in the whole context. Emmerling is wrong, however, also in saying that ἐγγεγρ . ἐν τ . καρδ . ἡμ . is equivalent to the mere nobis inscriptae, i.e. quas ubique nobiscum gestamus, ut cognosci et legi ab omnibus possint. Just because what is written stands within in the consciousness, ἐν ταῖς καρδ . ἡμ .[157] is used.
The plural is neither to be explained, with Billroth, from the analogy of σπλάγχνα (without such usage existing), nor to be considered with Rückert and de Wette as occasioned by the plural of the speaking person (to whom, however, the plural hearts would not be suitable), but Paul writes in name of himself and of Timothy. Comp. also 2Co_4:6, 2Co_7:3, and see Calvin, who, however, in an arbitrary way (see 2Co_1:1) includes Silvanus also (2Co_1:19).
γινωσκομένη κ . τ . λ .] This appears to contradict the previous words, according to which the Epistle is written ἘΝ ΤΑῖς ΚΑΡΔΊΑΙς ἩΜῶΝ ; hence Fritzsche, Diss. I. p. 19 f. (Billroth follows him), says that Paul “nonnulla adjicere, in quibus Corinthiorum potius, quam epistolae, cum qua eos comparat, memor esse videatur.” But he rather presents the thing as it is, and hence cannot otherwise delineate the image of the Epistle in which he presents it, than as it corresponds to the thing. In so far, namely, as Paul and Timothy have in their hearts the certainty of being recommended by the Corinthians themselves, these are a letter of recommendation which stands inscribed in the hearts of those teachers; and yet, since from the whole phenomenon of the Christian life of the church it cannot remain unknown to any one that the Corinthians redound to the commendation of Paul and Timothy, and how they do so, this letter is known as what it is, and read[158] by all men. The Epistle has therefore in fact the two qualities, which in a letter proper would be contradictory, and the image is not confounded with the thing, but is adapted to the thing. Rückert, who likewise (see above) finds for ἐν τ . καρδ . the reference to the apostle’s love, explains it: “In his heart they stand written … and where he himself arrives, there he, as it were, reads out this writing, when from a loving heart gives forth tidings everywhere, what a prosperous church the Lord has gathered to Himself in Corinth.” Comp. Chrysostom. But in that case the πάντες would not in fact be the readers—as yet they ought to be according to ὑπὸ πάντων ἀνθρ .—but Paul; and the thing would resolve itself into a self-recommendation, which is yet held to be disclaimed in 2Co_3:1.
[157] Olshausen thinks strangely that Paul refers to the official badge which the high priest wore on his heart, and on whose twelve precious stones stood engraven the twelve names of the children of Israel. This arrangement, he holds, Paul takes in a spiritual sense, and applies it to the relation of himself and other teachers to their spiritual children; they bore the names of these engraven on their hearts, and brought them always in prayer before God.—Sheer fancifulness, since the context has nothing pointing to a reference so entirely peculiar.
[158] Grotius: “prius agnoscitur manus, deinde legitur epistola.” Here γινωσκ . precedes; it is different in 2Co_1:13.