Commentary and critical notes on the Bible/2 Corinthians

by Adam Clarke

Preface to the Second Epistle to the Corinthians

It is a general opinion among learned men that this epistle was written about a year after the former: and this seems to be supported by the words, ^[1] : Achaia was ready a year ago; for the apostle having given instructions for that collection, to which he refers in these words at the close of the preceding epistle, they would not have had the forwardness there mentioned till a year had elapsed. As the apostle had purposed to stay at Ephesus till pentecost, ^[2]; and he stayed some time in Asia after his purpose to leave Ephesus and go to Macedonia, ^[3], ^[4]; and yet making here his apology for not wintering in Corinth, as he thought to do, ^[5]; this epistle must have been written after the winter, and consequently when a new year was begun. It therefore, says Dr. Whitby, seems to have been written after his second coming to Macedonia, mentioned ^[6]. For, (1.) It was written after he had been at Troas, and had left that place to return to Macedonia: now that was at his second going thither; see ^[7]. (2.) It was written when Timothy was with him: now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, ^[8]; but at his second going through Macedonia, Timothy was with him, ^[9]. (3.) He speaks of some Macedonians who were likely to accompany him, ^[10]. Now, at his second going from Macedonia, there accompanied him Aristarchus, Secundus, and Gaius of Thessalonica, the metropolis of Macedonia, ^[11]. (4.) The postscript says that this epistle was written from Philippi, where Paul was till the days of unleavened bread, ^[12]; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, ^[13]; and that which he was now ready to do, ^[14]; and did, according to Dr. Lightfoot, in his journey from Philippi to Troas; he sailing about from Philippi to Corinth, to make good his promise; whilst the rest that were with him, ^[15], went directly the next cut to Troas, and there waited for him. See Whitby.
That the first epistle had produced powerful effects among the Corinthians is evident from what the apostle mentions in this. Titus had met him in Macedonia, and told him of the reformation produced by this epistle, see ^[16], ^[17]; that the Church had excommunicated the incestuous man; that the epistle had overwhelmed them with great distress; had led them to a close examination of their conduct and state; and had filled them with respect and affection for their apostle, etc. Hearing this, St. Paul wrote this second epistle, to comfort, to commend them, and to complete the work which he had begun, by causing them to finish the contribution for the poor saints at Jerusalem; and also to vindicate his own apostolic character, and to unmask the pretended apostle, who had led them so long astray. See the preceding Introduction.
Its principal divisions are: -
I. The preface, ^[18].
II. The Narration, comprehending an account of what had happened to himself; his answer to their questions concerning the incestuous person, with different other matters; among which, the following are the chief: - (1.) The persecution which he had suffered in Asia, and from which he had been miraculously rescued, ^[19]. (2.) His purpose to pay them a visit, ^[20]. (3.) Concerning the sorrow which they had suffered on account of the excommunication of the incestuous person, 2 Corinthians 2, 7. (4.) His own vindication against the false apostle; in which he gives an account of his doctrine, ^[21]. His conduct, ^[22]. His bodily infirmities, ^[23]; and 2 Corinthians 5. (5.) Strongly exhorts them to a holy life, 2 Corinthians 6, 7.
III. Of the Alms that had been collected, and were yet to be collected, 2 Corinthians 8, ^[24].
IV. His Defence against the false apostle and his calumniators in general, 2 Corinthians 10-12.
V. Miscellaneous matters, ^[25].
It may be remarked, once for all, that none of these or such artificial divisions are made by the apostle himself, no more than the divisions into chapters and verses. All these are the work of man, and certainly contribute nothing to a proper understanding of the epistle itself. The apostle appears to have sat down, and, under the influence of the Divine Spirit, he wrote on the different subjects treated of in the epistle just in the order that these things occurred to his mind, without intending particular heads, divisions or subdivisions. And, as he probably wrote the whole with very little intermission of time, his sense will be best apprehended by those who carefully read over the whole at one sitting.

Chapter 1

Introduction

St. Paul encourages them to trust in God in all adversities, from a consideration of the support which he had granted them already in times of afflictions; and expresses his strong confidence of their fidelity, ^[26]. Mentions the heavy tribulation which he had passed through in Asia; as also his deliverance, ^[27]. Shows in what the exultation of a genuine Christian consists, ^[28]. Appeals to their own knowledge of the truth of the things which he wrote to them, ^[29], ^[30]. Mentions his purpose of visiting them; and how sincere he was in forming it; and the reason why he did not come, as he had purposed, ^[31].

Verse 1

Paul, an apostle - Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. See on ^[32] (note).
In all Achaia - The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country.

Verse 2

Grace be to you and peace - See ^[33].

Verse 3

Blessed be God - Let God have universal and eternal praise:
1. Because he is the Father of our Lord Jesus Christ, who is the gift of his endless love to man, ^[34].
2. Because he is the Father of mercies, ὁ Πατηρ των οικτιρμων, the source whence all mercy flows, whether it respect the body or the soul, time or eternity; the source of tender mercy; for so the word implies. See on ^[35] (note). And,
3. Because he is the God of all comfort - the Fountain whence all consolation, happiness, and bliss flow to angels and to men.

Verse 4

Who comforteth us - Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation - never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties.
That we may be able to comfort them - Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister's trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See ^[36].

Verse 5

The sufferings of Christ - Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds.
Our consolation also aboundeth - We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds' weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.

Verse 6

And whether we be afflicted - See on ^[37] (note).
Which is effectual - There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer.
This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach.

Verse 7

And our hope of you is steadfast - We have no doubt of your continuing in the truth; because we see that you have such a full, experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice.

Verse 8

Our trouble which came to us in Asia - To what part of his history the apostle refers we know not: some think it is to the Jews lying in wait to kill him, ^[38]; others, to the insurrection raised against him by Demetrius and his fellow craftsmen, ^[39]; others, to his fighting with beasts at Ephesus, ^[40], which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle's history.
We were pressed out of measure, above strength - The original is exceedingly emphatic: καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν· we were weighed down beyond what is credible, even beyond what any natural strength could support. There is no part of St. Paul's history known to us which can justify these strong expressions, except his being stoned at Lystra; which if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, unless he mean Asia Minor, and his stoning at Lystra did most evidently destroy his life, so that his being raised was an effect of the miraculous power of God; he might be supposed to refer to this. See the notes on ^[41], etc. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this epistle; and with the outlines of which the Corinthians had been acquainted.

Verse 9

We had the sentence of death in ourselves - The tribulation was so violent and overwhelming, that he had no hope of escaping death.
That we should not trust in ourselves - The tribulation was of such a nature as to take away all expectation of help but from God alone.
But in God which raiseth the dead - This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact could the time and other circumstances serve.

Verse 10

Who delivered us from so great a death - For the circumstances were such that no human power could avail.
Will yet deliver us - Having had such a signal evidence of His interposition already, we will confide in him with an unshaken confidence that he will continue to support and deliver.

Verse 11

Ye also helping together by prayer - Even an apostle felt the prayers of the Church of God necessary for his comfort and support.
What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them!
The gift bestowed - by the means of many persons - The blessings communicated by means of their prayers.
Thanks may be given by many - When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy.
The gift, or χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.

Verse 12

For our rejoicing is this - Ἡ καυχησις. Our boasting, exultation, subject of glorying.
The testimony of our conscience - Μαρτυριον της συνειδησεως· That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, etc.
In simplicity - Ἁπλοτητι· from α, denoting unity or together, and πελω, to be; or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of ἁπλοτητι, many MSS. and versions have ἁγιοτητι, holiness.
In godly sincerity - Ειλικρινειᾳ Θεου· The sincerity of God: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, sincerity, and ειλικρινης, sincere, come from ειλη, the splendor, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.
Not with fleshly wisdom - The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honor in view.
But by the grace of God - Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.
We have had our conversation - Ανεστραφημεν· We have conducted ourselves. The word properly refers to the whole tenor of a man's life - all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb αναστρεφω is compounded of ανα, again, and στρεφω, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum, and conversiones caelestes, is by Cicero used for the course of the stars and heavenly bodies. - De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur. - CIC de Univers., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself."
In the world - Both among Jews and Gentiles have we always acted as seeing Him who is invisible.
More abundantly to you-ward - That is, We have given the fullest proof of this in our conduct towards you; You have witnessed the holy manner in which we have always acted; and God is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him.

Verse 13

Than what ye read - Viz. In the first epistle which he had sent them.
Or acknowledge - To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.

Verse 14

Have acknowledged us in part - Απο μερους may signify here not in part, but some of you; and it is evident, from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him, and receive and profit by his epistles and advice.
We are your rejoicing, etc. - You boast of us as the ministers of Christ through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the Church of God.

Verse 15

And in this confidence - Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you;
I was minded - I had purposed to come to you before, as he had intimated, ^[42]; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfill; and he gives the reason, ^[43].
A second benefit - He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of χαριν, grace or benefit, several MSS. read χαραν joy, pleasure; but the word grace or benefit, seems to express the apostle's meaning best.

Verse 16

To pass by you into Macedonia - He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the δι' ὑμων, by you, as implying that he would sail up the Aegean Sea, leaving Corinth to the west; though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably, and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed not to call at Corinth at that time, but to pass by it, as before stated.

Verse 17

Did I use lightness? - When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind?
That with me there should be yea, etc. - That I should act as carnal men, who change their purposes, and falsify their engagements, according as may seem best to their secular interest?

Verse 18

But as God is true - Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See ^[44].

Verse 19

For the Son of God, etc. - If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view?

Verse 20

For all the promises of God - Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfill those promises by us - by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfillment. God will not make use of trifling, worldly men, as the instruments by which he will fulfill his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us.
In him are yea, and in him amen - All the promises which God has made to mankind are yea - true in themselves, and amen - faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfillment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles.
From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him.

Verse 21

Now he which stablisheth us with you - It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.

Verse 22

Who hath also sealed us - Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry.
And given the earnest of the Spirit - Τον αρραβωνα του Πνευματος. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The αρῥαβων of the apostle is the same as the ערבן erabon of Moses, ^[45], ^[46], ^[47], which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in ^[48]; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, ^[49] (note), etc., and the notes there.

Verse 23

I call God for a record upon my soul - The apostle here resumes the subject which he left ^[50], and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed,
1. That St. Paul's doctrine had been opposed by some of Corinth, ^[51]. His apostleship questioned, ^[52], ^[53], and ^[54].
2. Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, ^[55]. His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, ^[56].
3. This being the state in which his reputation was then at Corinth, and he having promised to come to them, ^[57], he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

Verse 24

Not for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever!
British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it.
For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith.
The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See ^[58]; ^[59], and the note on ^[60] (note).
On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654.
A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind.
But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656.
It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

Chapter 2

Introduction

The apostle farther explains the reasons why he did not pay his intended visit to the Corinthians, ^[61]. And why he wrote to them in the manner he did, ^[62]. He exhorts them also to forgive the incestuous person, who had become a true penitent; and therefore he had forgiven him in the name of Christ, ^[63]. He mentions the disappointment he felt when he came to Troas in not meeting with Titus, from whom he expected to have heard an account of the state of the Corinthian Church, ^[64], ^[65]. Gives thanks to God for the great success he had in preaching the Gospel, so that the influence of the name of Christ was felt in every place, ^[66]. Shows that the Gospel is a savour of life to them that believe, and of death to them that believe not, ^[67], ^[68]. And that he and his brethren preached the pure, unadulterated doctrine of God among the people, ^[69].

Verse 1

But I determined this - The apostle continues to give farther reasons why he did not visit them at the proposed time. Because of the scandals that were among them he could not see them comfortably; and therefore he determined not to see them at all till he had reason to believe that those evils were put away.

Verse 2

For if I make you sorry - Should he have come and used his apostolical authority, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.

Verse 3

And I wrote this same unto you - This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. See ^[70].
My joy is the joy of you all - I know that ye wish my comfort as much as I wish yours.

Verse 4

For out of much affliction, etc. - It is very likely that the apostle's enemies had represented him as a harsh, austere, authoritative man; who was better pleased with inflicting wounds than in healing them. But he vindicates himself from this charge by solemnly asserting that this was the most painful part of his office; and that the writing of his first epistle to them cost him much affliction and anguish of heart, and many tears.

Verse 5

But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person.
Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, ^[71]; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part), it would be unreasonable that I should load you all, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.

Verse 6

Sufficient to such a man is this punishment - That is, the man has already suffered sufficiently. Here he gives a proof of his parental tenderness towards this great transgressor. He had been disowned by the Church; he had deeply repented; and now the apostle pleads for him.

Verse 7

Ye ought rather to forgive him - He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.

Verse 8

That ye would confirm your love toward him - You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, κυρωσαι, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.

Verse 9

For to this end also did I write - Εγραψα, I have written this also, the advices and commands which I now give you, that I might know whether ye be obedient in all things.

Verse 10

To whom ye forgive any thing - Here he farther shows them that his sole object in the punishment inflicted on the transgressor, was his amendment and therefore promises to ratify, in the name and authority of Christ, the free pardon which he exhorts them to dispense.
In the person of Christ - As I believe Christ acts towards his penitent soul, so do I. Christ forgives his sin, and takes him to his favor; let us forgive him his offense against the Church, and restore him to its communion.

Verse 11

Lest Satan should get an advantage - If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.

Verse 12

When I came to Troas - After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;

Verse 13

I had no rest in my spirit - I was so concerned for you, through the love I bear you, that I was greatly distressed because I did not find Titus returned to give me an account of your state.
But taking my leave of them - I went thence into Macedonia, expecting to find him there; and thither he did come; and gave me a joyous account of your state. See ^[72], ^[73].

Verse 14

Now, thanks be unto God - His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory.
A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city.
This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honors a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, etc. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, etc. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe!
The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain.
During this time all the temples were opened, and every altar smoked with offerings and incense.
The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighboring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.

Verse 15

For we are unto God a sweet savor of Christ - The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God - we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.

Verse 16

To the one we are the savour of death unto death - There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: "As the bee brings home honey to its owner, but stings others; so it is with the words of the law;" סם חיים לישראל sam chaiyim leyisrael, "They are a savour of lives to the Israelites:" וסם המות לאומות העולם vesam hammaveth leomoth haolam, "And a savour of death to the people of this world." The learned reader may see much more to this effect in Schoettgen. The apostle's meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface.
That the saved, σωζομενοι, and they that perish, απολλυμενοι, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the Book of God, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles.
Such sentiments may become Jews but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavoring to prove that he has excluded the major part even of their own world - the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God.
Who is sufficient for these things? - Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle's meaning is evident from the following verse.

Verse 17

For we are not as many, which corrupt the word of God - God has made Us sufficient for these things by giving us his own pure doctrine, the ministry of reconciliation, which we conscientiously preserve and preach; and we act, not like many among you, who, having received that doctrine, corrupt it; mingling with it their own inventions, and explaining away its force and influence, so as to accommodate it to men of carnal minds.
The word καπηλευοντες, from καπηλος, a tavernkeeper, signifies acting like an unprincipled vintner; for this class of men have ever been notorious for adulterating their wines, mixing them with liquors of no worth, that thereby they might increase their quantity; and thus the mixture was sold for the same price as the pure wine. ^[74], Thy wine is mixed with water, the Septuagint thus translate: οἱ καπηλοι σου μισγουσι τον οινον ὑδατι· "Thy vintners mix thy wine with water;" that is, thy false prophets and corrupt priests adulterate the word of God, and render it of none effect, by their explanations and traditions.
The word has been used, both among the Greeks and Latins, to signify a prostitution of what was right and just, for the sake of gain. So Herodian, lib. vi. cap. 11; Ειρηνην χρυσιου καπηλευοντες, "Making peace for money." So cauponari bellum is, "To make war for money." In short, the word is used to signify any artifice employed to get gain by making a thing look more or better than it is; or mingling that which is excellent with what is not so to promote the gain of the adulterater.
It is used by Aristophanes, Plut. Act. iv., scene 5, ver. 1064, to express an old woman who was patched and painted to hide her deformity. Ου δητ', επει μεν νυν καπηλικως εχει· Ει δ' εκπλυνειται τουτο το ψιμυθιον, Οψει καταδηλα του προσωπου γε τα ῥακη.
Not at all; the old woman is painted:
If the paint were washed off, then you
Would plainly see her wrinkled face.
Where see the note of the Scholiast, who observes that the term is applied to those who deal in clothes, patching, mending, etc., as well as to those who mix bad wine with good. Καπηλικως εχει· Πανουργικως· επει οἱ καπηλοι χριειν και αναποιειν τα ἱματια ειωθασι, και τον οινον δε νωθυλευουσι, συμμιγνυντες αυτῳ σαπρον. Vid. Kusteri Aristoph., page 45.
But as of sincerity - Εξ ειλικρινειας. See the note on ^[75]. We receive the doctrine pure from God; we keep it pure, and deliver it in its purity to mankind. For we speak in Christ - in the things of his Gospel, as being in the sight of God - our whole souls and all their motives being known to him. As the unprincipled vintner knows that he adulterates the wine, his conscience testifying this; so we know that we deliver the sincere truth of God, our conscience witnessing that we deliver it to you, as we receive it, by the inspiration of the Spirit of truth.
1. That St. Paul was a man of a very tender and loving spirit is evident from all his epistles; but especially from this, and particularly from the chapter before us. It was not an easy thing with him to give a reproof; and nothing but a sense of his duty to God and his Church could have led him to use his apostolical power, to inflict spiritual punishment on transgressors. He felt like a loving and tender father, who, being obliged to correct his froward and disobedient child, feels in his own heart the pain of a hundred blows for that occasioned by one laid on the body of his son. There are some ministers who think nothing of cutting off members from the Church of Christ; they seem to do it, if not cheerfully, yet with indifference and unconcern! How can this be? Nothing but absolute duty to God should induce any man to separate any person from the visible Church; and then it must be on the conviction that the case is totally hopeless. And who, even in those circumstances, that knows the worth of a soul, can do it without torture of heart?
2. We must not only love the doctrines, but also the morality of the Gospel. He who loves this will not corrupt it; but, as Quesnel says truly, in order to love the truth a man must practice it; as in order to practice it he must love it. That a minister, says he, may preach the word of God in such a manner as is worthy of him, he must, with St. Paul, be always mindful of these three things:
1. That he be sent by God, and that he speak directly from him, and as his ambassador.
2. That he speak as in his presence, and under his immediate inspection.
3. That he consider himself as being in the place of Christ, and endeavor to minister to the souls of men, as he has reason to believe Christ would do, were he in the place; and as he knows Christ did, when he sojourned among men.
The minister of the Gospel is Christ's ambassador; and he prays men in Christ's stead to be reconciled to God. See ^[76]. The people should consider the nature of this embassage, and receive it as coming immediately from God, that it may accomplish the end for which he has sent it.

Chapter 3

Introduction

The apostle shows, in opposition to his detractors, that the faith and salvation of the Corinthians were sufficient testimony of his Divine mission; that he needed no letters of recommendation, the Christian converts at Corinth being a manifest proof that he was an apostle of Christ, ^[77]. He extols the Christian ministry, as being infinitely more excellent than that of Moses, ^[78]. Compares the different modes of announcing the truth under the law and under the Gospel: in the former it was obscurely delivered; and the veil of darkness, typified by the veil which Moses wore, is still on the hearts of the Jews; but when they turn to Christ this veil shall be taken away, ^[79]. On the contrary, the Gospel dispensation is spiritual; leads to the nearest views of heavenly things; and those who receive it are changed into the glorious likeness of God by the agency of his Spirit, ^[80], ^[81].

Verse 1

Do we begin again to commend ourselves - By speaking thus of our sincerity, Divine mission, etc., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means.
Or need we - epistles of commendation - Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in every place; and your conversion is such an evident seal to our ministry as leaves no doubt that God is with us.
Letters of commendation - Were frequent in the primitive Church; and were also in use in the apostolic Church, as we learn from this place. But these were, in all probability, not used by the apostles; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when apostles came, they brought their own testimonials, the miraculous gifts of the Holy Spirit.

Verse 2

Ye are our epistle - I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; ye are written in my heart - I have the most affectionate remembrance of you.
Known and read of all men - For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel.

Verse 3

Manifestly declared to be the epistle of Christ - Ye are in our hearts, and Christ has written you there; but yourselves are the epistle of Christ; the change produced in your hearts and lives, and the salvation which you have received, are as truly the work of Christ as a letter dictated and written by a man in his work.
Ministered by us - Ye are the writing, but Christ used me as the pen; Christ dictated, and I wrote; and the Divine characters are not made with ink, but by the Spirit of the living God; for the gifts and graces that constitute the mind that was in Christ are produced in you by the Holy Ghost.
Not in tables of stone - Where men engrave contracts, or record events; but in fleshly tables of the heart - the work of salvation taking place in all your affections, appetites, and desires; working that change within that is so signally manifested without. See the parts of this figurative speech:
1. Jesus Christ dictates.
2. The apostle writes.
3. The hearts of the Corinthians are the substance on which the writing is made. And,
4. The Holy Spirit produces that influence by which the traces are made, and the mark becomes evident.
Here is not only an allusion to making inscriptions on stones, where one dictates the matter, and another cuts the letters; (and probably there were certain cases where some colouring matter was used to make the inscription the more legible; and when the stone was engraved, it was set up in some public place, as monuments, inscriptions, and contracts were, that they might be seen, known, and read of all men); but the apostle may here refer to the ten commandments, written by the finger of God upon two tables of stone; which writing was an evidence of the Divine mission of Moses, as the conversion of the Corinthians was an evidence of the mission of St. Paul. But it may be as well to take the words in a general sense, as the expression is not unfrequent either in the Old Testament, or in the rabbinical writers. See Schoettgen.

Verse 4

Such trust have we - We have the fullest conviction that God has thus accredited our ministry; and that ye are thus converted unto him, and are monuments of his mercy, and proofs of the truth of our ministry.

Verse 5

Not that we are sufficient of ourselves - We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only instruments in the hand of God. Nor was it possible for us apostles to think, to invent, such a scheme of salvation as is the Gospel; and if we even had been equal to the invention, how could we have fulfilled such promises as this scheme of salvation abounds with? God alone could fulfill these promises, and he fulfils only those which he makes himself. All these promises have been amen-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God's workmanship and it is only by God's sufficiency that we have been able to do any thing. This I believe to be the apostle's meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words λογισασθαι τι, which we translate to think any thing, signify, properly, to find any thing out by reasoning; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a general truth; we can neither think, act, nor be, without God. From him we have received all our powers, whether of body or of mind, and without him we can do nothing. But we may abuse both our power of thinking and acting; for the power to think, and the power to act, are widely different from the act of thinking, and the act of doing. God gives us the power or capacity to think and act, but he neither thinks nor acts for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on this ground that we are accountable for our thoughts, words, and deeds.

Verse 6

Who hath made us able ministers - This is a more formal answer to the question, Who is sufficient for these things? προς ταυτα τις ἱκανος; ^[82]. God, says the apostle, has made us able ministers; ἱκανωσεν ἡμας διακονους, he has made us sufficient for these things; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words καινη διαθηκη, new covenant, see the Preface to the gospel of St. Matthew.
Not of the letter, but of the Spirit - The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the Old Testament that kills, and the New that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavor to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life.
Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the Letter, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord's Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, etc., to the city, temple, villages, seacoast, mountains, etc., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the Spirit, viz. receive my doctrine, believe my sayings, look by faith for the fulfillment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life.

Verse 7

The ministration of death - Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, etc.; and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement.
Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious - was full of splendor; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away - to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and ^[83] (note), etc., where this subject is treated in all its details.

Verse 8

The ministration of the Spirit - The Gospel dispensation, which gives the true spiritual sense of the law.
Be rather glorious? - Forasmuch as the thing signified is of infinitely more consequence than that by which it is signified. The Thing bread will preserve a man alive; the Word bread can give life to nothing.

Verse 9

The ministration of condemnation - The law, which ascertained sin, and condemned it to just punishment.
The ministration of righteousness - The Gospel, the grand business of which was to proclaim the doctrine δικαιοσυνης, of justification; and to show how God could be just and yet the justifier of him who believeth in Jesus.
Exceed in glory - For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonor to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an equal abhorrence of sin, finds out a method to forgive it; to take away its guilt from the conscience, and remove all its infection from the soul. That this could be done the law pointed out by its blood of bulls and of goats: but every considerate mind must see that it was impossible for these to take away sin; it is the Gospel that does what the law signified; and forasmuch as the performance of a promise is greater than the promise itself, and the substance of a man is greater than the shadow projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows.

Verse 10

For even that which was made glorious - The law, which was exhibited for a time in great glory and splendor, partly when it was given, and partly by the splendor of God in the tabernacle and first temple; but all this ceased and was done away; was intended to give place to the Gospel; and has actually given place to that system; so that now, in no part of the world is that law performed, even by the people who are attached to it and reject the Gospel.
The glory that excelleth - The Gospel dispensation, giving supereminent displays of the justice, holiness, goodness, mercy, and majesty of God.

Verse 11

For if that which is done away, etc. - Here is another striking difference between the law and the Gospel. The former is termed το καταργουμενον, that which is counterworked and abolished; the latter το μενον, that which continues, which is not for a particular time, place, and people, as the law was; but for All times, all places, and all people. As a great, universal, and permanent Good vastly excels a good that is small, partial, and transitory; so does the Gospel dispensation, that of the law.

Verse 12

Seeing - we have such hope - Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfillment of so many promises has already done, that God will still continue to work for us and by us;
We use great plainness of speech - Πολλῃ παρῥησιᾳ χρωμεθα· We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand.

Verse 13

And not as Moses - The splendor of Moses' countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did typically, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not steadfastly look - could not then have the full view or discernment of that in which the Mosaic dispensation should issue and terminate.

Verse 14

But their minds were blinded - By resting in the letter, shutting their eyes against the light that was granted to them, they contracted a hardness or stupidity of heart. And the veil that was on the face of Moses, which prevented the glory of his face from shining out, may be considered as emblematical of the veil of darkness and ignorance that is on their hearts, and which hinders the glory of the Gospel from shining in.
Until this day remaineth the same veil - They are still ignorant of the spiritual meaning and intention of their own law, called here παλαια διαθηκη, the old covenant. See the word explained in the preface to St. Matthew.
In the reading of the Old Testament - Here is an evident allusion to the conduct of the Jews in their synagogues: when they read the law they cover their whole head with a veil, which they term the טלית tallith, veil, from טלל talal, to cover; and this voluntary usage of theirs, the apostle tells us, is an emblem of the darkness of their hearts while they are employed even in sacred duties.
Which veil is done away in Christ - It is only by acknowledging Christ that the darkness is removed, and the end and spiritual meaning of the law discerned.

Verse 16

When it shall turn to the Lord - When the Israelitish nation shall turn to the Lord Jesus, the veil shall be taken away; the true light shall shine; and they shall see all things clearly.
There is an evident allusion here to the case of Moses, mentioned ^[84]. When he came from the Lord, and spoke to the Israelites, he put the veil over his face; but when he returned to speak with the Lord, then he took off the veil. So, when the Israelitish nation shall return to speak with and pray to the Lord Jesus, the veil of darkness and ignorance shall be taken away from their hearts; but never before that time. The words seem to imply:
1. That there will be a conversion of the Jews to Christianity; and,
2. That this conversion will be en masse; that a time will come when the whole nation of the Jews, in every place, shall turn to Christ; and then the Gentiles and Jews make one fold, under one Shepherd and Bishop of all souls.

Verse 17

Now the Lord is that Spirit - In ^[85], ^[86], the word το πνευμα, spirit, evidently signifies the Gospel; so called because it points out the spiritual nature and meaning of the law; because it produces spiritual effects; and because it is especially the dispensation of the Spirit of God. Here Jesus Christ is represented as that Spirit, because he is the end of the law for justification to every one that believes; and because the residue of the Spirit is with him, and he is the dispenser of all its gifts, graces, and influences.
And where the Spirit of the Lord is - Wherever this Gospel is received, there the Spirit of the Lord is given; and wherever that Spirit lives and works, there is liberty, not only from Jewish bondage, but from the slavery of sin - from its power, its guilt, and its pollution. See ^[87] (note), and the notes there.

Verse 18

But we all, with open face - The Jews were not able to look on the face of Moses, the mediator of the old covenant, and therefore he was obliged to veil it; but all we Christians, with face uncovered, behold, as clearly as we can see our own natural face in a mirror, the glorious promises and privileges of the Gospel of Christ; and while we contemplate, we anticipate them by desire and hope, and apprehend them by faith, and are changed from the glory there represented to the enjoyment of the thing which is represented, even the glorious image - righteousness and true holiness - of the God of glory.
As by the Spirit of the Lord - By the energy of that Spirit of Christ which gives life and being to all the promises of the Gospel; and thus we are made partakers of the Divine nature and escape all the corruptions that are in the world. This appears to me to be the general sense of this verse: its peculiar terms may be more particularly explained.
The word κατοπτριζομενοι, catoptrizomenoi, acting on the doctrine of catoptries, which we translate beholding in a glass, comes from κατα, against, and οπτομαι, I look; and properly conveys the sense of looking into a mirror, or discerning by reflected light. Now as mirrors, among the Jews, Greeks, and Romans, were made of highly polished metal, (see the note on ^[88]), it would often happen, especially in strong light, that the face would be greatly illuminated by this strongly reflected light; and to this circumstance the apostle seems here to allude. So, by earnestly contemplating the Gospel of Jesus, and believing on him who is its Author, the soul becomes illuminated with his Divine splendor, for this sacred mirror reflects back on the believing soul the image of Him whose perfections it exhibits; and thus we see the glorious form after which our minds are to be fashioned; and by believing and receiving the influence of his Spirit, μεταμορφουμεθα, our form is changed, την αυτην εικονα, into the same image, which we behold there; and this is the image of God, lost by our fall, and now recovered and restored by Jesus Christ: for the shining of the face of God upon us, i.e. approbation, through Christ, is the cause of our transformation into the Divine image.
Dr. Whitby, in his notes on this chapters produces six instances in which the apostle shows the Gospel to be superior to the law; I shall transcribe them without farther illustration: -
1. The glory appearing on mount Sinai made the people afraid of death, saying: Let not God speak to us any more, lest we die; ^[89]; ^[90]; and thus they received the spirit of bondage to fear, ^[91]. Whilst we have given to us the spirit of power, and love, and of a sound mind, ^[92]; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, ^[93].
2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews only the letter that killeth; the apostles gave the Gospel, which is accompanied with the spirit that gives life.
3. The glory which Moses received at the giving of the law did more and more diminish, because his law was to vanish away; but the glory which is received from Christ is an increasing glory; the doctrine and the Divine influence remaining for ever.
4. The law was veiled under types and shadows; but the Gospel has scarcely any ceremonies; baptism and the Lord's Supper being all that can be properly called such: and Believe, Love, Obey, the great precepts of the Gospel, are delivered with the utmost perspicuity. And indeed the whole doctrine of Christ crucified is made as plain as human language can make it.
5. The Jews only saw the shining of the face of Moses through a veil; but we behold the glory of the Gospel of Christ, in the person of Christ our Lawgiver, with open face.
6. They saw it through a veil, which prevented the reflection or shining of it upon them; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror which reflects the image upon Christian believers, so that they are transformed into the same image, deriving the glorious gifts and graces of the Spirit, with the Gospel, from Christ the Lord and Distributor of them, ^[94]; and so, the glory which he had from the Father he has given to his genuine followers, ^[95]. It is, therefore, rather with true Christians as it was with Moses himself, concerning whom God speaks thus: With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord (την δοξαν Κυριου, the glory of the Lord) shall he behold; ^[96]. For as he saw the glory of God apparently, so we with open face behold the glory of the Lord: as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was δεδοξασμενη, made glorious; so we, beholding the glory of the Lord in the face of Jesus Christ, ^[97], are changed into the same glory.
Thus we find that in every thing the Gospel has a decided superiority over the law and its institutions.

Chapter 4

Introduction

St. Paul shows the integrity with which he had preached the Gospel of Christ, ^[98], ^[99]. And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, ^[100], ^[101]. How he preached, and how he was qualified for the work, ^[102]. The troubles and difficulties he met with in his labors, and the hope and consolations by which he was supported, ^[103]. And the prospect he had of eternal blessedness, ^[104].

Verse 1

Seeing we have this ministry - The Gospel, of which he gave that noble account which we read in the preceding chapter.
We faint not - We meet with many tribulations, but are supported in and through all by the grace of the Gospel. Instead of ουκ εκκακουμεν, we faint not, ουκ εγκακουμεν, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading the whole verse may be read thus: Wherefore, as we have obtained mercy, or been graciously intrusted, ηλεηθημην, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty, etc.

Verse 2

But have renounced - Απειπαμεθα· We have disclaimed the hidden things of dishonesty; τα κρυπτα της αισχυνης, the hidden things of shame; those things which wicked men do; and which they are ashamed to have known, and ashamed to own. Dr. Whitby thinks that the apostle refers to carnal abominations, of which the Jews and their rabbins were notoriously guilty. And it does appear from the first epistle that there were persons in Corinth who taught that fornication was no sin; and it appears also that several had taken the part of the incestuous person.
Not walking in craftiness - Πανουργιᾳ· In subtlety and clever cunning, as the false teachers did, who were accomplished fellows, and capable of any thing. The word is compounded of παν, all, and εργον, work.
Nor handling the word of God deceitfully - Not using the doctrines of the Gospel to serve any secular or carnal purpose; not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular, affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind, relaxation; and worldly and carnal pleasures, innocent amusements, etc. In a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc.
But by manifestation of the truth - An open, explicit acknowledgment of what we know to be the truth - what we are assured is the Gospel of Jesus; concealing nothing; blunting the edge of no truth; explaining spiritual things, not in the words of man's wisdom, but in those taught by the Spirit of God.
Commending ourselves to every man's conscience - Speaking so that every man's conscience shall bear its testimony that we proclaim the truth of God. This is one characteristic of Divine truth: even every man's conscience will acknowledge it, though it speak decidedly against his own practices.
In the sight of God - Whose eye is ever on the heart and conscience of man, and who always bears testimony to his own word.

Verse 3

But if our Gospel be hid - Κεκαλυμμενον· Veiled; he refers to the subject that he had treated so particularly in the conclusion of the preceding chapter. If there be a veil on the Gospel, it is only to the wilfully blind; and if any man's heart be veiled that hears this Gospel, it is a proof that he is among the lost, απολλυμενοι, those who are fully under the power of sin; who have given up themselves to work wickedness; persons who are mere heathens, or live like such, and yet such as Jesus Christ came to seek and save; for the word does not necessarily imply those that will perish eternally, but is a common epithet to point out a man without the Gospel and without God in the world. Christ commands his disciples in preaching the Gospel to go to προβατα τα απολωλοτα, the Lost sheep of the house of Israel; ^[105]; for himself says, ^[106], and ^[107] : The Son of man is come ζητησαι και σωσαι το απολωλος, to seek and to Save that which is Lost. And such persons he represents under the parable of the lost sheep; for to find το απολωλος, that which is Lost, the good shepherd leaves the ninety-and-nine in the wilderness, and goes in search of it; ^[108]; ^[109]. The word more properly signifies, in all those connections, and in the parallel passages, not those who Are Lost, but those who are perishing; and will perish, if not sought and saved.

Verse 4

In whom the god of this world, etc. - We see here that those whose minds are blinded, are they who believe not; and because they believe not, their minds continue in darkness, and are proper subjects for Satan to work on; and he deepens the darkness, and increases the hardness. But who is meant by the god of this world? It is generally answered, the same who is called the prince of this world, ^[110]. But the question recurs, who is the prince of this world? and the answer to both is, Satan. The reader will do well to consult the notes on ^[111], and the concluding observations on ^[112]. I must own I feel considerable reluctance to assign the epithet ὁ Θεος, The God, to Satan; and were there not a rooted prejudice in favor of the common opinion, the contrary might be well vindicated, viz. that by the God of this world the supreme Being is meant, who in his judgment gave over the minds of the unbelieving Jews to spiritual darkness, so that destruction came upon them to the uttermost. Satan, it is true, has said that the kingdoms of the world and their glory are his, and that he gives them to whomsoever he will; ^[113], ^[114]. But has God ever said so? and are we to take this assertion of the boasting devil and father of lies for truth? Certainly not. We are not willing to attribute the blinding of men's minds to God, because we sometimes forget that he is the God of justice, and may in judgment remove mercies from those that abuse them; but this is repeatedly attributed to him in the Bible, and the expression before us is quite a parallel to the following, ^[115] : Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People Fat, and Make their Ears Heavy, and Shut their Eyes; Lest they see with their eyes, and hear with their ears, and understand with their heart, etc. And see the parallel places, ^[116], ^[117]; ^[118]; ^[119]; and particularly ^[120] : God Hath Given Them the Spirit of Slumber, Eyes that they Should not See, and Ears that they Should not Hear; let their Eyes be Darkened, etc. Now all this is spoken of the same people, in the same circumstances of wilful rebellion and obstinate unbelief; and the great God of heaven and earth is he who judicially blinds their eyes; makes their hearts fat, i.e. stupid; gives them the spirit of slumber: and bows down their back, etc. On these very grounds it is exceedingly likely that the apostle means the true God by the words the god of this world.
And as to the expression this world, αιωνος τουτου, we are not to imagine that it necessarily means wicked men, or a wicked age; for it is frequently used to express the whole mundane system, and all that is called time: Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither εν τουτῳ τῳ αιωνι, in This World, nor in the world to come; ^[121]. In ^[122], the children, υἱοι του αιωνος τουτου, of This World, mean simply mankind at large in their state of probation in this lower world, in opposition to their state in the world to come. The same meaning the word has in several other places, to which l need not refer; it simply implying the present state of things, governed by the Divine providence, in contradistinction from the eternal state: and it is very remarkable that, in ^[123], God himself is called Βασιλευς των αιωνων, the King of the World; what we call King eternal; but here it evidently means him who governs both worlds, and rules in time and eternity. This character among the Asiatics is considered essential to God; and therefore in the very first surat of the Koran he is called Rubbi Alalameen, "the Lord of both worlds," an expression perfectly similar to that above. But it is needless to multiply examples; they exist in abundance. Some, and particularly the ancient fathers, have connected του αιωνος τουτου with των απιστων, and have read the verse: But God hath blinded the minds of the unbelievers of this world, etc. Irenaeus, Tertullian, Chrysostom, Theodoret, Photius, Theophylact, and Augustine, all plead for the above meaning; and St. Augustine says that it was the opinion of almost all the ancients.
Lest the light of the glorious Gospel - They have resisted the grace which God gave them, and have refused to yield to the evidences which amply prove the Messiahship of Jesus; and therefore their eyes were judicially darkened, as it is said in the prophet: He hath closed their eyes, and hath given them the spirit of slumber. That is, they have shut their eyes against the light, and their blindness and stupor are the consequence.
By glorious Gospel we are to understand the luminous Gospel; that which comes with so much light and evidence to every candid mind.
Who is the image of God - Christ is called, ^[124], the brightness of God's glory, and the express image of his person. See the note at ^[125].

Verse 5

For we preach not ourselves - We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish our own authority, nor to procure our own emolument.
But Christ Jesus the Lord - We proclaim the author of this glorious Gospel as Christ, ὁ Χριστος, the same as המשיח hammashiach, the Messiah, the Anointed One; him of whom the prophets wrote; and who is the expectation, as he is the glory, of Israel, We proclaim him as Jesus יהושע Yehoshua, the Savior and Deliverer, who saves men from their sins. See ^[126]. And we proclaim Jesus of Nazareth to be the long-expected Messiah; and that there will be none other. And farther we proclaim this Jesus the Messiah to be the Lord, ὁ Κυριος, the great Ruler who has all power in heaven and earth; who made and governs the world; and who can save to the uttermost all that come to God through him. Such was the Redeemer preached by St. Paul.
And ourselves your servants - Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular welfare. And we do this for Christ's sake; for although we by our labor show ourselves to be your servants, yea, your slaves, δουλους, yet it is a voluntary service; and we are neither employed by you nor receive our wages from you. We belong to Jesus; and are your servants on his account, and by his order.

Verse 6

For God, who commanded the light to shine out of darkness - The apostle refers here to ^[127]. For when God created the heavens and the earth Darkness was on the face of the deep; and God said, Let There Be Light; and there was light. Thus he caused the light to shine out of darkness.
Hath shined in our hearts - He has given our hearts the glorious light of the Gospel, as he has given the world the glorious light of the sun. As sure, therefore, as God is the author of the light and the creator of the universe, so sure is he the author of the Gospel; it is no human invention; and is as far beyond the power of man's wisdom and might, as the creation of the world is beyond all created power, energy, and skill.
The light of the knowledge - To give us that light, that we might enlighten others; this appears to me to be the design of the apostle's προς φωτισμον της γνωσεως της δοξης του Θεου, or, as Dr. Whitby paraphrases it, to give us, and enable us to give to others, the light of the knowledge of God through Christ.
In the face of Jesus Christ - It is in and through Jesus that we can receive the Divine light, and it is in and by him that we can be made partakers of the Divine glory. The light mercy, holiness, and glory of God, are reflected upon and communicated to us through Jesus the Christ; and it is εν προσωπῳ, in the appearance and person of Jesus Christ that these blessings are communicated to us.

Verse 7

But we have this treasure in earthen vessels - The original, οστρακινοις σκευεσιν, signifies, more literally, vessels made of shells, which are very brittle; and as the shell is the outward part of a fish, it is very fit, as Dr. Hammond observes, to resemble our bodies in which our souls dwell. The Platonists make two bodies of a man: the one they call οξημα ψυχης, the chariot of the soul; the other, that which we see and touch; and this they call οστρακινον which is the same to us as the shell is to the fish. The word οστρακον not only signifies a shell, or vessel made of shell, but also πηλος ωπτημενος, an earthen vessel which has been burnt in the kiln, and earthen vessels or pottery in general; the difference between σκευη οστρακινα, earthen ware, and σκευη κεραμεως, the potter's vessel, is this: the latter implies the vessel as it comes out of the hands of the potter Before it is burnt; and the other is the vessel After it has passed through the kiln. St. Chrysostom, speaking of this difference, observes that the vessels once baked in the kiln, if broken, are incapable of being restored, δια την εκ τουπυρος εγγινομενην αυτοις ἁπαξ αντιτυπιαν, because of the hardness once gotten by fire; whereas the others are of clay unbaken, if they be spoiled ῥᾳδιωϚπρος το δευτερον επανελθῃ σχημα, they may easily, by the skill of the potter, be restored to some second form. See Hammond. This comports excellently with the idea of St. Paul: our bodies are in a recoverable form: they are very frail, and easily marred; but by the skill of the workman they may be easily built up anew, and made like unto his glorious body. The light and salvation of God in the soul of man is a heavenly treasure in a very mean casket.
The rabbins have a mode of speech very similar to this. "The daughter of the emperor thus addressed Rabbi Joshua, the son of Chananiah: O! how great is thy skill in the law, and yet how deformed thou art! what a great deal of wisdom is laid up in a sordid vessel! The rabbi answered, Tell me, I pray thee, of what are those vessels in which you keep your wines? She answered, They are earthen vessels. He replied, How is it, seeing ye are rich, that ye do not lay up your wine in silver vessels, for the common people lay up their wine in earthen vessels? She returned to her father, and persuaded him to have all the wine put into silver vessels; but the wine turned acid; and when the emperor heard it he inquired of his daughter who it was that had given her that advice? She told him that it was Rabbi Joshua. The rabbi told the whole story to the emperor, and added this sentence: The wisdom and study of the law cannot dwell in a comely man. Caesar objected, and said, There are comely persons who have made great progress in the study of the law. The rabbi answered, Had they not been so comely they would have made greater progress; for a man who is comely has not an humble mind, and therefore he soon forgets the whole law." See Schoettgen. There is a great deal of good sense in this allegory; and the most superficial reader may find it out.
That the excellency of the power may be of God; and not of us - God keeps us continually dependent upon himself; we have nothing but what we have received, and we receive every necessary supply just when it is necessary; and have nothing at our own command. The good therefore that is done is so evidently from the power of God, that none can pretend to share the glory with him.

Verse 8

We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several allusions to those public games which were celebrated every fifth year at the Isthmus of Corinth; and those games have been in that place particularly described. In this and the three following verses the apostle makes allusion to the contests at those games; and the terms which he employs in these verses cannot be understood but in reference to those agonistical exercises to which he alludes. Dr. Hammond has explained the whole on this ground; and I shall here borrow his help. There are four pairs of expressions taken from the customs of the agones.
1. Troubled on every side, yet not distressed.
2. Perplexed, but not in despair.
3. Persecuted, but not forsaken. Cast down, but not destroyed.
Three of these pairs belong to the customs of wrestling; the fourth, to that of running in the race.
Troubled on every side, etc. - Εν παντι θλιβομενοι. The word θλιβεσθαι, belongs clearly to παλη wrestling. So says Aristotle, Rhet. lib. i. cap. 5, (and the Scholiast on that place), ὁ γαρ δυναμενος - θλιβειν και κατεχειν, παλαιστικος· "He that can gripe his adversary, and take him up, is a good wrestler;" there being two dexterities in that exercise:
1. to gripe, and
2. to throw down, which Hesychius calls ωθειν and κρατειν; the first of these is here mentioned, and expressed by θλιβεσθαι, to be pressed down; to which is here opposed, as in a higher degree, στενοχωρεισθαι, to be brought to distress, as when one cannot get out of his antagonist's hands, nor make any resistance against him. So in Isaiah: στενοχωρουμενοι ου δυναμεθα μαχεσθαι, we are brought to such extremities that we can fight no longer.
Perplexed, but not in despair - Απορουμενοι, αλλ' ουκ εξαπορουμενοι. The word απορεισθαι, to be in perplexity, is fit for the wrestler, who being puzzled by his antagonist's skill knows not what to do: so in Hesychius, απορουντες, αμηχανουντες, they that are not able to do or attempt any thing, yet are not εξαπορουμενοι, they miscarry not finally, ορθοι ἱσταμενοι, stand after all upright; ουκ απογινωσκοντες και ἡττωμενοι, despair not, nor are they overcome, but find a happy issue out of all, being at last conquerors.

Verse 9

Persecuted, but not forsaken - Διωκομενοι, αλλ' ουκ εγκαταλειπομενοι. The διωκομενοι, pursued, is peculiar to the δρομος, or race, when one being foremost others pursue, and get up close after him, endeavoring to outstrip him, but cannot succeed: this is the meaning of ουκ εγκαταλειπομενοι, not outstripped, or outgone, as the word implies. So in Plutarch: τους απολειφθεντας ου στεφανουσι, they do not crown them that are distanced or left behind. So says the apostle, ^[128] : All run, but only One receiveth the Prize.
Cast down, but not destroyed - Καταβαλλομενοι αλλ' ουκ απολλυμενοι. This also belongs to wrestlers, where he that throws the other first is conqueror. And so Hesychius: καταβαλει, νικησει, ῥιψει, to cast down is to overcome, to throw. And then, the being not destroyed signifies that, although they were thrown down-cast into troubles and difficulties, yet they rose again, and surmounted them all.

Verse 10

Always bearing about in the body, etc. - Being every moment in danger of losing our lives in the cause of truth, as Jesus Christ was. We, in a word, bear his cross, and are ready to offer up our lives for him. There is probably an allusion here to the marks, wounds, and bruises which the contenders in those games got, and continued to carry throughout life.
That the life also of Jesus might be made manifest - That in our preservation, the success of our ministry, and the miracles we work, we might be able to give the fullest demonstration that Jesus is risen again from the dead; and that we are strengthened by him to do all these mighty works.

Verse 11

For we which live - And yet, although we are preserved alive, we are in such continual dangers that we carry our life in our hands, and are constantly in the spirit of sacrifice. But the life - the preserving power, of Christ is manifest in our continual support.

Verse 12

Death worketh in us, etc. - We apostles are in continual danger, and live a dying life; while you who have received this Gospel from us are in no danger.

Verse 13

We having the same spirit of faith - As David had when he wrote ^[129] : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God's promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.

Verse 14

Knowing that he which raised up the Lord, etc. - And though we shall at last seal this truth with our blood, we fear not, being persuaded that as the body of Christ was raised from the dead by the power of the Father, so shall our bodies be raised, and that we shall have an eternal life with him in glory.

Verse 15

For all things are for your sakes - We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith.
That the abundant grace - Ἡ χαρις πλεονασασα· The abounding benefit - the copious outpouring of the gifts and graces of the Holy Spirit, by which you have been favored and enriched, may, through the thanksgiving of many, redound to the glory of God: i.e. that the gratitude of the multitudes which have been converted may keep pace with the blessings which they have received, and περισσευσῃ, abound, as these blessings have abounded.

Verse 16

For which cause we faint not - Ουκ εκκα κουμεν. See on ^[130] (note). Here we have the same various reading; εγκακουμεν, we do no wickedness; and it is supported by BDEFG, and some others: but it is remarkable that Mr. Wakefield follows the common reading here, though the various-reading is at least as well supported in this verse as in verse first. The common reading, faint not, appears to agree best with the apostle's meaning.
But though our outward man - That is, our body - that part of us that can be seen, heard, and felt, perish - be slowly consumed by continual trials and afflictions, and be martyred at last;
Yet the inward man - Our soul - that which cannot be felt or seen by others, is renewed - is revived, and receives a daily increase of light and life from God, so that we grow more holy, more happy, and more meet for glory every day.
It was an opinion among the Jews that even spirits stood in need of continual renovation. They say that "God renews the angels daily, by putting them into the fiery river from which they proceeded, and then gives them the same name they had before." And they add, that in like manner he renews the hearts of the Israelites every year, when they turn to him by repentance. It is a good antidote against the fear of death to find, as the body grows old and decays, the soul grows young and is invigorated. By the outward man and the inward man St. Paul shows that he was no materialist: he believed that we have both a body and a soul; and so far was he from supposing that when the body dies the whole man is decomposed, and continues so to the resurrection, that he asserts that the decays of the one lead to the invigorating of the other; and that the very decomposition of the body itself leaves the soul in the state of renewed youth. The vile doctrine of materialism is not apostolic.

Verse 17

For our light affliction, etc. - Mr. Blackwall, in his sacred classics, has well illustrated this passage. I shall here produce his paraphrase as quoted by Dr. Dodd: "This is one of the most emphatic passages in all St. Paul's writings, in which he speaks as much like an orator as he does as an apostle. The lightness of the trial is expressed by το ελαφρον της θλιψεως, the lightness of our affliction; as if he had said, it is even levity itself in such a comparison. On the other hand, the καθ' ὑπερβολην εις ὑπερβολην, which we render far more exceeding, is infinitely emphatical, and cannot be fully expressed by any translation. It signifies that all hyperboles fall short of describing that weight - eternal glory, so solid and lasting, that you may pass from hyperbole to hyperbole, and yet, when you have gained the last, are infinitely below it. It is every where visible what influence St. Paul's Hebrew had on his Greek: כבד cabad, signifies to be heavy, and to be glorious; the apostle in his Greek unites these two significations, and says, Weight of Glory."
St. Chrysostom's observations on these words are in his very best manner, and are both judicious and beautiful: ΤΙΟΗΣΙ παραλληλα τα παροντα τοις μελλουσι· το παραυτικα προς το αιωνιον· το ελαφρον προς το βαρυ· την θλιψιν προς την δοξαν· και ουδε τουτοις αρκειται, αλλ' ἑτεραν τιθησι λεξιν, διπλασιαζων αυτην, και λεγων, καθ' ὑπερβολην εις ὑπερβολην - τουτεστι, μεγεθος ὑπερβολικως ὑπερβολικον. "The apostle opposes things present to things future; a moment to eternity; lightness to weight; affliction to glory. Nor is he satisfied with this, but he adds another word, and doubles it, saying, καθ' ὑπερβολην εις ὑπερβολην. This is a magnitude excessively exceeding." See Parkhurst, sub voce ὑπερβολη.

Verse 18

While we look not at the things which are seen - Μη σκοπουντων. While we aim not at the things which are seen; do not make them our object; are not striving to obtain them; for they are not worthy the pursuit of an immortal spirit, because they are seen; they are objects to which the natural eye can reach; and they are προσκαιρα, temporary; they are to have a short duration, and must have an end. But the things which we make our scope and aim are not seen; they are spiritual, and therefore invisible to the eye of the body; and besides, they are αιωνΐα, eternal - things that are permanent; that can have no end; they are things which belong to God; holiness, happiness, and the endless communication and fruition of himself.
But we must remark that the light afflictions work out this far more exceeding and eternal weight of glory only to those who do not look at the things which are seen. A man may be grievously afflicted, and yet have his eye bent on temporal good; from his afflictions he can derive no benefit; though many think that their glorification must be a necessary consequence of their afflictions, and hence we do not unfrequently hear among the afflicted poor, "Well, we shall not suffer both here and in the other world too." Afflictions may be means of preparing us for glory, if, during them, we receive grace to save the soul; but afflictions of themselves have no spiritual nor saving tendency; on the contrary, they sour the unregenerated mind, and cause murmurings against the dispensations of Divine Providence. Let us, therefore, look to God, that they may be sanctified; and when they are, then we may say exultingly, These light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory. O world to come, in exchange for the present! O eternity, for a moment! O eternal communion in the holy, blessed, and eternal life of God, for the sacrifice of a poor, miserable, and corrupted life here on earth! Whoever sets no value on this seed of a blessed eternity knows not what it comprehends. That which the eyes of the flesh are capable of perceiving is not worthy of a soul capable of possessing God. Nothing which is of a perishable nature can be the chief good of a being that was made for eternity! - Quesnel.

Chapter 5

Introduction

The apostle's strong hope of eternal glory, and earnest longings after that state of blessedness, ^[131]. The assurance that he had of it from the Holy Spirit, and his carefulness to be always found pleasing to the Lord, ^[132]. All must appear before the judgment seat of Christ, ^[133]. Knowing that this awful event must take place, he labored to convince men of the necessity of being prepared to meet the Lord, being influenced to this work by his love of Christ, ^[134]. Jesus Christ having died for all, is a proof that all were dead, ^[135]. Those for whom he died should live to him, ^[136]. We should know no man after the flesh, ^[137]. They who are in Christ are new creatures, ^[138]. The glorious ministry of reconciliation, ^[139].

Verse 1

If our earthly house of this tabernacle - By earthly house, the apostle most evidently means the body in which the soul is represented as dwelling or sojourning for a time, and from which it is to be liberated at death; for as death dissolves the tabernacle, it can then be no habitation for the soul. The apostle also alludes here to the ancient Jewish tabernacle, which, on all removals of the congregation, was dissolved and taken in pieces; and the ark of the covenant, covered with its own curtains, was carried by itself; and when they came to the place of rest, then the dissolved parts of the tabernacle were put together as before. When we consider this simile in connection with the doctrine of the resurrection, which the apostle has treated so much at large in these epistles, and which he keeps constantly in view, then we shall see that he intends to convey the following meaning: that as the tabernacle was taken down in order to be again put together, so the body is to be dissolved, in order to be re-edified; that as the ark of the covenant subsisted by itself, while the tabernacle was down, so can the soul when separated from the body; that as the ark had then its own veil for its covering, ^[140], so the soul is to have some vehicle in which it shall subsist till it receives its body at the resurrection.
A building of God - Some think this refers to a certain celestial vehicle with which God invests holy souls on their dismissal from the body; others suppose it relates to the resurrection body; and some imagine that it relates merely to the state of blessedness which the saints shall possess in the kingdom of glory. See the following note.

Verse 2

For in this we groan - While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, "Arise and depart, for this is not your rest!" Those who apply these words to what they call the apostle's sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended.
Desiring to be clothed upon with our house - This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information.
He observes,
1. That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163.
On the words, ^[141], Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was Clothed with the Cloud. Sohar Levit., fol. 29: "The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;" i.e. they are surrounded, encompassed with light, etc.
2. The word בית beith, House, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, בית אפי beith appei, the House or the Face, is a veil; and so בית אצבעים beith etsbaim, the House of the Fingers, and בית יד beith yad, the House of the Hand, signify gloves; בית רגלים beith regalim, the House of the Feet, shoes. Therefore, οικητηριον - επενδυσασθαι, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, etc., etc.
3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen.
4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God - being made holy. This image they assert "Adam lost by his fall, and they represent man in a sinful state as being naked." So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked.
5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, etc., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: "When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise."
When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer.

Verse 3

If so be that being clothed - That is, fully prepared in this life for the glory of God;
We shall not be found naked - Destitute in that future state of that Divine image which shall render us capable of enjoying an endless glory.

Verse 4

For we that are in this tabernacle - We who are in this state of trial and difficulty do groan, being burdened; as if he had said: The whole of human life is a state of suffering, and especially our lot; who are troubled on every side, perplexed, persecuted, cast down, bearing about in the body the dying of our Lord Jesus, and being always delivered unto death on the account of Jesus, ^[142]. These were sufficient burdens, and sufficient causes of groaning.
Not for that we would be unclothed - We do not desire death, nor to die, even with the full prospect of eternal glory before our eyes, an hour before that time which God in his wisdom has assigned.
But clothed upon - To have the fullest preparation for eternal glory. We wish not to die, whatever tribulation we may be called to pass through, till the whole will of God is accomplished in us and by us.
That mortality might be swallowed up of life - Being fully prepared for the eternal state we shall scarcely be said to die, all that is mortal being absorbed and annihilated by immortality and glory. See the notes on ^[143] (note). From the use of these expressions among the Jews, this seems to be the general meaning of the apostle.

Verse 5

Now he that hath wrought us for the selfsame thing - God has given us our being and our body for this very purpose, that both might be made immortal, and both be glorified together. Or, God himself has given us this insatiable hungering and thirsting after righteousness and immortality. Mr. Addison has made a beautiful paraphrase of the sense of the apostle, whether he had his words in view or not: - " - Whence this pleasing hope, this fond desire,
This longing after immortality?
Or whence this secret dread and inward horror
Of falling into nought? Why shrinks the soul
Back on herself, and startles at destruction? 'Tis the Divinity that stirs within us; 'Tis Heaven itself that points out an hereafter,
And intimates eternity to man. -
The soul, secured in her existence, smiles
At the drawn dagger, and defies its point.
The stars shall fade away, the sun himself
Grow dim with age, and nature sink in years;
But thou shalt flourish in immortal youth,
Unhurt amidst the war of elements,
The wreck of matter, and the crush of worlds."
The earnest of the Spirit - See the note on ^[144].

Verse 6

We are always confident - Θαρῥουντες ουν παντοτε· We are always full of courage; we never despond; we know where our help lies; and, having the earnest of the Spirit, we have the full assurance of hope.
Whilst we are at home in the body, etc. - The original words in this sentence are very emphatic: ενδημειν signifies to dwell among one's own people; εκδημειν, to be a sojourner among a strange people. Heaven is the home of every genuine Christian, and is claimed by them as such; see ^[145]. Yet, while here below, the body is the proper home of the soul; but as the soul is made for eternal glory, that glory is its country; and therefore it is considered as being from its proper home while below in the body. As all human souls are made for this glory, therefore all are considered, while here, to be absent from their own country. And it is not merely heaven that they have in view, but the Lord; without whom, to an immortal spirit possessed of infinite desires, heaven would neither be a home nor a place of rest. We see plainly that the apostle gives no intimation of an intermediate state between being at home in the body and being present with the Lord. There is not the slightest intimation here that the soul sleeps, or rather, that there is no soul; and, when the body is decomposed, that there is no more of the man till the resurrection: I mean, according to the sentiments of those who do condescend to allow us a resurrection, though they deny us a soul. But this is a philosophy in which St. Paul got no lessons, either from Gamaliel, Jesus Christ, the Holy Ghost, or in the third heaven, where he heard even unutterable things.

Verse 7

For we walk by faith - While we are in the present state faith supplies the place of direct vision. In the future world we shall have sight - the utmost evidence of spiritual and eternal things; as we shall be present with them, and live in them. Here we have the testimony of God, and believe in their reality, because we cannot doubt his word. And to make this more convincing he gives us the earnest of his Spirit, which is a foretaste of glory.

Verse 8

We are confident - We are of good courage, notwithstanding our many difficulties; because we have this earnest of the Spirit, and the unfailing testimony of God. And notwithstanding this, we are willing rather to be absent from the body - we certainly prefer a state of glory to a state of suffering, and the enjoyment of the beatific vision to even the anticipation of it by faith and hope; but, as Christians, we cannot desire to die before our time.

Verse 9

Wherefore we labor - Φιλοτιμουμεθα· from φιλος, loving, and τιμη, honor; we act at all times on the principles of honor; we are, in the proper sense of the word, ambitious to do and say every thing consistently with our high vocation: and, as we claim kindred to the inhabitants of heaven, to act as they do.
We may be accepted of him - Ευαρεστοι αυτῳ ειναι To be pleasing to him. Through the love we have to God, we study and labor to please him. This is and will be our heaven, to study to love, please, and serve him from whom we have received both our being and its blessings.

Verse 10

For we must all appear before the judgment seat - We labor to walk so as to please him, because we know that we shall have to give a solemn account of ourselves before the judgment seat of Christ; where he, whose religion we profess, will judge us according to its precepts, and according to the light and grace which it affords.
That every one may receive the things - Κομισηται ἑκαστος· That each may receive to himself, into his own hand, his own reward and his own wages.
The things done in his body - That is, while he was in this lower state; for in this sense the term body is taken often in this epistle. We may observe also that the soul is the grand agent, the body is but its instrument. And it shall receive according to what it has done in the body.

Verse 11

Knowing therefore the terror of the Lord - This, I think, is too harsh a translation of ειδοτες ουν τον φοβον του Κυριου, which should be rendered, knowing therefore the fear of the Lord; which, strange as it may at first appear, often signifies the worship of the Lord, or that religious reverence which we owe to him; ^[146]; ^[147]; ^[148]; ^[149]; ^[150]; ^[151]. As we know therefore what God requires of man, because we are favored with his own revelation, we persuade men to become Christians, and to labor to be acceptable to him, because they must all stand before the judgment seat; and if they receive not the grace of the Gospel here, they must there give up their accounts with sorrow and not with joy. In short, a man who is not saved from his sin in this life, will be separated from God and the glory of his power in the world to come. This is a powerful motive to persuade men to accept the salvation provided for them by Christ Jesus. The fear of God is the beginning of wisdom; the terror of God confounds and overpowers the soul. We lead men to God through his fear and love, and with the fear of God the love of God is ever consistent; but where the terror of the Lord reigns there can neither be fear, faith, nor love; nay, nor hope either. Men who vindicate their constant declamations on hell and perdition by quoting this text, know little of its meaning; and, what is worse, seem to know but little of the nature of man, and perhaps less of the spirit of the Gospel of Christ. Let them go and learn a lesson from Christ, sweeping over Jerusalem: "O Jerusalem, Jerusalem, how oft would I have gathered you together, as a hen would her brood under her wings!" And another from his last words on the cross, "Father, forgive them, for they know not what they do!"
But we are made manifest unto God - God, who searches the heart, knows that we are upright in our endeavors to please him; and because we are fully persuaded of the reality of eternal things, therefore we are fully in earnest to get sinners converted to him.
Manifest in your consciences - We have reason to believe that you have had such proof of our integrity and disinterestedness, that your consciences must acquit us of every unworthy motive, and of every sinister view.

Verse 12

For we commend not ourselves? - I do not say these things to bespeak your good opinion, to procure your praise; but to give you an occasion to glory - to exult on our behalf; and to furnish you with an answer to all those who either malign us or our ministry, and who only glory in appearance - have no solid ground of exultation, and whose heart is dishonest and impure. St. Paul probably speaks here concerning the false apostle, who had been dividing the Church and endeavoring to raise a party to himself, by vilifying both the apostle and his doctrine.

Verse 13

Beside ourselves - Probably he was reputed by some to be deranged. Festus thought so: Paul, thou art beside thyself; too much learning hath made thee mad. And his enemies at Corinth might insinuate not only that he was deranged, but attribute his derangement to a less worthy cause than intense study and deep learning.
It is to God - If we do appear, in speaking of the glories of the eternal world, to be transported beyond ourselves, it is through the good hand of our God upon us, and we do it to promote his honor.
Whether we be sober - Speak of Divine things in a more cool and dispassionate manner, it is that we may the better instruct and encourage you.

Verse 14

For the love of Christ constraineth us - We have the love of God shed abroad in our hearts, and this causes us to love God intensely, and to love and labor for the salvation of men. And it is the effect produced by this love which συνεχει ἡμας, bears us away with itself, which causes us to love after the similitude of that love by which we are influenced; and as God so loved the world as to give his Son for it, and as Christ so loved the world as to pour out his life for it, so we, influenced by the very same love, desire to spend and be spent for the glory of God, and the salvation of immortal souls. By the fear of God the apostles endeavored to persuade and convince men, and the love of Christ constrained them so to act.
If one died for all, then were all dead - The first position the apostle takes for granted; viz. that Jesus Christ died for All mankind. This no apostolic man nor primitive Christian ever did doubt or could doubt.
The second position he infers from the first, and justly too; for if all had not been guilty, and consigned to eternal death because of their sins there could have been no need of his death. Therefore, as he most certainly died for All, then all were dead, and needed his sacrifice, and the quickening power of his Spirit.

Verse 15

And that he died for all, that they which live, etc. - This third position he draws from the preceding: If all were dead, and in danger of endless perdition; and if he died for all, to save them from that perdition; then it justly follows that they are not their own, that they are bought by his blood; and should not live unto themselves, for this is the way to final ruin; but unto him who died for them, and thus made an atonement for their sins, and rose again for their justification.

Verse 16

Know we no man after the flesh - As we know that all have sinned and come short of the glory of God; and as we know that all are alienated from God, and are dead in trespasses and sins; therefore we esteem no man on account of his family relations, or the stock whence he proceeded, because we see all are shut up in unbelief, and all are children of wrath.
Yea, though we have known Christ after the flesh - We cannot esteem a man who is a sinner, were he even allied to the blood royal of David, and were he of the same family with the man Christ himself; nor can we prize a man because he has seen Christ in the flesh; for many have seen him in the flesh to whom he will say; Depart from me, for I never knew you. So we: nothing weighs with us, nor in the sight of God, but redemption from this death, and living to him who died for them.
We know that the Jews valued themselves much in having Abraham for their father; and some of the Judaizing teachers at Corinth might value themselves in having seen Christ in the flesh, which certainly St. Paul did not; hence he takes occasion to say here that this kind of privilege availed nothing; for the old creature, however noble, or well descended in the sight of men, is under the curse; and the new creature only is such as God can approve.

Verse 17

If any man be in Christ, he is a new creature - It is vain for a man to profess affinity to Christ according to the flesh, while he is unchanged in his heart and life, and dead in trespasses and sins; for he that is in Christ, that is, a genuine Christian, having Christ dwelling in his heart by faith, is a new creature; his old state is changed: he was a child of Satan, he is now a child of God; he was a slave of sin, and his works were death; he is now made free from sin, and has his fruit unto holiness, and the end everlasting life. He was before full of pride and wrath; he is now meek and humble. He formerly had his portion in this life, and lived for this world alone; he now hath God for his portion, and he looks not at the things which are seen, but at the things which are eternal. Therefore, old things are passed away.
Behold, all things are become new - The man is not only mended, but he is new made; he is a new creature, καινη κτισις, a new creation, a little world in himself; formerly, all was in chaotic disorder; now, there is a new creation, which God himself owns as his workmanship, and which he can look on and pronounce very good. The conversion of a man from idolatry and wickedness was among the Jews denominated a new creation. He who converts a man to the true religion is the same, says R. Eliezer, as if he had created him.

Verse 18

And all things are of God - As the thorough conversion of the soul is compared to a new creation, and creation is the proper work of an all-wise, almighty Being; then this total change of heart, soul, and life, which takes place under the preaching of the Gospel, is effected by the power and grace of God: this is salvation, and salvation must ever be of the Lord; and therefore men should apply to him, who alone can work this wondrous change.
Who hath reconciled us to himself by Jesus Christ - Having given Jesus Christ to die for sinners, they have through him access unto God; for his sake and on his account God can receive them; and it is only by the grace and Spirit of Christ that the proud, fierce, and diabolic nature of men can be changed and reconciled to God, and by and through this sacrifice God can be propitious to them. There is an enmity in the heart of man against sacred things; the grace of Christ alone can remove this enmity.
The ministry of reconciliation - Διακονιαν της καταλλαγης· The Office or function of this reconciliation called, ^[152], the word; τον λογον της καταλλαγης· the Doctrine of this reconciliation. Καταλλαγη, reconciliation, comes from καταλλασσω, to change thoroughly; and the grand object of the Gospel is to make a complete change in men's minds and manners; but the first object is the removal of enmity from the heart of man, that he may be disposed to accept of the salvation God has provided for him, on the terms which God has promised. The enmity in the heart of man is the grand hinderance to his salvation.

Verse 19

That God was in Christ - This is the doctrine which this ministry of reconciliation holds out, and the doctrine which it uses to bring about the reconciliation itself.
God was in Christ:
1. Christ is the same as Messiah, the Anointed One, who was to be prophet, priest, and king, to the human race; not to the Jews only, but also to the Gentiles. There had been prophets, priests, and kings, among the Jews and their ancestors; and some who had been priest and prophet, king and priest, and king and prophet; but none have ever sustained in his own person the threefold office except Christ; for none have ever ministered in reference to the whole world but he. The functions of all the others were restrained to the ancient people of God alone.
2. Now all the others were appointed of God in reference to this Christ; and as his types, or representatives, till the fullness of the time should come.
3. And that this Christ might be adequate to the great work of reconciling the whole human race to God, by making atonement for their sins, God was in him. The man Jesus was the temple and shrine of the eternal Divinity; for in him dwelt all the fullness of the Godhead bodily, ^[153]; and he made peace by the blood of his cross.
4. Christ, by his offering upon the cross, made atonement for the sins of the world; and therefore one important branch of the doctrine of this reconciliation was to show that God would not impute or account their trespasses to them, so as to exact the penalty, because this Jesus had died in their stead.
The whole of this important doctrine was short, simple, and plain. Let us consider it in all its connections:
1. You believe there is a God.
2. You know he has made you.
3. He requires you to love and serve him.
4. To show you how to do this he has given a revelation of himself, which is contained in his law, etc.
5. You have broken this law, and incurred the penalty, which is death.
6. Far from being able to undo your offenses, or make reparation to the offended majesty of God, your hearts, through the deceitfulness and influence of sin, are blinded, hardened, and filled with enmity, against your Father and your Judge.
7. To redeem you out of this most wretched and accursed state, God; in his endless love, has given his Son for you; who has assumed your nature, and died in your stead.
8. In consequence of this he has commanded repentance towards God, and remission of sins, to be published in his name in all the earth.
9. All who repent, and believe in Christ as having died for them as a sin-offering, (^[154]), shall receive remission of sins.
10. And if they abide in him they shall have an eternal inheritance among them that are sanctified.

Verse 20

We are ambassadors for Christ - Ὑπερ Χριστου - πρεσβευομεν. We execute the function of ambassadors in Christ's stead. He came from the Father to mankind on this important embassy. He has left the world, and appointed us in his place.
Ambassador is a person sent from one sovereign power to another; and is supposed to represent the person of the sovereign by whom he is deputed. Christ while on earth represented the person of the Sovereign of the world; his apostles and their successors represent the person of Christ. Christ declared the will of the Father to mankind; apostles, etc., declare the will of Christ to the world. We are ambassadors for Christ.
As though God did beseech you by us - What we say to you we say on the authority of God; our entreaties are his entreaties; our warm love to you, a faint reflection of his infinite love; we pray you to return to God, it is his will that you should do so; we promise you remission of sins, we are authorized to do so by God himself. In Christ's stead we pray you to lay aside your enmity and be reconciled to God; i.e. accept pardon, peace, holiness, and heaven; which are all procured for you by his blood, and offered to you on his own authority. "What unparalleled condescension and divinely tender mercies are displayed in this verse! Did the judge ever beseech a condemned criminal to accept of pardon? Does the creditor ever beseech a ruined debtor to receive an acquittance in full? Yet our almighty Lord, and our eternal Judge, not only vouchsafes to offer these blessings, but invites us, entreats us, and with the most tender importunity solicits us not to reject them." The Rev. J. Wesley's notes in loc.
This sentiment is farther expressed in the following beautiful poetic version of this place, by the Rev. Charles Wesley: - "God, the offended God most high,
Ambassadors to rebels sends;
His messengers his place supply,
And Jesus begs us to be friends.
Us, in the stead of Christ, they pray,
Us, in the stead of Christ, entreat,
To cast our arms, our sins, away,
And find forgiveness at his feet.
Our God, in Christ, thine embassy
And proffer'd mercy we embrace;
And, gladly reconciled to thee,
Thy condescending mercy praise.
Poor debtors, by our Lord's request
A full acquittance we receive;
And criminals, with pardon blest,
We, at our Judge's instance, live."

Verse 21

For he hath made him to be sin for us - Τον μη γνοντα ἁμαρτιαν, ὑπερ ἡμων ἁμαρτιαν εποιησεν· He made him who knew no sin, (who was innocent), a sin-offering for us. The word ἁμαρτια occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one's self, is the same as nulla pallescere culpa, to be unimpeachable.
In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the חטאה chattaah and חטאת chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by ἁμαρτια in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own. One of these writers translates the passage thus: Deus Christum pro maximo peccatore habuit, ut nos essemus maxime justi, God accounted Christ the greatest of sinners, that we might be supremely righteous. Thus they have confounded sin with the punishment due to sin. Christ suffered in our stead; died for us; bore our sins, (the punishment due to them), in his own body upon the tree, for the Lord laid upon him the iniquities of us all; that is, the punishment due to them; explained by making his soul - his life, an offering for sin; and healing us by his stripes.
But that it may be plainly seen that sin-offering, not sin, is the meaning of the word in this verse, I shall set down the places from the Septuagint where the word occurs; and where it answers to the Hebrew words already quoted; and where our translators have rendered correctly what they render here incorrectly. In Exodus, ^[155], ^[156] : Leviticus, ^[157], ^[158], ^[159], ^[160], ^[161], ^[162], ^[163], ^[164]; ^[165], ^[166], ^[167], ^[168], ^[169], ^[170]; ^[171], ^[172], ^[173]; ^[174], ^[175]; ^[176], ^[177]; ^[178], ^[179], ^[180], ^[181], ^[182], ^[183], ^[184]; ^[185], ^[186], ^[187]; ^[188], ^[189]; ^[190], ^[191], ^[192], ^[193]; ^[194], ^[195]; ^[196], ^[197], ^[198], ^[199], ^[200], ^[201], ^[202], ^[203]; ^[204] : Numbers, ^[205], ^[206], ^[207]; ^[208], ^[209], ^[210], ^[211], ^[212], ^[213], ^[214], ^[215], ^[216], ^[217], ^[218], ^[219]; ^[220], ^[221]; ^[222], ^[223], ^[224]; ^[225]; ^[226], ^[227]; ^[228], ^[229], ^[230], ^[231], ^[232], ^[233], ^[234], ^[235], ^[236].
Besides the above places, it occurs in the same signification, and is properly translated in our version, in the following places: - 2 Chronicles, ^[237], ^[238], ^[239] : Ezra, ^[240]; ^[241] : Nehemiah, ^[242] : Job, ^[243] : Ezekiel, ^[244], ^[245], ^[246]; ^[247], ^[248]; ^[249], ^[250], ^[251], ^[252], ^[253]. In all, one hundred and eight places, which, in the course of my own reading in the Septuagint, I have marked.
That we might be made the righteousness of God in him - The righteousness of God signifies here the salvation of God, as comprehending justification through the blood of Christ, and sanctification through his Spirit or, as the mountains of God, the hail of God, the wind of God, mean exceeding high mountains, extraordinary hail, and most tempestuous wind; so, here, the righteousness of God may mean a thorough righteousness, complete justification, complete sanctification; such as none but God can give, such as the sinful nature and guilty conscience of man require, and such as is worthy of God to impart. And all this righteousness, justification, and holiness, we receive in, by, for, and through Him, as the grand, sacrificial, procuring, and meritorious cause of these, and every other blessing. Some render the passage: We are justified through him; before God; or, We are justified, according to God's plan of justification, through him.
In many respects, this is a most important and instructive chapter.
1. The terms house, building, tabernacle, and others connected with them, have already been explained from the Jewish writings. But it has been thought by some that the apostle mentions these as readily offering themselves to him from his own avocation, that of a tentmaker; and it is supposed that he borrows these terms from his own trade in order to illustrate his doctrine; This supposition would be natural enough if we had not full evidence that these terms were used in the Jewish theology precisely in the sense in which the apostle uses them here. Therefore, it is more likely that he borrowed them from that theology, than from his own trade.
2. In the terms tabernacle, building of God, etc., he may refer also to the tabernacle in the wilderness, which was a building of God, and a house of God, and as God dwelt in that building, so he will dwell in the souls of those who believe in, love, and obey him. And this will be his transitory temple till mortality is swallowed up of life, and we have a glorified body and soul to be his eternal residence.
3. The doctrines of the resurrection of the same body; the witness of the Spirit; the immateriality of the soul; the fall and miserable condition of all mankind; the death of Jesus, as an atonement for the sins of the whole world; the necessity of obedience to the Divine will, and of the total change of the human heart, are all introduced here: and although only a few words are spoken on each, yet these are so plain and so forcible as to set those important doctrines in the most clear and striking point of view.
4. The chapter concludes with such a view of the mercy and goodness of God in the ministry of reconciliation, as is no where else to be found. He has here set forth the Divine mercy in all its heightenings; and who can take this view of it without having his heart melted down with love and gratitude to God, who has called him to such a state of salvation.
5. It is exceedingly remarkable that, through the whole of this chapter, the apostle speaks of himself in the first person plural; and though he may intend other apostles, and the Christians in general, yet it is very evident that he uses this form when only himself can be meant, as in ^[254] and ^[255], as well as in several places of the following chapter. This may be esteemed rather more curious than important.

Chapter 6

Introduction

We should not receive the grace of God in vain, having such promises of support from him, ^[256], ^[257]. We should act so as to bring no disgrace on the Gospel, ^[258]. How the apostles behaved themselves, preached, suffered, and rejoiced, ^[259]. St. Paul's affectionate concern for the Corinthians, ^[260]. He counsels them not to be yoked with unbelievers, and advances several arguments why they should avoid them, ^[261]. Exhorts them to avoid evil companions and evil practices, on the promise that God will be their Father and that they shall be his sons and his daughters, ^[262], ^[263],

Verse 1

We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν. The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together With You, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles), being fellow workers, also entreat you not to receive the grace of God in vain.
By the grace of God, την χαριν του Θεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I answer, that the apostolic preaching, and the whole ministry of reconciliation, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain.

Verse 2

For he saith - That is, God hath said it, by the prophet Isaiah, ^[264]; which place the apostle quotes verbatim et literatim from the Septuagint. And from this we may at once see what is the accepted time, and what the day of salvation. The advent of the Messiah was the עת רצון eth ratson, the time of God's pleasure or benevolence, of which all the faithful were in expectation; and the day of salvation, יום שועה yom yeshuah, was the time in which this salvation should be manifested and applied. The apostle therefore informs them that this is the time predicted by the prophet; and the ministry of reconciliation being exercised in full force is a proof that the prophecy is fulfilled; and therefore the apostle confidently asserts, Behold, Now is this accepted time, Now the Messiah reigns, Now is the Gospel dispensation, and therefore Now is the day of salvation; that is, the very time in which the power of God is present to heal, and in which every sinner believing on the Lord Jesus may be saved.
I rather think that this second verse should be read immediately after the last verse of the preceding chapter; as where it now stands it greatly disturbs the connection between the first and the third verses. I will set down the whole in the order in which I think they should stand. ^[265] : Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, to be reconciled to God. For he hath made him a sin-offering for us, who knew no sin, that we might be made the righteousness of God in him: for he saith, "I have heard thee in a time accepted, and in the day of salvation have I succoured thee." Behold, now is the accepted time; behold, now is the day of salvation. Immediately after this, the sixth chapter will very properly commence, and we shall see that the connection will be then undisturbed: -
We then, as fellow workers, beseech you also, that ye receive not this grace of God in vain, giving no offense in any thing, that this ministry be not blamed. This change of the place of the second verse, which every one allows must, if it stand here, be read in a parenthesis, preserves the whole connection of the apostle's discourse, and certainly sets his argument before us in a stronger light. Let us review the whole:
1. God was in Christ, reconciling the world to himself, ^[266].
2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, ^[267].
3. The apostles, in consequence, proclaim this doctrine; and show that Christ was a sacrifice for sin, and that through him we may be perfectly saved, ^[268], ^[269].
4. They show also that all this was agreeable to the declaration of God by the prophet Isaiah, ^[270], where he predicts the days of the Messiah, and the grace then to be communicated, ^[271].
5. The apostle then, speaking in the person of all his fellow laborers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, ^[272].
6. He exhorts those who had embraced the Gospel not to put a stumbling block in the way of others, by acting irreligiously, lest this ministry of reconciliation should be reproached on their account, ^[273].
7. He shows what conscientious and scrupulous care he and his fellow apostles took to preach and walk so that this ministry might have its full effect, ^[274], etc.
This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole.

Verse 3

Giving no offense - The word προσκοπη, read προσκομμα, ^[275], signifies a stumbling block in general, or any thing over which a man stumbles or falls; and here means any transgression or scandal that might take place among the ministers, or the Christians themselves, whereby either Jews or Gentiles might take occasion of offense, and vilify the Gospel of Christ.

Verse 4

But in all things approving ourselves - The apostle now proceeds to show how conscientiously himself and his fellow laborers acted, in order to render the ministry of reconciliation effectual to the salvation of men. They not only gave no offense in any thing, but they labored to manifest themselves to be the genuine ministers of God, in much patience - bearing calmly up under the most painful and oppressive afflictions.
In afflictions - Εν θλιψεσιν. This may signify the series of persecutions and distresses in general; the state of cruel suffering in which the Church of God and the apostles then existed.
In necessities - Εν αναγκαις· Straits and difficulties; including all that want and affliction which arose from the impoverished state of the Church.
In distresses - Εν στενοχωριαις. Such straits and difficulties as were absolutely unavoidable and insurmountable. The word implies, being reduced to a narrow place, driven to a corner, hemmed in on every side, as the Israelites were at the Red Sea; the sea before them, Pharaoh and his host behind them, and Egyptian fortresses on either hand. God alone could bring them out of such difficulties, when their enemies themselves saw that the wilderness had shut them in. So was it often with the apostles; all human help failed, and their deliverance came from God alone.

Verse 5

In stripes, in imprisonments - Of these the history of the Acts of the Apostles gives ample testimony; and there were doubtless many instances of persecution in various forms which are not on record.
In tumults - Ακαταστασιαις· Insurrections raised against them because of the Gospel. It is more natural to understand the word thus, than of agitations, or tossings to and fro in consequence of their unsettled state of life; or because of persecution, which obliged them to flee from place to place.
In labors - Both with our own hands to provide for ourselves the necessaries of life, that we might not be chargeable to others; and in labors to spread the Gospel of God through all countries where his providence opened our way.
In watchings - Passing many nights without sleep or rest.
In fastings - Partly constrained through want of food; and partly voluntary, as a means of obtaining an increase of grace both for ourselves and for the Churches.

Verse 6

By pureness - Εν ἁγνοτητι· In simplicity of intention, and purity of affection; together with that chastity and holiness of life which the Gospel enjoins.
By knowledge - Of the Divine mysteries.
By long-suffering - Under all provocations.
By kindness - To our most virulent persecutors, and to all men.
By the Holy Ghost - There are doubts among learned men whether the apostle here means that Spirit who is called the third person of the holy Trinity; or some grace, disposition, or quality of the soul, which was thus denominated, as implying a spirit wholly purified, and fitted to be a habitation of God.
Schoettgen quotes a passage from Rabbi Bechai, in which it appears to him to have this latter meaning: "Rabbi Pinchas, the son of Jair, said: Reflection leads to sedulity; sedulity to innocence; innocence to abstinence; abstinence to cleanness; cleanness to sanctity; sanctity to the fear of sin; fear of sin to humility; humility to piety; and piety to the Holy Spirit. Of these ten virtues five are external, or belong to the body; and five internal, or belonging to the soul; but all men prefer the tenth, which is רוח הקדש ruach hakkodesh, the Holy Spirit." Even allowing Rabbi Pinchas to be a person on whose judgment we could rely, and whose authority was decisive, there does not appear to me any reason why we should depart from the usual meaning of the term from any thing that is said here. It appears to me plain enough that the rabbi means the constant indwelling of the Holy Spirit; and St. Paul, in this place, may have the same thing in view, and with it the various gifts of the Holy Spirit by which he was enabled to work miracles.
By love unfeigned - Εν αγαπῃ ανυποκριτῳ· Love without hypocrisy; such as disposed us at all times to lay down our life for the brethren, and to spend and be spent for the glory of God and the good of mankind.

Verse 7

By the word of truth - The doctrine of truth received immediately from God, and faithfully and affectionately preached to men.
By the power of God - Confirming this doctrine, not only by the miracles which we were enabled to work, but also by the application of that truth to the souls of the people by the energy of God.
By the armor of righteousness - Such as that described by the apostle, ^[276], which he calls there the whole armor of God, consisting of the following pieces: the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit.
On the right hand and on the left - Particularly, the shield and the sword; the former on the left arm, the latter in the right hand. We have the doctrine of truth, and the power of God, as an armor to protect us on all sides, every where, and on all occasions.
It seems far-fetched to understand the right hand as signifying prosperity, and the left as signifying adversity; as if the apostle had said: We have this armor to defend us both in prosperity and adversity. By the doctrine of the Gospel, and by the power of God, the apostles were furnished with offensive and defensive weapons; they could ever defend themselves, and discomfit their foes.

Verse 8

By honor and dishonor - By going through both; sometimes respected, sometimes despised.
By evil report and good report - Sometimes praised, at other times calumniated.
As deceivers - Said to carry about a false doctrine for our secular emolument.
And yet true - Demonstrated by the nature of the doctrine, as well as by our life and conversation, that we are true men; having nothing in view but God's glory and the salvation of the world.

Verse 9

As unknown - Persons who are to be suspected as harbouring dark designs; persons of neither birth, parentage, nor respectable connections in life;
And yet well known - Proved by our whole conduct to have no such designs, and demonstrated to be holy, upright, and useful, by the whole train of our peregrinations, through which we can be readily traced from place to place; having preached openly, and done nothing in a corner.
As dying - Through continual dangers, fatigues, and persecutions;
And, behold, we live - We are preserved by the mighty power of God in the greatest dangers and deaths.
As chastened - As though we were disobedient children;
And not killed - Though we continue in the very same line of conduct that is supposed to bring on us those chastisements, and which, if it were criminal, would justly expose us to death for incorrigible obstinacy; but our preservation is a proof that we please God.

Verse 10

As sorrowful - Considerate men supposing, from our persecuted state and laborious occupation, (often destitute of the necessaries of life; seldom enjoying its conveniences; and scarcely ever, its comforts), that we must be the most miserable of all men.
Yet alway rejoicing - Having the consolation of God's Spirit at all times, and a glorious prospect of a blessed immortality.
As poor - Destitute of all worldly good and secular interest,
Yet making many rich - By dispensing to them the treasures of salvation; making them rich in faith, and heirs of the kingdom.
The Gospel, when faithfully preached, and fully received, betters the condition of the poor. It makes them sober; so they save what before they profusely and riotously spent. It makes them diligent; and thus they employ time to useful purposes which they before squandered away. They therefore both save and gain by religion; and these must lead to an increase of property. Therefore they are made rich; at least in comparison with that sinful, profligate state in which they were before they received the truth of the Gospel.
As having nothing - Being the most abject of the poor,
And yet possessing all things - That are really necessary to the preservation of our lives. For the wants under which we labor for a time are supplied again by a bountiful Providence. The man who possesses a contented spirit possesses all things; for he is satisfied with every dispensation of the providence of God; and "a contented mind is a continual feast."

Verse 11

O ye Corinthians, our mouth is open unto you - I speak to you with the utmost freedom and fluency, because of my affection for you.
Our heart is enlarged - It is expanded to take you and all your interests in; and to keep you in the most affectionate remembrance.
The preceding verses contain a very fine specimen of a very powerful and commanding eloquence.

Verse 12

Ye are not straitened in us - That is, Ye have not a narrow place in our affections: the metaphor here is taken from the case of a person pent up in a small or narrow place, where there is scarcely room to breathe.
Ye are straitened in your own bowels - I have not the same place in your affections which you have in mine. The bowels are used in Scripture to denote the most tender affections. See the note on ^[277].

Verse 13

Now for a recompense in the same - That you may, in some sort, repay me for my affection towards you, I speak to you as unto my children, whom I have a right to command, be ye also enlarged - love me as I love you.

Verse 14

Be ye not unequally yoked together with unbelievers - This is a military term: keep in your own ranks; do not leave the Christian community to join in that of the heathens. The verb ἑτεροζυγειν signifies to leave one's own rank, place, or order, and go into another; and here it must signify not only that they should not associate with the Gentiles in their idolatrous feasts, but that they should not apostatize from Christianity; and the questions which follow show that there was a sort of fellowship that some of the Christians had formed with the heathens which was both wicked and absurd, and if not speedily checked would infallibly lead to final apostasy.
Some apply this exhortation to pious persons marrying with those who are not decidedly religious, and converted to God. That the exhortation may be thus applied I grant; but it is certainly not the meaning of the apostle in this place. Nevertheless, common sense and true piety show the absurdity of two such persons pretending to walk together in a way in which they are not agreed. A very wise and very holy man has given his judgment on this point: "A man who is truly pious, marrying with an unconverted woman, will either draw back to perdition, or have a cross during life." The same may be said of a pious woman marrying an unconverted man. Such persons cannot say this petition of the Lord's prayer, Lead us not into temptation. They plunge into it of their own accord.
For what fellowship, etc. - As righteousness cannot have communion with unrighteousness, and light cannot dwell with darkness; so Christ can have no concord with Belial, nor can he that believeth have any with an infidel. All these points were self-evident; how then could they keep up the profession of Christianity, or pretend to be under its influence, while they associated with the unrighteous, had communion with darkness, concord with Belial, and partook with infidels?

Verse 16

What agreement hath the temple of God with idols - Nothing could appear more abominable to a Jew than an idol in the temple of God: here, then, could be no agreement; the worship of the two is wholly incompatible. An idolater never worships the true God; a Christian never worships an idol. If ye join in idolatrous rites, it is impossible that ye should be Christians.
Ye are the temple of the living God - God intends to make the heart of every believer his own house.
I will dwell in them, and walk in them - The words are very emphatic: ενοικησω εν αυτοις· I will inhabit in them. I will not be as a wayfaring man, who turns aside to tarry as for a night, but I will take up my constant residence with them; I will dwell in and among them.
I will be their God - They shall have no other God, they shall have none besides me; and if they take me for their God, I will be to them all that an infinite, eternal, and self-sufficient Being can be to his intelligent offspring.
They shall be my people - If they take me for their God, their supreme and eternal Good, I will take them for my people; and instruct, enlighten, defend, provide for, support, and bless them, as if I had none else to care for in the creation.

Verse 17

Wherefore come out from among them - Is it not plain from this and the following verse that God would be their God only on the ground of their taking him for such, and that this depended on their being separated from the works and workers of iniquity? for God could not inhabit in them if they had concord with Belial, a portion with infidels; etc. Those who will have the promises of God fulfilled to them must come under the conditions of these promises: if they are not separate - if they touch the unclean thing, God will not receive them; and therefore will not be their God, nor shall they be his people.

Verse 18

Will be a Father unto you - I will act towards you as the most affectionate father can act towards his most tender and best beloved child.
And ye shall be my sons and daughters - Ye shall all be of the household of God, the family of heaven; ye shall be holy, happy, and continually safe.
Saith the Lord Almighty - Κυριος παντοκρατωρ· The Lord, the Governor of all things.
Earthly fathers, however loving and affectionate, may fail to provide for their children, because every thing is not at their disposal; they may frequently lack both the power and the means, though to will may be present with them; but the Lord who made and who governs all things can never lack will, power, nor means. The promise is sure to the children; and the children are those who take the Almighty for their God. For the promise belongs to no soul that is not separate from sinful ways, works, and men; those who touch the unclean thing, i.e. who do what God forbids, and hold communion with unrighteousness, can never stand in the endearing relation of children to God Almighty: and this is most forcibly stated by God himself, in these verses, and in the beginning of the following chapter, the first verse of which should conclude this.
To the Jews the promises were originally made; they would not have God for their God, but would work iniquity. What was the consequence? God cast them off; and those who were joined to iniquity were separated from him. "Then said God, Call his name Lo-ammi; for ye are not my people, and I will not be your God." ^[278]. The Jews were therefore cast off, and the Gentiles taken in their place; but even these, under the new covenant, are taken in expressly under the same conditions as the apostle here most fully states. Those who apply these words in any other way pervert their meaning, and sin against their souls.

Chapter 7

Introduction

The apostle's inference from the preceding exhortation, ^[279]. He presses them to receive him with affection, because of his great love towards them, ^[280]. He tells them what distress he felt on their account in Macedonia, till he had met with Titus, and heard of their prosperity, ^[281]. He rejoices that his first epistle was made the means of their reformation, ^[282], ^[283]. States how they were affected by his letter, and the process of their reformation, ^[284], ^[285]. Shows why he had written to them, ^[286]. Rejoices that his boasting of them to Titus is found to be a truth; and takes occasion to mention the great affection of Titus for them, and his own confidence in them, ^[287].

Verse 1

Having therefore these promises - The promises mentioned in the three last verses of the preceding chapter, to which this verse should certainly be joined.
Let us cleanse ourselves - Let us apply to him for the requisite grace of purification; and avoid every thing in spirit and practice which is opposite to the doctrine of God, and which has a tendency to pollute the soul.
Filthiness of the flesh - The apostle undoubtedly means, drunkenness, fornication, adultery, and all such sins as are done immediately against the body; and by filthiness of the spirit, all impure desires, unholy thoughts, and polluting imaginations. If we avoid and abhor evil inclinations, and turn away our eyes from beholding vanity, incentives to evil being thus lessened, (for the eye affects the heart), there will be the less danger of our falling into outward sin. And if we avoid all outward occasions of sinning, evil propensities will certainly be lessened. All this is our work under the common aids of the grace of God. We may turn away our eyes and ears from evil, or we may indulge both in what will infallibly beget evil desires and tempers in the soul; and under the same influence we may avoid every act of iniquity; for even Satan himself cannot, by any power he has, constrain us to commit uncleanness, robbery, drunkenness, murder, etc. These are things in which both body and soul must consent. But still withholding the eye, the ear, the hand, and the body in general, from sights, reports, and acts of evil, will not purify a fallen spirit; it is the grace and Spirit of Christ alone, powerfully applied for this very purpose, that can purify the conscience and the heart from all dead works. But if we do not withhold the food by which the man of sin is nourished and supported, we cannot expect God to purify our hearts. While we are striving against sin, we may expect the Spirit of God to purify us by his inspiration from all unrighteousness, that we may perfectly love and magnify our Maker. How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul?
Perfecting holiness - Getting the whole mind of Christ brought into the soul. This is the grand object of a genuine Christian's pursuit. The means of accomplishing this are,
1. Resisting and avoiding sin, in all its inviting and seducing forms.
2. Setting the fear of God before our eyes, that we may dread his displeasure, and abhor whatever might excite it, and whatever might provoke him to withhold his manna from our mouth. We see, therefore, that there is a strong and orthodox sense in which we may cleanse ourselves from all filthiness of the flesh and of the spirit, and thus perfect holiness in the fear of God.

Verse 2

Receive us - Χωρησατε ἡμας. This address is variously understood. Receive us into your affections - love us as we love you. Receive us as your apostles and teachers; we have given you full proof that God hath both sent and owned us. Receive, comprehend, what we now say to you, and carefully mark it.
We have wronged no man - We have never acted contrary to the strictest justice.
We have corrupted no man - With any false doctrine or pernicious opinion.
We have defrauded no man - Of any part of his property. But what have your false teachers done? They have beguiled you from the simplicity of the truth, and thus corrupted your minds. ^[288]. They have brought you into bondage; they have taken of you; devoured you; exalted themselves against you, and ye have patiently suffered all this. ^[289]. It is plain that he refers here to the false apostle or teacher which they had among them.

Verse 3

I speak not this to condemn you - I do not speak to reproach but to correct you. I wish you to open your eyes and see how you are corrupted, spoiled, and impoverished by those whom ye have incautiously preferred to the true apostles of Jesus Christ.
I have said before, that ye are in our hearts - He has in effect and substance said this, ^[290] (note); ^[291] (note), ^[292] (note); ^[293] (note), and ^[294] (note); where see the passages at length, and the notes.
To die and live with you - An expression which points out the strongest affection, as in cases where love blinds us to the faults of those whom we love, and causes us to prefer them to all others; like that in Horace: -
Quanquam sidere pulchrior llle est, tu levior cortice, et improbo
Iracundior Adria.
Tecum vivere amem, tecum obeam tibens.
Odar. lib. iii. Od. ix. ver. 21. "Though he exceed in beauty far
The rising lustre of a star;
Though light as cork thy fancy strays,
Thy passions wild as angry seas
When vex'd with storms; yet gladly I
With thee would live, with thee would die."
Francis.
From all appearance there never was a Church less worthy of an apostle's affections than this Church was at this time; and yet no one ever more beloved. The above quotation applies to this case in full force.

Verse 4

Great is my boldness of speech - He seems to refer to the manner in which he spoke of them to others.
Great is my glorying of you - They had probably been very loving and affectionate previously to the time in which they were perverted by their false apostle. He therefore had boasted of them in all the Churches.
I am filled with comfort - My affection for you has still the most powerful ascendancy in my soul. Here we may see the affection of the most tender father to his children.
I am exceeding joyful - Ὑπερπερισσευομαι· I superabound in joy; I have a joy beyond expression. Ὑπερπερισσευω is an extremely rare verb. I have not met with it in any Greek author; and it occurs no where in the New Testament but here and in ^[295].
In all our tribulation - Perhaps επι here should be rendered under instead of in, as it signifies, ^[296]; ^[297]; ^[298]. Under all our tribulations, I feel inexpressible joy on your account.

Verse 5

When we were come into Macedonia - St. Paul, having left Ephesus, came to Troas, where he stopped some time; afterwards he came to Macedonia, whence he wrote this epistle,
Our flesh had no rest - So exceedingly anxious was he to know the success of his first epistle to them.
Without were fightings - The oppositions of pagans, Jews, and false brethren.
Within were fears - Uncertain conjectures relative to the success of his epistle; fears lest the severity of it should alienate their affections utterly from him; fears lest the party of the incestuous person should have prevailed; fears lest the teaching of the false apostle should have perverted their minds from the simplicity of the truth; all was uncertainty, all apprehension; and the Spirit of God did not think proper to remove the causes of these apprehensions in any extraordinary way.

Verse 6

Comforted us by the coming of Titus - Who brought him a most satisfactory account of the success of his epistle, and the good state of the Corinthian Church.

Verse 7

He told us your earnest desire - To see me, and correct what was amiss among yourselves.
Your mourning - Because you had sinned.
Your fervent mind - The zeal you felt to testify your affectionate regard for me.

Verse 8

I do not repent, though I did repent - Though I had many doubts in my mind concerning the success of my letter; and though I grieved that I was obliged to write with so much severity, the case absolutely requiring it; yet now I am not sorry that I have written that letter, because I find it has completely answered the end for which it was sent.

Verse 9

Ye sorrowed to repentance - Ye had such a sorrow as produced a complete change of mind and conduct. We see that a man may sorrow, and yet not repent.
Made sorry after a godly manner - It was not a sorrow because ye were found out, and thus solemnly reprehended, but a sorrow because ye had sinned against God, and which consideration caused you to grieve more than the apprehension of any punishment.
Damage by us in nothing - Your repentance prevented that exercise of my apostolic duty, which would have consigned your bodies to destruction, that your souls might be saved in the day of the Lord Jesus.

Verse 10

For godly sorrow - That which has the breach of God's holy law for its object.
Worketh repentance - A thorough change of mind unto salvation, because the person who feels it cannot rest till he finds pardon through the mercy of God.
But the sorrow of the world worketh death - Sorrow for lost goods, lost friends, death of relatives, etc., when it is poignant and deep, produces diseases, increases those that already exist, and often leads men to lay desperate hands on themselves. This sorrow leads to destruction, the other leads to salvation; the one leads to heaven, the other to hell.

Verse 11

What carefulness it wrought in you - Carefulness of obeying my directions, ^[299]; yea, what clearing of yourselves from guilt by inflicting censures on the guilty person, and putting away evil from among you, ^[300]; yea, what indignation against him who had dishonored his profession, and defiled the Church; yea, what fear of my displeasure, and the rod which I threatened, ^[301]; yea, what vehement desire to rectify what was amiss in this matter, ^[302]; yea, what zeal for me; yea, what revenge in punishing the delinquent. See Whitby.
In all things, etc. - In the whole of your conduct in this affair since ye have received my letter, ye have approved yourselves to be clear, ἁγνους; not only to be clear of contumacy and obstinate persistence in your former conduct, but to have done all in the compass of your power to rectify the abuses which had crept in among you. The Corinthians were not clear, i.e. innocent or void of blame in the fact, but they were clear of all blame in their endeavors to remove the evil.

Verse 12

Not for his cause that had done the wrong - viz. the incestuous person.
Nor for his cause that suffered wrong - Some think the apostle means himself; others, that he means the Church at Corinth, the singular being put for the plural; others, the family of the incestuous person; and others, the father of the incestuous person. If this latter opinion be adopted, it would seem to intimate that the father of this person was yet alive, which would make the transgression more flagrant; but these words might be spoken in reference to the father, if dead, whose cause should be vindicated; as his injured honor might be considered, like Abel's blood, to be crying from the earth.
But that our care for you - might appear - It was not to get the delinquent punished, nor merely to do justice to those who had suffered in this business, that the apostle wrote his epistle to them, but that they might have the fullest proof of his fatherly affection for them, and his concern for the honor of God; and that they might thereby see how unnatural their opposition to him was, and what cause they had to prefer him, who was ready to give up his life in their service, to that false apostle or teacher who was corrupting their minds, leading them from the simplicity of the truth, and making a gain of them.

Verse 13

For the joy of Titus - Titus, who had now met St. Paul in Macedonia, gave him the most flattering accounts of the improved state of the Corinthian Church; and indeed their kind usage of Titus was a full proof of their affection for St. Paul.

Verse 14

For if I have boasted - The apostle had given Titus a very high character of this Church, and of their attachment to himself; and doubtless this was the case previously to the evil teacher getting among them, who had succeeded in changing their conduct, and changing in a great measure their character also; but now they return to themselves, resume their lost ground, so that the good character which the apostle gave them before, and which they had for a time forfeited, is now as applicable to them as ever. Therefore his boasting of them is still found a truth.

Verse 15

And his inward affection - Τα σπλαγχνα αυτου· Those bowels of his - his most tender affection. For the meaning of this word see the note on ^[303].
Whilst he remembereth the obedience of you all - This is a very natural picture; he represents Titus as overjoyed even while he is delivering his account of the Corinthian Church. He expatiated on it with extreme delight, and thereby showed at once both his love for St. Paul and his love for them. He loved them because they so loved the apostle; and he loved them because they had shown such kindness to himself; and he loved them because he found so many excellent and rare gifts, joined to so much humility, producing such an exemplary and holy life.
With fear and trembling ye received him - Ye reverenced his authority; ye were obedient to his directions; and ye dreaded lest any thing should be undone or ill done which he had delivered to you in the name of God.

Verse 16

I have confidence in you, in all things - It appears that the apostle was now fully persuaded, from the accounts given by Titus, that every scandal had been put away from this Church; that the faction which had long distracted and divided them was nearly broken; that all was on the eve of being restored to its primitive purity and excellence; and that their character was now so firmly fixed, that there was no reason to apprehend that they should be again tossed to and fro with every wind of doctrine.
1. Thus a happy termination was put to an affair that seemed likely to ruin the Christian Church, not only at Corinth, but through all Greece; for, if this bad man, who had been chief in opposing the apostle's authority, bringing in licentious doctrines, and denying the resurrection of the dead, had ultimately succeeded at Corinth, his doctrine and influence might soon have extended over Greece and Asia Minor, and the great work of God which had been wrought in those parts would have been totally destroyed. This one consideration is sufficient to account for the apostle's great anxiety and distress on account of the divisions and heresies at Corinth. He knew it was a most pernicious leaven; and, unless destroyed, must destroy the work of God. The loss of the affections of the Church at Corinth, however much it might affect the tender, fatherly heart of the apostle, cannot account for the awful apprehensions, poignant distress, and deep anguish, which he, in different parts of these epistles, so feelingly describes; and which he describes as having been invariably his portion from the time that he heard of their perversion, till he was assured of their restoration by the account brought by Titus.
2. A scandal or heresy in the Church of God is ruinous at all times, but particularly so when the cause is in its infancy; and therefore the messengers of God cannot be too careful to lay the foundation well in doctrine, to establish the strictest discipline, and to be very cautious whom they admit and accredit as members of the Church of Christ. It is certain that the door should be opened wide to admit penitent sinners; but the watchman should ever stand by, to see that no improper person enter in. Christian prudence should ever be connected with Christian zeal. It is a great work to bring sinners to Christ; it is a greater work to preserve them in the faith; and it requires much grace and much wisdom to keep the Church of Christ pure, not only by not permitting the unholy to enter, but by casting out those who apostatize or work iniquity. Slackness in discipline generally precedes corruption of doctrine; the former generating the latter.

Chapter 8

Introduction

The apostle stirs them up to make a collection for the poor Christians at Jerusalem, by the very liberal contributions of the people of Macedonia for the same purpose, who were comparatively a poor people, ^[304]. He tells them that he had desired Titus to finish this good work among them which he had begun; hoping that as they abounded in many excellent gifts and graces, they would abound in this also, ^[305]. He exhorts them to this by the example of Jesus Christ, who, though rich, subjected himself to voluntary poverty, that they might be enriched, ^[306]. He shows them that this contribution, which had been long ago begun, should have been long since finished, ^[307]. And that they should do every thing with a ready and willing mind, according to the ability which God had given them; that abundance should not prevail on one hand, while pinching poverty ruled on the other; but that there should be an equality, ^[308]. He shows from the distribution of the manna in the wilderness, that the design of God was, that every member of his spiritual household should have the necessaries of life, ^[309]. He tells them that he had now sent Titus, and another with him, to Corinth, to complete this great work, ^[310]. The character which he gives of Titus and the others employed in this business, ^[311], ^[312].

Verse 1

Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete.
The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from ^[313] : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And ^[314] : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And ^[315] : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So ^[316] : God is able to make πασαν χαριν, all liberality, to abound towards you. And ^[317] : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, ^[318]. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, ^[319]; ^[320]); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, ^[321]; the love of God, ^[322]; the grace of God, ^[323].
The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.

Verse 2

In a great trial of affliction - The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted, to comfort those who are more afflicted than they are. The poor and afflicted Churches of Macedonia felt this duty, and therefore came forward to the uttermost of their power to relieve their more impoverished and afflicted brethren in Judea.

Verse 3

For to their power, etc. - In their liberality they had no rule but their ability; they believed they were bound to contribute all they could; and even this rule they transgressed, for they went beyond their power - they deprived themselves for a time of the necessaries of life, in order to give to others who were destitute even of necessaries.

Verse 4

Praying us with much entreaty - We had not to solicit them to this great act of kindness; they even entreated us to accept their bounty, and to take on ourselves the administration or application of it to the wants of the poor in Judea.

Verse 5

Not as we hoped - They far exceeded our expectations, for they consecrated themselves entirely to the work of God; giving themselves and all they possessed first unto the Lord; and then, as they saw that it was the will of God that they should come especially forward in this charitable work, they gave themselves to us, to assist to the uttermost in providing relief for the suffering Christians in Judea.

Verse 6

That we desired Titus - Titus had probably laid the plan of this contribution when he was before at Corinth, according to the direction given by the apostle, ^[324], etc.
The same grace - Liberality. See the note on ^[325].

Verse 7

As ye abound in every thing - See the note on ^[326]. In faith, crediting the whole testimony of God; in utterance, λογῳ, in doctrine, knowing what to teach: knowledge of God's will, and prudence to direct you in teaching and doing it; in diligence, to amend all that is wrong among you, and to do what is right; and in love to us, whom now ye prize as the apostles of the Lord, and your pastors in him.
Abound in this grace also - Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love.

Verse 8

I speak not by commandment - I do not positively order this; I assume no right or authority over your property; what you devote of your substance to charitable purposes must be your own work, and a free-will offering.
The forwardness of others - Viz. the Churches of Macedonia, which had already exerted themselves so very much in this good work. And the apostle here intimates that he takes this opportunity to apprise them of the zeal of the Macedonians, lest those at Corinth, who excelled in every other gift, should be outdone in this. Their own honor, if better motives were absent, would induce them to exert themselves, that they might not be outdone by others. And then, as they had professed great love for the apostle, and this was a service that lay near his heart, they would prove the sincerity of that professed love by a liberal contribution for the afflicted and destitute Jewish Christians.

Verse 9

For ye know the grace of our Lord Jesus Christ - This was the strongest argument of all; and it is urged home by the apostle with admirable address.
Ye know - Ye are acquainted with God's ineffable love in sending Jesus Christ into the world; and ye know the grace - the infinite benevolence of Christ himself.
That, though he was rich - The possessor, as he was the creator, of the heavens and the earth; for your sakes he became poor - he emptied himself, and made himself of no reputation, and took upon himself the form of a servant, and humbled himself unto death, even the death of the cross; that ye, through his poverty - through his humiliation and death, might be rich - might regain your forfeited inheritance, and be enriched with every grace of his Holy Spirit, and brought at last to his eternal glory.
If Jesus Christ, as some contend, were only a mere man, in what sense could he be said to be rich? His family was poor in Bethlehem; his parents were very poor also; he himself never possessed any property among men from the stable to the cross; nor had he any thing to bequeath at his death but his peace. And in what way could the poverty of one man make a multitude rich? These are questions which, on the Socinian scheme, can never be satisfactorily answered.

Verse 10

Herein I give my advice - For I speak not by way of commandment, ^[327].
For this is expedient for you - It is necessary you should do this to preserve a consistency of conduct; for ye began this work a year ago, and it is necessary that ye should complete it as soon as possible.
Not only to do, but also to be forward - Το ποιησαι - και το θελειν, literally, to do and to will; but as the will must be before the deed, θελειν, must be taken here in the sense of delight, as it frequently means in the Old and New Testaments. See several examples in Whitby.
Some MSS. transpose the words: allowing this, there is no difficulty.
A year ago - Απο περυσι. It was about a year before this that the apostle, in his first epistle, ^[328], had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers in this business.

Verse 11

A readiness to will, so there may be a performance - Ye have willed and purposed this; now perform it.
Out of that which ye have - Give as God has enabled you; and give as God has disposed you. He requires each man to do as he can; and accepts the will where the means are wanting to perform the deed.

Verse 12

According to that a man hath - According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.

Verse 13

That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.

Verse 14

But by an equality - That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty.
That there may be equality - That ye may exert yourselves so in behalf of those poor people that there may be between you an equality in the necessaries of life; your abundance supplying them with that of which they are utterly destitute.

Verse 15

He that had gathered much, had nothing over - On the passage to which the apostle alludes, ^[329], I have stated that, probably, every man gathered as much manna as he could, and when he brought it home and measured it by the omer, (for this was the measure for each man's eating), if he had a surplus it went to the supply of some other family that had not been able to collect enough; the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect a supply for so numerous a household; several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality among the Israelites in reference to this thing; and in this light these words of St. Paul lead us to view the passage. To apply this to the present case: the Corinthians, in the course of God's providence, had gathered more than was absolutely necessary for their own support; by giving the surplus to the persecuted and impoverished Christian Jews these would be an equality; both would then possess the necessaries of life, though still the one might have more property than the other.

Verse 16

But thanks be to God - He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honor upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honored indeed.

Verse 17

He accepted the exhortation - I advised him to visit you and excite you to this good work, and I found that he was already disposed in his heart to do it; God put this earnest care in the heart of Titus for you, ^[330].

Verse 18

The brother, whose praise is in the Gospel - Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.

Verse 19

Chosen of the Churches to travel with us - Χειροτονηθεις· Appointed by a show of hands; from χειρ the hand, and τεινω, to extend. This appointment, by the suffrage of the Churches, seems to refer more to St. Luke than any one else; unless we suppose he refers to the transaction, ^[331], ^[332], and then it would appear that Silas is the person intended.
With this grace - Liberal contribution. See on ^[333] (note).
Your ready mind - Your willingness to relieve them. But, instead of ὑμων, your, ἡμων, our, is the reading of almost all the best MSS. and all the versions. This is, doubtless, the reading.

Verse 20

Avoiding this, that no man should blame us - Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, See the note on ^[334].

Verse 21

Providing for honest things - Taking care to act so as not only to be clear in the sight of God, but also to be clear in the sight of all men; avoiding even the appearance of evil. I wish the reader to refer to the excellent note on ^[335] (note), which I have extracted from Dr. Paley.

Verse 22

We have sent with them - Titus and, probably, Luke, our brother, probably Apollos.
Now much more diligent - Finding that I have the fullest confidence in your complete reformation and love to me, he engages in this business with alacrity, and exceeds even his former diligence.

Verse 23

Whether any do inquire of Titus - Should it be asked, Who is this Titus? I answer, he is my companion, and my fellow laborer in reference to you; ^[336]; ^[337], ^[338]. Should any inquire, Who are these brethren, Luke and Apollos? I answer, They are Αποστολοι, apostles of the Churches, and intensely bent on promoting the glory of Christ.

Verse 24

Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor.
1. The whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation of each to be so, the reasons on which that obligation is founded, the arguments to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor.
2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward.
3. God has not settled an equality among men by their birth to the end that this equality might be the work of his grace. He has put the temporal portion of the poor into the hands of the rich, and the spiritual portion of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labor to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel.

Chapter 9

Introduction

St. Paul intimates that so ready were the Corinthians to make this charitable contribution, that it was scarcely necessary for him to write, ^[339], ^[340]. But lest they should not be ready when he came, he had sent the brethren, Titus, etc., beforehand; lest, if any of the Macedonians should come with him, they should find them not prepared, though he had boasted so much of their ready mind, ^[341]. He gives them directions how they shall contribute; and the advantage to be gained by it, in the fulfillment of the promises of God, ^[342]. He shows them that by this means the poor shall be relieved, God glorified, their Christian temper manifested, and the prayers of many engaged in their behalf, ^[343]. And concludes with giving thanks to God for his unspeakable gift, ^[344].

Verse 1

It is superfluous for me to write to you - I need not enlarge, having already said enough. See the preceding chapter, (2 Corinthians 8 (note)).

Verse 2

I know the forwardness of your mind - You have already firmly purposed to contribute to the support of the poor and suffering saints.
That Achaia was ready a year ago - The whole of the Morea was anciently called Achaia, the capital of which was Corinth. The apostle means, not only Corinth, but other Churches in different parts about Corinth; we know there was a Church at Cenchrea, one of the ports on the Corinthian Isthmus.
Your zeal hath provoked very many - Hearing that the Corinthians were so intent on the relief of the sufferers in Palestine, other Churches, and especially they of Macedonia, came forward the more promptly and liberally.

Verse 3

Yet have I sent the brethren - Titus and his companions, mentioned in the preceding chapter.
That, as I said, ye may be ready - And he wished them to be ready, that they might preserve the good character he had given them: this was for their honor; and if they did not take care to do so, he might be reputed a liar; and thus both they and himself be ashamed before the Macedonians, should any of them at this time accompany him to Corinth.

Verse 5

Whereof ye had notice before - Instead of προκατηγγελμενην, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have προεπηγγελμενην, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin.
Bounty, and not as of covetousness - Had they been backward, strangers might have attributed this to a covetous principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous heart; whereas readiness to give is the characteristic of a liberal mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, covetousness, as if it were here to be understood as implying a small gift.

Verse 6

He which soweth sparingly - This is a plain maxim: no man can expect to reap but in proportion as he has sowed. And here almsgiving is represented as a seed sown, which shall bring forth a crop. If the sowing be liberal, and the seed good, the crop shall be so too.
Sowing is used among the Jews to express almsgiving: so they understand ^[345] : Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And ^[346], they interpret: Sow to yourselves almsgiving, and ye shall reap in mercy - if you show mercy to the poor, God will show mercy to you.

Verse 7

Not grudgingly, or of necessity - The Jews had in the temple two chests for alms; the one was של תובה of what was necessary, i.e. what the law required, the other was של נרבה of the free-will offerings. To escape perdition some would grudgingly give what necessity obliged them; others would give cheerfully, for the love of God, and through pity to the poor. Of the first, nothing is said; they simply did what the law required. Of the second, much is said; God loves them. The benefit of almsgiving is lost to the giver when he does it with a grumbling heart. And, as he does not do the duty in the spirit of the duty, even the performance of the letter of the law is an abomination in the sight of God.
To these two sorts of alms in the temple the apostle most evidently alludes. See Schoettgen.

Verse 8

God is able to make all grace abound - We have already seen, ^[347] that the word χαρις, in the connection in which the apostle uses it in these chapters, signifies a charitable gift; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the sowing plenteously: those who do so shall reap plenteously - they shall have an abundance of God's blessings.

Verse 9

He hath dispersed abroad - Here is still the allusion to the sower. He sows much; not at home merely, or among those with whom he is acquainted, but abroad - among the strangers, whether of his own or of another nation. The quotation is taken from ^[348].
He hath given to the poor - This is the interpretation of he hath scattered abroad; and therefore it is said, his righteousness remaineth for ever - his good work is had in remembrance before God. By righteousness we have already seen that the Jews understand almsgiving. See the note on ^[349].

Verse 10

Now he that ministereth seed to the sower - The sower, as we have already seen, is he that gives alms of what he hath; and God, who requires him to give these alms, is here represented as providing him with the means. As in the creation, if God had not created the earth with every tree and plant with its seed in itself, so that a harvest came, without a previous ploughing and sowing, there could have been no seed to deposit in the earth; so, if God had not, in the course of his providence, given them the property they had, it would be impossible for them to give alms. And as even the well cultivated and sowed field would be unfruitful if God did not, by his unseen energy and blessing, cause it to bring forth, and bring to maturity; so would it have been with their property: it could not have increased; for without his blessing riches take wings and flee away, as an eagle towards heaven. Therefore, in every sense, it is God who ministers seed to the sower, and multiplies the seed sown. And as all this properly comes from God, and cannot exist without him, he has a right to require that it be dispensed in that way which he judges best.
The word ὁ - επιχορηγων, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from επι, to, and χορηγω, to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself.
There is a fine exemplification of this in the same figure thus produced by the prophet. ^[350], ^[351] : I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note at ^[352].
The fruits of your righteousness - Your beneficence; for so δικαιοσυνηis here to be understood. See the note on ^[353], already referred to.

Verse 11

Being enriched in every thing - Observe, Why does God give riches? That they may be applied to his glory, and the good of men. Why does he increase riches? That those who have them may exercise all bountifulness. And if they be enriched in every thing, what will be the consequence if they do not exercise all bountifulness? Why, God will curse their blessings; the rust shall canker them, and the moth shall consume their garments. But if, on the other hand, they do thus apply them, then they cause thanksgiving to God. The 9th and 10th verses should be read in a parenthesis, for this verse connects with the eighth.

Verse 12

For the administration of this service - The poor are relieved, see the hand of God in this relief, and give God the glory of his grace.

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.

Verse 14

The exceeding grace of God in you - By the ὑπερβαλλουσαν χαριν, superabounding or transcending grace, of God, which was in them, the apostle most evidently means the merciful and charitable disposition which they had towards the suffering saints. The whole connection, indeed the whole chapter, proves this; and the apostle attributes this to its right source, the grace or goodness of God. They had the means of charity, but God had given these means; they had a feeling, and charitable heart, but God was the author of it. Their charity was superabundant, and God had furnished both the disposition, the occasion, and the means by which that disposition was to be made manifest.

Verse 15

Thanks be unto God for his unspeakable gift - Some contend that Christ only is here intended; others, that the almsgiving is meant.
After all the difference of commentators and preachers, it is most evident that the ανεκδιηγητος δωρεα, unspeakable gift, is precisely the same with the ὑπερβαλλουση χαρις, superabounding grace or benefit, of the preceding verse. If therefore Jesus Christ, the gift of God s unbounded love to man, be the meaning of the unspeakable gift in this verse, he is also intended by the superabounding grace in the preceding. But it is most evident that it is the work of Christ in them, and not Christ himself, which is intended in the 14th verse (^[354]); and consequently, that it is the same work, not the operator, which is referred to in this last verse.
A Few farther observations may be necessary on the conclusion of this chapter.
1. Jesus Christ, the gift of God's love to mankind, is an unspeakable blessing; no man can conceive, much less declare, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man; though this is not the meaning of the last verse.
2. The conversion of a soul from darkness to light, from sin to holiness, from Satan to God, is not less inconceivable. It is called a new creation, and creative energy cannot be comprehended. To have the grace of God to rule the heart, subduing all things to itself and filling the soul with the Divine nature, is an unspeakable blessing; and the energy that produced it is an unspeakable gift. I conclude, therefore, that it is the work of Christ in the soul, and not Christ himself, that the apostle terms the superabounding or exceeding great grace, and the unspeakable gift; and Dr. Whitby's paraphrase may be safely admitted as giving the true sense of the passage. "Thanks be unto God for his unspeakable gift: i.e. this admirable charity (proceeding from the work of Christ in the soul) by which God is so much glorified, the Gospel receives such credit, others are so much benefited, and you will be by God so plentifully rewarded." This is the sober sense of the passage; and no other meaning can comport with it. The passage itself is a grand proof that every good disposition in the soul of man comes from God; and it explodes the notion of natural good, i.e. good which God does not work, which is absurd; for no effect can exist without a cause; and God being the fountain of good, all that can be called good must come immediately from himself. See ^[355].
3. Most men can see the hand of God in the dispensations of his justice, and yet these very seldom appear. How is it that they cannot equally see his hand in the dispensations of his mercy, which are great, striking, and unremitting? Our afflictions we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to complaint, but dead to gratitude. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us? Ask his own eternal clemency; and ask the Mediator before the throne. The mystery of our preservation and salvation can be there alone explained.

Chapter 10

Introduction

The apostle vindicates himself against the aspersions cast on his person by the false apostle; and takes occasion to mention his spiritual might and authority, ^[356]. He shows them the impropriety of judging after the outward appearance, ^[357]. Again refers to his apostolical authority, and informs them that when he again comes among them he will show himself in his deeds as powerful as his letters intimated, ^[358]. He shows that these false teachers sat down in other men's labors, having neither authority nor influence from God to break up new ground, while he and the apostles in general had the regions assigned to them through which they were to sow the seed of life; and that he never entered into any place where the work was made ready to his hand by others, ^[359]. He concludes with intimating that the glorying of those false apostles was bad; that they had nothing but self-commendation; and that they who glory should glory in the Lord, ^[360], ^[361].

Verse 1

I Paul myself beseech you by the meekness - Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and labored to corrupt the Christian Church.
Who in presence am base among you, but being absent am bold toward you - He seems to quote these as the words of his calumniator, as if he had said; "This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts." The word ταπεινος, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse.

Verse 2

Some, which think of us as if we walked according to the flesh - As it is customary for cowards and overbearing men to threaten the weak and the timid when present; to bluster when absent; and to be very obsequious in the presence of the strong and courageous. This conduct they appear to have charged against the apostle, which he calls here walking after the flesh - acting as a man who had worldly ends in view, and would use any means in order to accomplish them.

Verse 3

Though we walk in the flesh - That is: Although I am in the common condition of human nature, and must live as a human being, yet I do not war after the flesh - I do not act the coward or the poltroon, as they insinuate. I have a good cause, a good captain, strength at will, and courage at hand. I neither fear them nor their master.

Verse 4

The weapons of our warfare - The apostle often uses the metaphor of a warfare to represent the life and trials of a Christian minister. See ^[362]; ^[363]; ^[364].
Are not carnal - Here he refers to the means used by the false apostle in order to secure his party; he calumniated St. Paul, traduced the truth, preached false and licentious doctrines, and supported these with sophistical reasonings.
But mighty through God - Our doctrines are true and pure, they come from God and lead to him, and he accompanies them with his mighty power to the hearts of those who hear them; and the strong holds - the apparently solid and cogent reasoning of the philosophers, we, by these doctrines, pull down; and thus the fortifications of heathenism are destroyed, and the cause of Christ triumphs wherever we come; and we put to flight the armies of the aliens.

Verse 5

Casting down imaginations - Λογισμους· Reasonings or opinions. The Greek philosophers valued themselves especially on their ethic systems, in which their reasonings appeared to be very profound and conclusive; but they were obliged to assume principles which were either such as did not exist, or were false in themselves, as the whole of their mythologic system most evidently was: truly, from what remains of them we see that their metaphysics were generally bombast; and as to their philosophy, it was in general good for nothing. When the apostles came against their gods many and their lords many with the One Supreme and Eternal Being, they were confounded, scattered, annihilated; when they came against their various modes of purifying the mind - their sacrificial and mediatorial system, with the Lord Jesus Christ, his agony and bloody sweat, his cross and passion, his death and burial, and his glorious resurrection and ascension, they sunk before them, and appeared to be what they really were, as dust upon the balance, and lighter than vanity.
Every high thing - Even the pretendedly sublime doctrines, for instance, of Plato, Aristotle, and the Stoics in general, fell before the simple preaching of Christ crucified.
The knowledge of God - The doctrine of the unity and eternity of the Divine nature, which was opposed by the plurality of their idols, and the generation of their gods, and their men-made deities. It is amazing how feeble a resistance heathenism made, by argument or reasoning, against the doctrine of the Gospel! It instantly shrunk from the Divine light, and called on the secular power to contend for it! Popery sunk before Protestantism in the same way, and defended itself by the same means. The apostles destroyed heathenism wherever they came; the Protestants confuted popery wherever their voice was permitted to be heard.
Bringing into captivity every thought - Heathenism could not recover itself; in vain did its thousands of altars smoke with reiterated hecatombs, their demons were silent, and their idols were proved to be nothing in the world. Popery could never, by any power of self-reviviscence, restore itself after its defeat by the Reformation: it had no Scripture, consecutively understood; no reason, no argument; in vain were its bells rung, its candles lighted, its auto da fe's exhibited; in vain did its fires blaze; and in vain were innumerable human victims immolated on its altars! The light of God penetrated its hidden works of darkness, and dragged its three-headed Cerberus into open day; the monster sickened, vomited his henbane, and fled for refuge to his native shades.
The obedience of Christ - Subjection to idols was annihilated by the progress of the Gospel among the heathens; and they soon had but one Lord, and his name one. In like manner the doctrines of the reformation, mighty through God, pulled down - demolished and brought into captivity, the whole papal system; and instead of obedience to the pope, the pretended vicar of God upon earth, obedience to Christ, as the sole almighty Head of the Church, was established, particularly in Great Britain, where it continues to prevail. Hallelujah! the Lord God Omnipotent reigneth!

Verse 6

And having in a readiness to revenge all disobedience - I am ready, through this mighty armor of God, to punish those opposers of the doctrine of Christ, and the disobedience which has been produced by them.
When your obedience is fulfilled - When you have in the fullest manner, discountenanced those men, and separated yourselves from their communion. The apostle was not in haste to pull up the tares, lest he should pull up the wheat also.
All the terms in these two verses are military. Allusion is made to a strongly fortified city, where the enemy had made his last stand; entrenching himself about the walls; strengthening all his redoubts and ramparts; raising castles, towers, and various engines of defense and offense upon the walls; and neglecting nothing that might tend to render his strong hold impregnable. The army of God comes against the place and attacks it; the strong holds οχυροματα, all the fortified places, are carried. The imaginations, λογισμοι, engines, and whatever the imagination or skill of man could raise, are speedily taken and destroyed. Every high thing, παν ὑψωμα, all the castles and towers are sapped, thrown down and demolished; the walls are battered into breaches; and the besieging army, carrying every thing at the point of the sword, enter the city, storm and take the citadel. Every where defeated, the conquered submit, and are brought into captivity, αιχμαλωτιζοντες, are led away captives; and thus the whole government is destroyed.
It is easy to apply these things, as far as may be consistent with the apostle's design. The general sense I have given in the preceding notes.

Verse 7

Do ye look on things after the outward appearance? - Do not be carried away with appearances; do not be satisfied with show and parade.
If any man trust to himself that he is Christ's - Here, as in several other places of this and the preceding epistle, the τις, any or certain, person, most evidently refers to the false apostle who made so much disturbance in the Church. And this man trusted to himself - assumed to himself that he was Christ's messenger: it would not do to attempt to subvert Christianity at once; it had got too strong a hold of Corinth to be easily dislodged; he therefore pretended to be on Christ's side, and to derive his authority from him.
Let him of himself - Without any authority, certainly, from God; but, as he arrogates to himself the character of a minister of Christ, let him acknowledge that even so we are Christ's ministers; and that I have, by my preaching, and the miracles which I have wrought, given the fullest proof that I am especially commissioned by him.

Verse 8

For, though I should boast, etc. - I have a greater authority and spiritual power than I have yet shown, both to edify and to punish; but I employ this for your edification in righteousness, and not for the destruction of any delinquent. "This," says Calmet, "is the rule which the pastors of the Church ever propose to themselves in the exercise of their authority; whether to enjoin or forbid, to dispense or to oblige, to bind or to loose. They should use this power only as Jesus Christ used it - for the salvation, and not for the destruction, of souls."

Verse 9

That I may not seem, etc. - This is an elliptical sentence, and may be supplied thus: "I have not used this authority; nor will I add any more concerning this part of the subject, lest I should seem, as my adversary has insinuated, to wish to terrify you by my letters.

Verse 10

For his letters, say they, are weighty and powerful - He boasts of high powers, and that he can do great things. See on ^[365] (note).
But his bodily presence is weak - When you behold the man, you find him a feeble, contemptible mortal; and when ye hear him speak, his speech, ὁ λογος, probably, his doctrine, εξουθενημενος, is good for nothing; his person, matter, and manner, are altogether uninteresting, unimpressive, and too contemptible to be valued by the wise and the learned. This seems to be the spirit and design of this slander.
Many, both among the ancients and moderns, have endeavored to find out the ground there was for any part of this calumny; as to the moral conduct of the apostle, that was invulnerable; his motives, it is true, were suspected and denounced by this false apostle and his partisans; but they could never find any thing in his conduct which could support their insinuations.
What they could not attach to his character, they disingenuously attached to his person and his elocution.
If we can credit some ancient writers, such as Nicephorus, we shall find the apostle thus described: Παυλος μικρος ην και συνεσταλμενος το του σωματος μεγεθος· και ὡσπερ αγκυλον αυτο κεκτημενος· σμικρον δε, και κεκυφος· την οφιν λευκος, και το προσωπον προφερης, ψιλος την κεφαλην, κ. τ. λ.
Nicephor., lib. ii., cap. 17. "Paul was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with grey hairs, as was his head, etc."
I quote from Calmet, not having Nicephorus at hand.
An old Greek writer, says the same author, whose works are found among those of Chrysostom, tom. vi. hom. 30, page 265, represents him thus: - Παυλος ὁ τριπηχυς ανθρωπος, και των ουρανων ἁπτομενος· "Paul was a man of about three cubits in height, (four feet six), and yet, nevertheless, touched the heavens." Others say that "he was a little man, had a bald head, and a large nose." See the above, and several other authorities in Calmet. Perhaps there is not one of these statements correct: as to Nicephorus, he is a writer of the fourteenth century, weak and credulous, and worthy of no regard. And the writer found in the works of Chrysostom, in making the apostle little more than a pigmy, has rendered his account incredible.
That St. Paul could be no such diminutive person we may fairly presume from the office he filled under the high priest, in the persecution of the Church of Christ; and that he had not an impediment in his speech, but was a graceful orator, we may learn from his whole history, and especially from the account we have, ^[366], where the Lycaonians took him for Mercury, the god of eloquence, induced thereto by his powerful and persuasive elocution. In short, there does not appear to be any substantial evidence of the apostle's deformity, pigmy stature, bald head, pale and wrinkled face, large nose, stammering speech, etc., etc. These are probably all figments of an unbridled fancy, and foolish surmisings.

Verse 11

Such as we are in word - A threatening of this kind would doubtless alarm the false apostle; and it is very likely that he did not await the apostle's coming, as he would not be willing to try the fate of Elymas.

Verse 12

We dare not make ourselves, etc. - As if he had said: I dare neither associate with, nor compare myself to, those who are full of self-commendation. Some think this to be an ironical speech.
But they, measuring themselves by themselves - They are not sent of God; they are not inspired by his Spirit; therefore they have no rule to think or act by. They are also full of pride and self-conceit; they look within themselves for accomplishments which their self-love will soon find out; for to it real and fictitious are the same. As they dare not compare themselves with the true apostles of Christ, they compare themselves with each other; and, as they have no perfect standard, they can have no excellence; nor can they ever attain true wisdom, which is not to be had from looking at what we are but to what we should be; and if without a directory, what we should be will never appear, and consequently our ignorance must continue. This was the case with these self-conceited false apostles; but ου συνιουσιν, are not wise, Mr. Wakefield contends, is an elegant Graecism signifying they are not aware that they are measuring themselves by themselves, etc.

Verse 13

Things without our measure - There is a great deal of difficulty in this and the three following verses, and there is a great diversity among the MSS.; and which is the true reading can scarcely be determined. Our version is perhaps the plainest that can be made of the text. By the measure mentioned here, it seems as if the apostle meant the commission he received from God to preach the Gospel to the Gentiles; a measure or district that extended through all Asia Minor and Greece, down to Achaia, where Corinth was situated, a measure to reach even unto you. But the expressions in these verses are all agonistical, and taken from the stadium or race course in the Olympic and Isthmian games. The μετρον, or measure, was the length of the δρομος, or course; and the κανων, rule or line, ^[367], ^[368], was probably the same with the γραμμα, or white line, which marked out the boundaries of the stadium; and the verbs reach unto, stretch out, etc., are all references to the exertions made to win the race. As this subject is so frequently alluded to in these epistles, I have thought it of importance to consider it particularly in the different places where it occurs.

Verse 14

For we stretch not ourselves beyond - We have not proceeded straight from Macedonia through Thessaly, and across the Adriatic Gulf into Italy, which would have led us beyond you westward; but knowing the mind of our God we left this direct path, and came southward through Greece, down into Achaia, and there we planted the Gospel. The false apostle has therefore got into our province, and entered into our labors, and there boasts as if the conversion of the heathen Achaians had been his own work. As there is an allusion here to the stadium, and to the Olympic games in general, we may consider the apostle as laying to the charge of the disturber at Corinth that he had got his name surreptitiously inserted on the military list; that he was not striving lawfully; had no right to the stadium, and none to the crown. See the observations at the end of 1 Corinthians 9; (^[369] (note)) and the note on ^[370] of this chapter; (^[371] (note)).

Verse 15

Not boasting of things without our measure - We speak only of the work which God has done by us; for we have never attempted to enter into other men's labors, and we study to convert those regions assigned to us by the Holy Spirit. We enter the course lawfully, and run according to rule. See above.
When your faith is increased - When you receive more of the life and power of godliness, and when you can better spare me to go to other places.
We shall be enlarged by you - Μεγαλυνθηναι probably signifies here to be praised or commended; and the sense would be this; We hope that shortly, on your gaining an increase of true religion, after your long distractions and divisions, you will plainly see that we are the true messengers of God to you, and that in all your intercourse with your neighbors, or foreign parts, you will speak of this Gospel preached by us as a glorious system of saving truth; and that, in consequence, the heathen countries around you will be the better prepared to receive our message; and thus our rule or district will be abundantly extended. This interpretation agrees well with the following verse.

Verse 16

To preach the Gospel in the regions beyond you - He probably refers to those parts of the Morea, such as Sparta, etc., that lay southward of them; and to Italy, which lay on the west; for it does not appear that he considered his measure or province to extend to Libya, or any part of Africa. See the Introduction, Section 12.
Not to boast in another man's line - So very scrupulous was the apostle not to build on another man's foundation, that he would not even go to those places where other apostles were labouring. He appears to think that every apostle had a particular district or province of the heathen world allotted to him, and which God commissioned him to convert to the Christian faith. No doubt every apostle was influenced in the same way; and this was a wise order of God; for by these means the Gospel was more quickly spread through the heathen provinces than it otherwise would have been. The apostles had deacons or ministers with them whose business it was to water the seed sown; but the apostles alone, under Christ, sowed and planted.

Verse 17

He that glorieth, let him glory in the Lord - Instead of boasting or exulting even in your own success in preaching the Gospel, as none can be successful without the especial blessing of God, let God who gave the blessing have the glory. Even the genuine apostle, who has his commission immediately from God himself, takes no praise to himself from the prosperity of his work, but gives it all to God. How little cause then have your uncommissioned men to boast, to whom God has assigned no province, and who only boast in another man's line of things made ready to their hand!

Verse 18

Not he that commendeth himself - Not the person who makes a parade of his own attainments; who preaches himself, and not Christ Jesus the Lord; and, far from being your servant for Christ's sake, affects to be your ruler; not such a one shall be approved of God, by an especial blessing on his labors; but he whom the Lord commendeth, by giving him the extraordinary gifts of the Holy Spirit, and converting the heathen by his ministry. These were qualifications to which the false apostle at Corinth could not pretend. He had language and eloquence, and show and parade; but he had neither the gifts of an apostle nor an apostle's success.
1. Dr. Whitby observes that the apostle, in the 13th, 14th, 15th, and 16th verses, (^[372]) endeavors to advance himself above the false apostles in the three following particulars: - (1.) That whereas they could show no commission to preach to the Corinthians, no measure by which God had distributed the Corinthians to them as their province, he could do so. We have a measure to reach even to you, ^[373]. (2.) That whereas they went out of their line, leaping from one Church to another, he went on orderly, in the conversion of the heathens, from Judea through all the interjacent provinces, till he came to Corinth. (3.) Whereas they only came in and perverted the Churches where the faith had already been preached, and so could only boast of things made ready to their hands, ^[374], he had labored to preach the Gospel where Christ had not been named, lest he should build on another man's foundation, ^[375].
2. We find that from the beginning God appointed to every man his promise, and to every man his labor; and would not suffer even one apostle to interfere with another. This was a very wise appointment; for by this the Gospel was not only more speedily diffused over the heathen nations, as we have already remarked, but the Churches were better attended to, the Christian doctrine preserved in its purity, and the Christian discipline properly enforced. What is any men's work is no man's in particular; and thus the work is neglected. In every Church of God there should be some one who for the time being has the care of it, who may be properly called its pastor; and who is accountable for its purity in the faith, and its godly discipline.
3. Every man who ministers in holy things should be well assured of his call to the work; without this he can labor neither with confidence nor comfort. And he should be careful to watch over the flock, that no destroying wolf be permitted to enter the sacred fold, and that the fences of a holy discipline be kept in proper repair.
4. It is base, abominable, and deeply sinful, for a man to thrust himself into other men's labors, and, by sowing doubtful disputations among a Christian people, distract and divide them, that he may get a party to himself. Such persons generally act as the false apostle at Corinth; preach a relaxed morality; place great stress upon certain doctrines which flatter and soothe self-love; calumniate the person, system of doctrines, and mode of discipline, of the pastor who perhaps planted that Church, or who in the order of God's providence has the oversight of it. This is an evil that has prevailed much in all ages of the Church; there is at present much of it in the Christian world, and Christianity is disgraced by it.

Chapter 11

Introduction

The apostle apologizes for expressing his jealousy relative to the true state of the Corinthians; still fearing lest their minds should have been drawn aside from the simplicity of the Gospel, ^[376]; From this he takes occasion to extol his own ministry, which had been without charge to them, having been supported by the Churches of Macedonia while he preached the Gospel at Corinth, ^[377]. Gives the character of the false apostles, ^[378]. Shows what reasons he has to boast of secular advantages of birth, education, Divine call to the ministry, labors in that ministry, grievous persecutions, great sufferings, and extraordinary hazards, vv. 16-33.

Verse 1

Would to God ye could bear with me - Οφελον ηνειχεσθε μου μικρον. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear.
In my folly - In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defense, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, ^[379]. And let no man think me a fool for my boasting, ^[380].

Verse 2

I am jealous over you, etc. - The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on ^[381], and the observations at the end of that chapter (see note at ^[382]); or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life.
That I may present you as a chaste virgin - The allusion is still kept up; and there seems to be a reference to ^[383], that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or harmosyni, who had educated and prepared this virgin for her husband, and espoused her to him. See the observations already referred to at the end of the third chapter of John. (^[384] (note))

Verse 3

As the serpent beguiled Eve through his subtilty - This is a strong reflection on the false apostle and his teaching: he was subtle, πανουργος and by his subtlety (πανουργια, from παν, all, and εργον, work; his versatility of character and conduct, his capability of doing all work, and accommodating himself to the caprices, prejudices, and evil propensities of those to whom he ministered) he was enabled to corrupt the minds of the people from the simplicity of the Gospel of Christ; or, to follow the metaphor, he had seduced the pure, chaste, well educated virgin, from her duty, affection, and allegiance to her one only true husband, the high priest, Jesus Christ. And here he seems to intimate that the serpent had seduced the mind of Eve from her affections and allegiance to Adam, her true husband; and certainly from God, her creator and governor. See at the end of the chapter (note).

Verse 4

For if he that cometh - The false apostle, who came after St. Paul had left Corinth.
Preacheth another Jesus - Who can save more fully and more powerfully than that Jesus whom I have preached.
Or if ye receive another spirit - And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached.
Or another Gospel - Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me.
Others think that the last clause should be rendered, Ye might well bear with Me - notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best.

Verse 5

I was not - behind the very chiefest apostles - That is: The most eminent of the apostles have not preached Christ, ministered the spirit, explained and enforced the doctrines of the Gospel in a more powerful and effectual manner than I have done.

Verse 6

But though I be rude in speech - Ιδιωτης τῳ λογῳ Though I speak like a common unlettered man, in plain unadorned phrase, studying none of the graces of eloquence; yet I am not unskilled in the most profound knowledge of God, of spiritual and eternal things, of the nature of the human soul, and the sound truths of the Gospel system: ye yourselves are witnesses of this, as in all these things I have been thoroughly manifested among you.
Inspired men received all their doctrines immediately from God, and often the very words in which those doctrines should be delivered to the world; but in general the Holy Spirit appears to have left them to their own language, preventing them from using any expression that might be equivocal, or convey a contrary sense to that which God intended.
That St. Paul wrote a strong, nervous, and sufficiently pure language, his own writings sufficiently testify; but the graces of the Greek tongue he appears not to have studied, or at least he did not think it proper to use them; for perhaps there is no tongue in the world that is so apt to seduce the understanding by its sounds and harmony, as the Greek. It is not an unusual thing for Greek scholars to the present day to be in raptures with the harmony of a Greek verse, the sense of which is but little regarded, and perhaps is little worth! I should suppose that God would prevent the inspired writers from either speaking or writing thus, that sound might not carry the hearer away from sense; and that the persuasive force of truth might alone prevail, and the excellence of the power appear to be of God and not of man. Taking up the subject in this point of view, I see no reason to have recourse to the supposition, or fable rather, that the apostle had an impediment in his speech, and that he alludes to this infirmity in the above passage.

Verse 7

Have I committed an offense in abasing myself - Have I transgressed in labouring with my hands that I might not be chargeable to you? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labor for my support? Well; I have done this that you might be exalted - that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light and blessedness. And will you complain that I preached the Gospel gratis to you? Surely not. The whole passage is truly ironical.

Verse 8

I robbed other Churches - This part of the sentence is explained by the latter, taking wages to do you service. The word οψωνιον signifies the pay of money and provisions given daily to a Roman soldier. As if he had said: I received food and raiment, the bare necessaries of life, from other Churches while labouring for your salvation. Will you esteem this a crime?

Verse 9

And when I was present with you - The particle και which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you?
The brethren which came from Macedonia - He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, ^[385], ^[386]. See the Introduction, Section 6.

Verse 10

As the truth of Christ is in me - Εστιν αληθεια Χριστου εν εμοι· The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath.
In the regions of Achaia - The whole of the Peloponnesus, or Morea, in which the city of Corinth stood. From this it appears that he had received no help from any of the other Churches in the whole of that district.

Verse 11

Wherefore - Why have I acted thus? and why do I propose to continue to act thus? is it because I love you not, and will not permit you to contribute to my support? God knoweth the contrary; I do most affectionately love you.

Verse 12

But what I do, etc. - I act thus that I may cut off occasion of glorying, boasting, or calumniating from them - the false prophets and his partisans, who seek occasion - who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you; for they bring you into bondage, and devour you, ^[387].
Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labors; which could never comport with their views of gain and secular profit.

Verse 13

For such are false apostles - Persons who pretend to be apostles, but have no mission from Christ.
Deceitful workers - They do preach and labor, but they have nothing but their own emolument in view.
Transforming themselves - Assuming as far as they possibly can, consistently with their sinister views, the habit, manner, and doctrine of the apostles of Christ.

Verse 14

And no marvel - Και ου θαυμαστον· And no wonder; it need not surprise you what the disciples do, when you consider the character of the master.
Satan himself is transformed into an angel of light - As in ^[388] the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men:
1. The subtle serpent.
2. The roaring lion.
3. The angel of light.
He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretense of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God.

Verse 15

Whose end shall be according to their works - A bad way leads to a bad end. The way of sin is the way to hell.

Verse 16

Let no man think me a fool - See the note on ^[389]. As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labors and sufferings; he thinks it necessary to introduce the discourse once more as he did ^[390].

Verse 17

I speak it not after the Lord - Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh.

Verse 18

Seeing that many glory after the flesh - Boast of external and secular things.

Verse 19

Ye suffer fools gladly, seeing ye yourselves are wise - A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonorable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom.

Verse 20

For ye suffer - As you are so meek and gentle as to submit to be brought into bondage, to have your property devoured, your goods taken away, yourselves laid in the dust, so that others may exalt themselves over you, yea, and will bear from those the most degrading indignity; then of course, you will bear with one who has never insulted, defrauded, devoured, taken of you, exalted himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate.
The expressions in this verse are some evidence that the false apostle was a Judaizing teacher. You suffer, says the apostle, if a man, καταδουλοι, bring you into bondage, probably meaning to the Jewish rites and ceremonies, ^[391]; ^[392]. If he devour you; as the Pharisees did the patrimony of the widows, and for a pretense made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, etc. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honor and dignity than all the families of the Gentiles; if he smite you on the face - treat you with indignity, as the Jews did the Gentiles, considering them only as dogs, and not fit to be ranked with any of the descendants of Jacob.

Verse 21

I speak as concerning reproach - Dr. Whitby thus paraphrases this verse: "That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak - inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me."

Verse 22

Are they Hebrews - Speaking the sacred language, and reading in the congregation from the Hebrew Scriptures? the same is my own language.
Are they Israelites - Regularly descended from Jacob, and not from Esau? I am also one.
Are they the seed of Abraham - Circumcised, and in the bond of the covenant? So am I. I am no proselyte, but I am a Hebrew of the Hebrews both by father and mother; and can trace my genealogy, through the tribe of Benjamin, up to the father of the faithful.

Verse 23

Are they ministers of Christ - So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavored to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians.
I am more - More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are.
In labors more abundant - Far from sitting down to take my ease in a Church already gathered into Christ; I travel incessantly, preach every where, and at all risks, in order to get the heathen brought from the empire of darkness into the kingdom of God's beloved Son.
In stripes above measure - Being beaten by the heathen, who had no particular rule according to which they scourged criminals; and we find, from ^[393], ^[394], that they beat Paul unmercifully with many stripes. See the note on ^[395].
In prisons more frequent - See ^[396], and the whole of the apostle's history; and his long imprisonment of at least two years at Rome, ^[397], ^[398]. It does not appear that there is any one instance of a false apostle having been imprisoned for the testimony of Christ; this was a badge of the true apostles.
In deaths oft - That is, in the most imminent dangers. See ^[399]; ^[400]. And see the apostle's history in the Acts.

Verse 24

Of the Jews five times received I forty stripes save one - That is, he was five times scourged by the Jews, whose law (^[401]) allowed forty stripes; but they, pretending to be lenient, and to act within the letter of the law, inflicted but thirty-nine.
To except one stripe from the forty was a very ancient canon among the Jews, as we learn from Josephus, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: πληγας μιας λειπουσης τεσσαπακοντα· forty stripes, excepting one.
The Mishna gives this as a rule, Mish., Maccoth, fol. 22, 10: "How often shall he, the culprit, be smitten?
Ans. ארבעים תמר אתר forty stripes, wanting one; i.e. with the number which is highest to forty."
Frequently a man was scourged according to his ability to bear the punishment; and it is a canon in the Mishna, "That he who cannot bear forty stripes should receive only eighteen, and yet be considered as having suffered the whole punishment." They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty.
The manner in which this punishment was inflicted is described in the Mishna, fol. 22, 2: "The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal's breast, another third on his right shoulder, and another on his left. The man who receives the punishment is neither sitting nor standing, but all the while stooping; and the man smites with all his strength, with one hand." The severity of this punishment depends on the nature of the scourge, and the strength of the executioner.
It is also observed that the Jews did not repeat scourgings except for enormous offenses. But they had scourged the apostle five times; for with those murderers no quarter would be given to the disciples, as none was given to the Master. See Schoettgen.

Verse 25

Thrice was I beaten with rods - This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle's being treated thus once, namely at Philippi, ^[402]. See Section 9 of the Introduction.
Once was I stoned - Namely, at Lystra, ^[403], etc.
A night and a day I have been in the deep - To what this refers we cannot tell; it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that βυθος, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed from Troas. But this is not likely.

Verse 26

In journeyings often - He means the particular journeys which he took to different places, for the purpose of propagating the Gospel.
In perils of waters - Exposed to great dangers in crossing rivers; for of rivers the original, ποταμων, must be understood.
Of robbers - Judea itself, and perhaps every other country, was grievously infested by banditti of this kind; and no doubt the apostle in his frequent peregrinations was often attacked, but, being poor and having nothing to lose, he passed unhurt, though not without great danger.
In perils by mine own countrymen - The Jews had the most rooted antipathy to him, because they considered him an apostate from the true faith, and also the means of perverting many others. There are several instances of this in the Acts; and a remarkable conspiracy against his life is related, ^[404], etc.
In perils by the heathen - In the heathen provinces whither he went to preach the Gospel. Several instances of these perils occur also in the Acts.
In perils in the city - The different seditions raised against him; particularly in Jerusalem, to which Ephesus and Damascus may be added.
Perils in the wilderness - Uninhabited countries through which he was obliged to pass in order to reach from city to city. In such places it is easy to imagine many dangers from banditti, wild beasts, cold, starvation, etc.
Perils in the sea - The different voyages he took in narrow seas, such as the Mediterranean, about dangerous coasts, and without compass.
False brethren - Persons who joined themselves to the Church, pretending faith in Christ, but intending to act as spies, hoping to get some matter of accusation against him. He no doubt suffered much also from apostates.

Verse 27

In weariness and painfulness - Tribulations of this kind were his constant companions. Lord Lyttleton and others have made useful reflections on this verse: "How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked, yet coming into the presence of persons of high life, and speaking in large and various assemblies on matters of the utmost importance!" Had not St. Paul been deeply convinced of the truth and absolute certainty of the Christian religion, he could not have continued to expose himself to such hardships.

Verse 28

Beside those things that are without - Independently of all these outward things, I have innumerable troubles and mental oppressions.
Which cometh upon me - Ἡ επισυατασις· This continual press of business; this insurrection of cases to be heard, solved, and determined, relative to the doctrine, discipline, state, persecution, and supply of all the Churches.
All his perils were little in comparison of what he felt relative to the peace, government, and establishment of all the Churches among the Gentiles; for as he was the apostle of the Gentiles, the government of all the Churches among these fell in some sort on him, whether they were of his own planting or of the planting of others. See ^[405]. None but a conscientious minister, who has at heart the salvation of souls, can enter into the apostle's feelings in this place.

Verse 29

Who is weak - What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear?
Who is offended - Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.

Verse 30

I will glory - which concern mine infirmities - I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him.
Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that "he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary." And to support this most unholy interpretation, they quote those other words of the apostle, ^[406] : Most gladly therefore will I rather glory in my infirmities, my indwelling corruptions, that the power of Christ, in chaining the fierce lion, may rest upon me. But it would be difficult to produce a single passage in the whole New Testament where the word ασθενεια, which we translate infirmity, has the sense of sin or moral corruption. The verb ασθενεω signifies to be weak, infirm, sick, poor, despicable through poverty, etc. And in a few places it is applied to weakness in the faith, to young converts, who are poor in religious knowledge, not yet fully instructed in the nature of the Gospel; ^[407]; ^[408], ^[409]. And it is applied to the works of the law, to point out their inability to justify a sinner, ^[410]. But to inward sin, and inward corruption it is never applied. I am afraid that what these persons call their infirmities may rather be called their strengths; the prevailing and frequently ruling power of pride, anger, ill-will, etc.; for how few think evil tempers to be sins! The gentle term infirmity softens down the iniquity; and as St. Paul, so great and so holy a man, say they, had his infirmities, how can they expect to be without theirs? These should know that they are in a dangerous error; that St. Paul means nothing of the kind; for he speaks of his sufferings, and of these alone. One word more: would not the grace and power of Christ appear more conspicuous in slaying the lion than in keeping him chained? in destroying sin, root and branch; and filling the soul with his own holiness, with love to God and man, with the mind - all the holy heavenly tempers, that were in himself; than in leaving these impure and unholy tempers, ever to live and often to reign in the heart? The doctrine is discreditable to the Gospel, and wholly antichristian.

Verse 31

The God and Father of our Lord - Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in ^[411] of this chapter; see also ^[412], and ^[413]. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, etc.; and as others do who, conscious of their own falsity, endeavor to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.

Verse 32

In Damascus the governor under Aretas - For a description of Damascus see the note on ^[414]. And for the transaction to which the apostle refers see ^[415]. As to King Aretas, there were three of this name. The first is mentioned 2 Maccabeans ^[416]. The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, ^[417], etc.
But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced her, in order to marry Herodias, his brother Philip's wife. Aretas, on this indignity offered to his family, made war upon Herod. Herod applied to Tiberius for help, and the emperor sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the meantime Tiberius died; and thus Aretas was snatched from ruin, Joseph., Antiq. lib. xviii. c. 5. What Aretas did in the interim is not known; but it is conjectured that he availed himself of the then favorable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, Section 2.
The governor - Εθναρχης· Who this ethnarch was, we cannot tell. The word ethnarch signifies the governor of a province, under a king or emperor.
Desirous to apprehend me - The enemies of the apostle might have represented him to the governor as a dangerous spy, employed by the Romans.

Verse 33

Through a window in a basket - Probably the house was situated on the wall of the city. See the notes on this history, ^[418] (note).
In ^[419] of this chapter the apostle most evidently alludes to the history of the temptation, and fall of Adam and Eve, as related in ^[420], etc.; and which fall is there attributed to the agency of a being called נחש nachash, here, and in other places, translated οφις, serpent. In my notes on Genesis I have given many, and, as I judge, solid reasons, why the word cannot be understood literally of a serpent of any kind; and that most probably a creature of the simia or ape genus was employed by the devil on this occasion. The arguments on this subject appeared to me to be corroborated by innumerable probabilities; but I left the conjecture afloat, (for I did not give it a more decisive name), and placed it in the hands of my readers to adopt, reject, or amend, as their judgments might direct them. To several this sentiment appeared a monstrous heresy! and speedily the old serpent had a host of defenders. The very modest opinion, or conjecture, was controverted by some who were both gentlemen and scholars, and by several who were neither; by some who could not affect candour because they had not even the appearance of it, but would affect learning because they wished to be reputed wise. What reason and argument failed to produce they would supply with ridicule; and as monkey was a convenient term for this purpose, they attributed it to him who had never used it. What is the result? They no doubt believe that they have established their system; and their arguments are to them conclusive. They have my full consent; but I think it right to state that I have neither seen nor heard of any thing that has the least tendency to weaken my conjecture, or produce the slightest wavering in my opinion. Indeed their arguments, and mode of managing them, have produced a very different effect on my mind to what they designed. I am now more firmly persuaded of the probability of my hypothesis than ever. I shall, however, leave the subject as it is: I never proposed it as an article of faith; I press it on no man. I could fortify it with many additional arguments if I judged it proper; for its probability appears to me as strong as the utter improbability of the common opinion, to defend which its abettors have descended to insupportable conjectures, of which infidels have availed themselves, to the discredit of the sacred writings. To those who choose to be wise and witty, and wish to provoke a controversy, this is my answer: I am doing a great work, so that I cannot come down. Why should the work cease, while I leave it and come Down to You? ^[421].

Chapter 12

Introduction

St. Paul mentions some wonderful revelations which he had received from the Lord, ^[422]. He speaks of his suffering in connection with these extraordinary revelations, that his character might be duly estimated, ^[423]. That he might not be too much exalted, a messenger of Satan is sent to buffet him; his prayer for deliverance, and the Divine answer, ^[424]. He exults in sufferings and reproaches, and vindicates his apostleship, ^[425]. Promises to come and visit them, ^[426], ^[427]. Answers some objections, ^[428]. And expresses his apprehensions that when he visits them he shall find many evils and disorders among them, ^[429].

Verse 1

It is not expedient for me - There are several various readings on this verse which are too minute to be noticed here; they seem in effect to represent the verse thus: "If it be expedient to glory, (which does not become me), I will proceed to visions," etc. The plain meaning of the apostle, in this and the preceding chapter, in reference to glorying is, that though to boast in any attainments, or in what God did by him, was in all possible cases to be avoided, as being contrary to the humility and simplicity of the Gospel; yet the circumstances in which he was found, in reference to the Corinthian Church, and his detractors there, rendered it absolutely necessary; not for his personal vindication, but for the honor of the Gospel, the credit of which was certainly at stake.
I will come to visions - Οπτασιας· Symbolical representations of spiritual and celestial things, in which matters of the deepest importance are exhibited to the eye of the mind by a variety of emblems, the nature and properties of which serve to illustrate those spiritual things.
Revelations - Αποκαλυψεις· A manifestation of things not before known, and such as God alone can make known, because they are a part of his own inscrutable counsels.

Verse 2

I knew a man in Christ - I knew a Christian, or a Christian man; for to such alone God now revealed himself, for vision and prophecy had been shut up from the Jews.
Fourteen years ago - On what occasion or in what place this transaction took place we cannot tell; there are many conjectures among learned men concerning it, but of what utility can they be when every thing is so palpably uncertain? Allowing this epistle to have been written some time in the year 57, fourteen years counted backward will lead this transaction to the year 42 or 43, which was about the time that Barnabas brought Paul from Tarsus to Antioch, ^[430], ^[431], and when he and Paul were sent by the Church of Antioch with alms to the poor Christians at Jerusalem. It is very possible that, on this journey, or while in Jerusalem, he had this vision, which was intended to be the means of establishing him in the faith, and supporting him in the many trials and difficulties through which he was to pass. This vision the apostle had kept secret for fourteen years.
Whether in the body I cannot tell - That the apostle was in an ecstasy or trance, something like that of Peter, ^[432], etc., there is reason to believe; but we know that being carried literally into heaven was possible to the Almighty. But as he could not decide himself, it would be ridiculous in us to attempt it.
Caught up to the third heaven - He appeared to have been carried up to this place; but whether bodily he could not tell, or whether the spirit were not separated for the time, and taken up to the third heaven, he could not tell.
The third heaven - The Jews talk of seven heavens, and Mohammed has received the same from them; but these are not only fabulous but absurd. I shall enumerate those of the Jews.
1. The Velum, or curtain, וילון - "Which in the morning is folded up, and in the evening stretched out." ^[433] : He stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in.
2. The firmament, or Expanse, רקיע - "In which the sun, moon, stars, and constellations are fixed." ^[434] : And God placed them in the Firmament of heaven.
3. The Clouds, or Ether, שקים - "Where the mill-stones are which grind the manna for the righteous." ^[435], etc.: Though he had commended the Clouds from above, and opened the doors of heaven, and had rained down manna, etc.
4. The Habitation, זבול - "Where Jerusalem, and the temple, and the altar, were constructed and where Michael the great prince stands and offers sacrifices." ^[436] : I have surely built thee a House To Dwell In, a settled place for thee to abide in for ever. "But where is heaven so called?" Answer: In ^[437] : Look down from Heaven, and behold from the Habitation, מזבול, of thy holiness.
5. The Dwelling-Place, מעון - "Where the troops of angels sing throughout the night, but are silent in the day time, because of the glory of the Israelites." ^[438] : The Lord will command his loving-kindness in the day time, and in the night his song shall be with me. "But how is it proved that this means heaven? "Answer: From ^[439]. Look down from thy holy habitation, ממעון, the Dwelling-Place of thy holiness; and from heaven, השמים, and bless thy people Israel.
6. The Fixed Residence, מבון - "Where are the treasures of snow and hail, the repository of noxious dews, of drops, and whirlwinds; the grotto of exhalations," etc. "But where are the heavens thus denominated?" Answer: In ^[440], ^[441], etc.: Then hear thou in Heaven thy Dwelling - Place, מכון שבת, thy Fixed Residence.
7. The Araboth, ערבות - "Where are justice, judgment, mercy, the treasures of life; peace and blessedness; the souls of the righteous, the souls and spirits which are reserved for the bodies yet to be formed, and the dew by which God is to vivify the dead." ^[442], ^[443]; ^[444], ^[445]; ^[446]; ^[447]; ^[448] : All of which are termed Araboth, ^[449]. Extol him who rideth on the heavens, בערבות ba Araboth, by his name Jah.
All this is sufficiently unphilosophical, and in several cases ridiculous.
In the sacred writings three heavens only are mentioned. The first is the atmosphere, what appears to be intended by רקיע rekia, the firmament or expansion, ^[450]. The second, the starry heaven; where are the sun, moon, planets, and stars; but these two are often expressed under the one term שמים shamayim, the two heavens, or expansions, and in ^[451], they appear to be both expressed by רקיע השמים rekia hashshamayim, the firmament of heaven. And, thirdly, the place of the blessed, or the throne of the Divine glory, probably expressed by the words שמי השמים shemei hashshamayim, the heavens of heavens. But on these subjects the Scripture affords us but little light; and on this distinction the reader is not desired to rely.
Much more may be seen in Schoettgen, who has exhausted the subject; and who has shown that ascending to heaven, or being caught up to heaven, is a form of speech among the Jewish writers to express the highest degrees of inspiration. They often say of Moses that he ascended on high, ascended on the firmament, ascended to heaven; where it is evident they mean only by it that he was favored with the nearest intimacy with God, and the highest revelations relative to his will, etc. If we may understand St. Paul thus, it will remove much of the difficulty from this place; and perhaps the unspeakable words, ^[452], are thus to be understood. He had the most sublime communications from God, such as would be improper to mention, though it is very likely that we have the substance of these in his epistles. Indeed, the two epistles before us seem, in many places, to be the effect of most extraordinary revelations.

Verse 4

Caught up into paradise - The Jewish writers have no less than four paradises, as they have seven heavens; but it is needless to wade through their fables. On the word paradise see the note on ^[453]. The Mohammedans call it jennet alferdoos, the garden of paradise, and say that God created it out of light, and that it is the habitation of the prophets and wise men.
Among Christian writers it generally means the place of the blessed, or the state of separate spirits. Whether the third heaven and paradise be the same place we cannot absolutely say; they probably are not; and it is likely that St. Paul, at the time referred to, had at least two of these raptures.
Which it is not lawful for a man to utter - The Jews thought that the Divine name, the Tetragrammaton יהוה Yehovah, should not be uttered, and that it is absolutely unlawful to pronounce it; indeed they say that the true pronunciation is utterly lost, and cannot be recovered without an express revelation. Not one of them, to the present day, ever attempts to utter it; and, when they meet with it in their reading, always supply its place with אדני Adonai, Lord. It is probable that the apostle refers to some communication concerning the Divine nature and the Divine economy, of which he was only to make a general use in his preaching and writing. No doubt that what he learned at this time formed the basis of all his doctrines.
Cicero terms God illud inexprimible, that inexpressible Being. And Hermes calls him ανεκλαλητος, αρῥητος, σιωπῃ φωνουμενος· The ineffable, the unspeakable, and that which is to be pronounced in silence. We cannot have views too exalted of the majesty of God; and the less frequently we pronounce his name, the more reverence shall we feel for his nature. It is said of Mr. Boyle that he never pronounced the name of God without either taking off his hat or making a bow. Leaving out profane swearers, blasphemers, and such like open-faced servants of Satan, it is distressing to hear many well intentioned people making unscripturally free with this sacred name.

Verse 5

Of such a one will I glory - Through modesty he does not mention himself, though the account can be understood of no other person; for, did he mean any other, the whole account would be completely irrelevant.

Verse 6

I shall not be a fool - Who that had got such honor from God would have been fourteen years silent on the subject?
I will say the truth - I speak nothing but truth; and the apostle seems to have intended to proceed with something else of the same kind, but, finding some reason probably occurring suddenly, says, I forbear - I will say no more on this subject.
Lest any man should think of me above - The apostle spoke of these revelations for two purposes: first, lest his enemies might suppose they had cause to think meanly of him; and, secondly, having said thus much, he forbears to speak any farther of them, lest his friends should think too highly of him. It is a rare gift to discern when to speak, and when to be silent; and to know when enough is said on a subject, neither too little nor too much.

Verse 7

And lest I should be exalted - There were three evils to be guarded against:
1. The contempt of his gifts and call by his enemies.
2. The overweening fondness of his friends. And, Self-exultation.
A thorn in the flesh - The word σκολοψ signifies a stake, and ανασκολοπιζεσθαι, to be tied to a stake by way of punishment; and it is used, says Schoettgen, to signify the most oppressive afflictions. Whatever it was, it was τῃ σαρκι, in the flesh, i.e. of an outward kind. It was neither sin nor sinfulness, for this could not be given him to prevent his being exalted above measure; for sin never had and never can have this tendency. What this thorn in the flesh might be has given birth to a multitude of conjectures: Tertullian thought it dolor auriculae, the ear ache; Chrysostom, κεφαλαλγια, the head ache; Cyprian, carnis et corporis multa ac gravia tormenta, many and grievous bodily torments. I believe the apostle to refer simply to the distresses he had endured through the opposition he met with at Corinth; which were as painful and grievous to him as a thorn in his flesh, or his being bound to a stake; for, if he could have devoted himself to destruction, ^[454], for his rebellious and unbelieving countrymen, what must he have suffered on account of an eminent Church being perverted and torn to pieces by a false teacher! God permitted this to keep the apostle humble, and at last completely delivered the Church out of the hands and influence of this deceiver; none, not even the incestuous person, having been turned finally out of the way by the false doctrines there preached.
The messenger of Satan - Another mode of expressing what he calls the thorn in the flesh; and he seems most plainly to refer to the false apostle at Corinth. The apostle himself was, as he styles himself to this Church, αποστολος Ιησου Χριστου, ^[455], the apostle of Jesus Christ. The person in question is styled here αγγελος Σαταν, the apostle or angel of Satan. It is almost impossible to mistake the apostle's meaning and reference. Jesus Christ sent Paul to proclaim his truth, and found a Church at Corinth. Satan, the adversary of God's truth, sent a man to preach lies at the same place, and turn the Church of God into his own synagogue; and by his teaching lies and calumnies the apostle was severely buffeted. We need seek no other sense for these expressions. Many, however, think that the apostle had really some bodily infirmity that rendered him contemptible, and was the means of obstructing the success of his ministry; and that the false apostle availed himself of this to set St. Paul at nought, and to hold him out to ridicule. I have shown this, elsewhere, to be very unlikely.
The best arguments in favor of this opinion may be found in Whitby; but I forbear to transcribe them because I think the meaning given above is more correct. No infirmity of body nor corporeal sufferings can affect and distress a minister of the Gospel, equally to the perversion or scattering of a flock, which were the fruit of innumerable labors, watchings, fastings, prayers, and tears.

Verse 8

I besought the Lord - That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer.
Thrice - Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ at different times; at the last of which he received the answer which he immediately subjoins. It is worthy of remark, that our Lord in his agony acted in the same way: at three different times he applied to God that the cup might depart from him; and in each application he spoke the same words, ^[456]. There is, therefore, a manifest allusion to our Lord's conduct in these words of the apostle.

Verse 9

My grace is sufficient for thee - Thou shalt not be permitted to sink under these afflictions. Thy enemies shall not be able to prevail against thee.
My strength is made perfect in weakness - The more, and the more violently, thou art afflicted and tried, being upheld by my power, and prospered in all thy labors, the more eminently will my power be seen and acknowledged. For the weaker the instrument I use, the more the power of my grace shall be manifested. See at the end of this chapter, (^[457] (note)).
Will I rather glory in my infirmities - Therefore, his infirmities do not mean his corruptions, or sins, or sinfulness of any kind; for it would be blasphemous for any man to say, I will rather glory that God leaves my corruptions in me, than that he should take them away.
That the power of Christ may rest upon me - Επισκηνωσῃ επ' εμε· That it may overshadow me as a tent, or tabernacle; affording me shelter, protection, safety, and rest. This expression is like that, ^[458] : And the word was made flesh, και εσκηνωσεν εν ἡμιν and made his tabernacle among us - full of grace and truth. The same eternal Word promised to make his tabernacle with the apostle, and gives him a proof that he was still the same - full of grace and truth, by assuring him that his grace should be sufficient for him. Paul, knowing that the promise of grace could not fail, because of the Divine truth, says: Most gladly, therefore, will I rather glory in my afflictions, that such a power of Christ may overshadow and defend me.
The words are also similar to those of the Prophet Isaiah, ^[459] : On all the glory shall be a defense. God gives the glory, and God gives the defense of that glory. The apostle had much glory or honor; both Satan and his apostles were very envious; in himself the apostle, as well as all human beings, was weak, and therefore needed the power of God to defend such glory. Grace alone can preserve grace. When we get a particular blessing we need another to preserve it; and without this we shall soon be shorn of our strength, and become as other men. Hence the necessity of continual watchfulness and prayer, and depending on the all-sufficient grace of Christ. See on ^[460] (note)

Verse 10

Therefore I take pleasure - I not only endure them patiently, but am pleased when they occur; for I do it for Christ's sake - on his account; for on his account I suffer. For when I am weak - most oppressed with trials and afflictions, then am I strong; God supporting my mind with his most powerful influences, causing me to rejoice with joy unspeakable and full of glory.

Verse 11

I am become a fool in glorying - It is not the part of a wise or gracious man to boast; but ye have compelled me - I have been obliged to do it, in order to vindicate the cause of God.
I ought to have been commended of you - You should have vindicated both myself and my ministry against the detractors that are among you.
The very chiefest apostles - See ^[461].
Though I be nothing - Though I have been thus set at nought by your false apostle; and though, in consequence of what he has said, some of you have been ready to consider me as nothing - what we call good for nothing. This must be the meaning of the apostle, as the following verses prove.
A kind of technical meaning has been imposed on these words, of which many good people seem very fond. I am nothing - I am all sin, defilement, and unworthiness in myself; but Jesus Christ is all in all. This latter clause is an eternal truth; the former may be very true also; the person who uses it may be all sin, defilement, etc., but let him not say that the apostle of the Gentiles was so too, because this is not true; it is false, and it is injurious to the character of the apostle and to the grace of Christ; besides, it is not the meaning of the text, and the use commonly made of it is abominable, if not wicked.

Verse 12

The signs of an apostle were wrought among you - Though I have been reputed as nothing, I have given the fullest proof of my Divine mission by various signs, wonders, and miracles, and by that patience which I have manifested towards you: though I had power from God to inflict punishment on the transgressors, I have in every case forborne to do it. Is the man nothing who wrought such miracles among you?

Verse 13

For what is it wherein you were inferior - This is a fine, forcible, yet delicate stroke. It was your duty and your interest to have supported your apostle; other Churches have done so: I did not require this from you; in this respect all other Churches are superior to you. I am the cause of your inferiority, by not giving you an opportunity of ministering to my necessities: forgive me the wrong I have done you. It is the privilege of the Churches of Christ to support the ministry of his Gospel among them. Those who do not contribute their part to the support of the Gospel ministry either care nothing for it, or derive no good from it.

Verse 14

The third time I am ready - That is, this is the third time that I am ready - have formed the resolution, to visit you. He had formed this resolution twice before, but was disappointed. See ^[462], and ^[463], ^[464]. He now formed it a third time, having more probability of seeing them now than he had before. See ^[465].
I seek not yours, but you - I seek your salvation, I desire not your property; others have sought your property, but not your salvation. See ^[466].
For the children ought not to lay up for the parents - You may have many teachers, but you have but one Father; for in Christ Jesus I have begotten you through the Gospel; see ^[467]. Ye are my children, and I am your father. You have not contributed to my support, but I have been labouring for your life. I will act towards you as the loving father who works hard, and lays up what is necessary to enable his children to get their bread.

Verse 15

And I will very gladly spend and be spent for you - I will continue to act as a loving father, who spends all he has upon his children, and expends his own strength and life in providing for them the things necessary for their preservation and comfort.
Though the more abundantly I love you - I will even act towards you with the most affectionate tenderness, though it happen to me, as it often does to loving fathers, that their disobedient children love them less, in proportion as their love to them is increased. Does it not frequently happen that the most disobedient child in the family is that one on which the parents' tenderness is more especially placed? See the parable of the prodigal son. It is in the order of God that it should be so, else the case of every prodigal would be utterly deplorable. The shepherd feels more for the lost sheep than for the ninety-nine that have not gone astray.
If I be asked, "Should Christian parents lay up money for their children?" I answer: It is the duty of every parent who can, to lay up what is necessary to put every child in a condition to earn its bread. If he neglect this, he undoubtedly sins against God and nature. "But should not a man lay up, besides this, a fortune for his children, if he can honestly?" I answer: Yes, if there be no poor within his reach; no good work which he can assist; no heathen region on the earth to which he can contribute to send the Gospel of Jesus; but not otherwise. God shows, in the course of his providence, that this laying up of fortunes for children is not right; for there is scarcely ever a case where money has been saved up to make the children independent and gentlemen, in which God has not cursed the blessing. It was saved from the poor, from the ignorant, from the cause of God; and the canker of his displeasure consumed this ill-saved property.

Verse 16

But be it so, I did not burden you - That is: You grant that I did not burden you, that I took nothing from you, but preached to you the Gospel freely; but you say that, Being Crafty, I caught you with guile; i.e. getting from you, by means of others, what I pretended to be unwilling to receive immediately from yourselves.
Many persons suppose that the words, being crafty, I caught you with guile, are the words of the apostle and not of his slanderers; and therefore have concluded that it is lawful to use guile, deceit, etc., in order to serve a good and a religious purpose. This doctrine is abominable; and the words are most evidently those of the apostle's detractors, against which he defends his conduct in the two following verses.

Verse 17

Did I make a gain of you - Did any person I ever sent to preach the Gospel to you, or help you in your Christian course, ever get any thing from you for me? Produce the proof if you can.

Verse 18

I desired Titus - I never sent any to you but Titus and another brother; ^[468], ^[469]. And did Titus make a gain of you? Did he get any thing from you, either for himself or for me? You know he did not. He was actuated by the same spirit, and he walked in the same steps.

Verse 19

Think ye that we excuse ourselves - Απολογουμεθα; That we make an apology for our conduct; or, that I have sent Titus and that brother to you because I was ashamed or afraid to come myself?
We speak before God in Christ - I have not done so; I speak the truth before God; he is judge whether I was actuated in this way by any sinister or unworthy motive.
For your edifying - Whatever I have done in this or any other way, I have done for your edifying; not for any emolument to myself or friends.

Verse 20

I fear, lest, when I come - I think the present time is used here for the past; the apostle seems most evidently to be giving them the reason why he had not come to them according to his former purposes, and why he sent Titus and his companion. He was afraid to come at that time lest he should have found them perverted from the right way, and he be obliged to make use of his apostolical rod, and punish the offenders; but, feeling towards them the heart of a tender father, he was unwilling to use the rod; and sent the first epistle to them, and the messengers above mentioned, being reluctant to go himself till he had satisfactory evidence that their divisions were ended, and that they had repented for and put away the evils that they had committed; and that he should not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, ^[470], ^[471], etc.; as well as many things both in the eighth and ninth chapters.
Debates, envyings - From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth must have been in. Brotherly love and charity seem to have been driven out of this once heavenly assembly. These debates, etc., are precisely the opposites to that love which the apostle recommends and explains by its different properties in the 13th chapter of his first epistle.
Mr. Wakefield translates the original thus: strifes, rivalries, passions, provocations, slanders, whisperings, swellings, quarrels.

Verse 21

Lest, when I come again - And even after all that has been done for you, I fear that when I do come - when I pay you my second visit, my God will humble me - will permit me to be affected with deep sorrow through what I may see among you; as I have been by the buffetings of the apostle of Satan, who has perverted you. Humiliation is repeatedly used for affliction, and here ταπεινωσῃ has certainly that meaning.
Have sinned already - Προημαρτηκοτων· Who have sinned before; who were some of the first offenders, and have not yet repented.
Of the uncleanness, etc. - There must have been a total relaxation of discipline, else such abominations could not have been tolerated in the Christian Church. And although what is here spoken could only be the ease of a few; yet the many were ill disciplined, else these must have been cast out. On the whole, this Church seems to have been a composition of excellences and defects, of vices and virtues; and should not be quoted as a model for a Christian Church.
1. From St. Paul we receive two remarkable sayings of our Lord, which are of infinite value to the welfare and salvation of man; which are properly parts of the Gospel, but are not mentioned by any evangelist. The first is in ^[472] : I have showed you, the words of the Lord Jesus, how he said, It Is More Blessed to Give than to Receive. Every liberal heart feels this in bestowing its bounty; and every poor man, who is obliged to receive help, and whose independency of spirit is still whole in him, feels this too. To the genuine poor, it is more burdensome to receive a kindness, than it is to the generous man who gives it. The second is recorded in the ninth verse of this chapter: He said unto me, My Grace Is Sufficient for Thee; for My Strength Is Made Perfect in Weakness. Of these two most blessed sayings, St. Paul is the only evangelist. This last is of general application. In all states and conditions of life God's grace is sufficient for us. If in any case we miscarry, it is because we have not sought God earnestly. Let no man say that he is overcome by sin through want of grace; God's grace was sufficient for him, but he did not apply for it as did St. Paul, and therefore he did not receive it. Men often lay the issue of their own infidelity to the charge of God, they excuse their commission of sin through their scantiness of grace; whereas the whole is owing to their carelessness, and refusal to be saved in God's own way; and in this way alone will God save any man, because it is the only effectual way.
2. The apostle must have been brought into a blessed state of subjection to God, when he could say, I take pleasure in infirmities; that is, in afflictions and sufferings of different kinds. Though this language was spoken on earth, we may justly allow, with one, that he learned it in Heaven.
3. St. Paul preached the Gospel without being burdensome. In every case the laborer is worthy of his hire. He who labors for the cause of God should be supported by the cause of God; but wo to that man who aggrandizes himself and grows rich by the spoils of the faithful! And to him especially who has made a fortune out of the pence of the poor! In such a man's heart the love of money must have its throne. As to his professed spirituality, it is nothing; he is a whited sepulchre, and an abomination in the sight of the Lord. If a man will love the world, (and he does love it who makes a fortune by the offerings of the poor), the love of the Father is not in him.

Chapter 13

Introduction

The apostle again says that this is the third time he has purposed to come and see them; and threatens that he will, by the power of Christ, punish every incorrigible sinner, ^[473]. Exhorts them to examine themselves, whether they be in the faith, ^[474], ^[475]. Prays that they may do no evil, ^[476]. And shows how ardently he wished their complete restoration to unity and purity, ^[477], ^[478]. Tells them for what reason he writes to them, ^[479]. Bids them farewell, ^[480], Gives them some directions, and concludes with his apostolical benediction, ^[481].

Verse 4

For though he was crucified through weakness - It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest's mob, ^[482]; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved?
Yet he liveth by the power of God - Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him.
We also are weak in him - Because we are on Christ's side we appear to you as weak as he did to the Jews; but it is not so, for we live with him - under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.

Verse 5

Examine yourselves, whether ye be in the faith - Ἑαυτους πειραζετε· Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.
Prove your own selves - Ἑαυτους δοκιμαζετε· Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals.
Know ye not your own selves - Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; αδοκιμοι, base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, ^[483]. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.

Verse 6

Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.

Verse 7

I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you.
Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.
But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.

Verse 8

For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God's Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth.

Verse 9

For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit.
And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render perfection. Καταρτισις, from κατα, intensive, andαρτιζω, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: "The apostle's meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavor to make perfect what was amiss among them, either in faith or morals."
It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, ^[484].
The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, etc. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, ^[485].

Verse 10

Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, αποτομια, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction.

Verse 11

Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave.
Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity; go on prosperously! This is the spirit of this good wish.
The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends.
Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on ^[486].
Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo.
Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside.
Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, ^[487]. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other.
And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbor, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if He be not there, yourselves and the devil make the whole assembly.

Verse 12

Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on ^[488].

Verse 13

All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

Verse 14

The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you!
And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you!
And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself! Κοινωνια, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God's Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity.
This text, as well as that, ^[489], ^[490], and that other, ^[491], strongly marks the doctrine of the holy Trinity. See the note on ^[492]. And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way.
Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis, both merely signifying the end.
As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following: - To the Corinthians, the second. - The second to the Corinthians is completed. - The second to the Corinthians is finished. - To the Corinthians, the second, written from Philippi. - Written from Philippi by Titus. - Written from Philippi by Titus and Luke. - By Titus, Barnabas, and Luke. - The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, Syriac. - The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, Arabic. - In the Vulgate there is no subscription; nor in the Ethiopic. - Written in Philippi of Macedonia, and sent by Titus and Luke, Coptic. - The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, Syr. Philox.
It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle.
Finished the correction for a new edition, Dec. 13th, 1831. A. C.

Verse 1

This is the third time I am coming to you - These words are nearly the same with those ^[493]; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men.
Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle.
Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals.
Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported.
With respect to the two or three witnesses establishing the subject, Dr. Whitby says. "Though these words seem to be cited from ^[494], rather than from ^[495], it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord's prescription in the above case: If thy brother offend," etc. - So far Whitby. See my notes on ^[496] (note).

Verse 2

I told you before, etc. - As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: "St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, ^[497], etc. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, ^[498]; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse." I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, Section 11.
I will not spare - I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle's threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, ^[499]; ^[500]. What he says he told them before probably relates to ^[501] : Shall I come with a rod, etc.

Verse 3

Since ye seek a proof of Christ - The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.

1. 2Cor 9:2
2. 1Cor 16:8
3. Act 9:21
4. Act 9:22
5. 1Cor 16:6
6. Act 20:3
7. 2Cor 2:12
8. Act 19:22
9. Act 20:4
10. 2Cor 9:4
11. Act 20:4
12. Act 20:6
13. 2Cor 13:1
14. 2Cor 12:14
15. Act 20:4
16. 2Cor 7:5
17. 2Cor 7:6
18. 2Cor 1:1-7
19. 2Cor 1:8-14
20. 2Cor 1:15-24
21. 2Cor 3:6-18
22. 2Cor 4:1-6
23. 2Cor 4:7
24. 2Cor 9:1-15
25. 2Cor 13:1-14
26. 2Cor 1:1-7
27. 2Cor 1:8-11
28. 2Cor 1:12
29. 2Cor 1:13
30. 2Cor 1:14
31. 2Cor 1:15-24
32. 1Cor 1:1
33. Rom 1:7
34. Joh 1:16
35. Rom 12:1
36. 2Cor 1:6
37. 2Cor 1:4
38. Act 20:3
39. Act 19:23
40. 1Cor 15:32
41. Act 14:19
42. 1Cor 16:5
43. 2Cor 1:23
44. 2Cor 1:23
45. Gen 38:17
46. Gen 38:18
47. Gen 38:20
48. Eph 1:14
49. Gen 38:15
50. 2Cor 1:16
51. 1Cor 15:12
52. 1Cor 9:1
53. 1Cor 9:2
54. 2Cor 12:13
55. 1Cor 4:18
56. 2Cor 10:10
57. 1Cor 16:5
58. Rom 1:9
59. Rom 9:1
60. Rom 9:1
61. 2Cor 2:1
62. 2Cor 2:2-5
63. 2Cor 2:6-11
64. 2Cor 2:12
65. 2Cor 2:13
66. 2Cor 2:14
67. 2Cor 2:15
68. 2Cor 2:16
69. 2Cor 2:17
70. 1Cor 5:1-13
71. 2Cor 1:14
72. 2Cor 8:6
73. 2Cor 8:7
74. Isa 1:22
75. 2Cor 1:12
76. 2Cor 5:20
77. 2Cor 3:1-3
78. 2Cor 3:4-12
79. 2Cor 3:13-16
80. 2Cor 3:17
81. 2Cor 3:18
82. 1Cor 2:16
83. Exo 34:29
84. Exo 34:34
85. 2Cor 3:6
86. 2Cor 3:8
87. Joh 8:33-36
88. 1Cor 13:12
89. Exo 20:19
90. Deu 18:16
91. Rom 8:15
92. 2Tim 1:7
93. Heb 12:18-24
94. 1Cor 12:5
95. Joh 17:22
96. Num 12:8
97. 2Cor 4:6
98. 2Cor 4:1
99. 2Cor 4:2
100. 2Cor 4:3
101. 2Cor 4:4
102. 2Cor 4:5-7
103. 2Cor 4:8-15
104. 2Cor 4:16-18
105. Mat 10:6
106. Mat 18:11
107. Luk 19:10
108. Mat 18:12
109. Luk 15:4
110. Joh 16:11
111. Joh 12:31
112. Joh 14:30
113. Mat 4:8
114. Mat 4:9
115. Isa 6:9
116. Mat 13:14
117. Mat 13:15
118. Mar 4:12
119. Joh 12:40
120. Rom 11:8-10
121. Mat 12:32
122. Luk 20:34
123. 1Tim 1:17
124. Heb 1:3
125. Heb 1:3
126. Mat 1:21
127. Gen 1:3
128. 1Cor 9:24
129. Psa 116:10
130. 2Cor 4:1
131. 2Cor 5:1-4
132. 2Cor 5:5-9
133. 2Cor 5:10
134. 2Cor 5:11-13
135. 2Cor 5:14
136. 2Cor 5:15
137. 2Cor 5:16
138. 2Cor 5:17
139. 2Cor 5:18-21
140. Exo 40:21
141. Exo 24:18
142. 2Cor 4:8-11
143. 1Cor 15:51-56
144. 2Cor 1:22
145. Phi 1:23
146. Act 9:31
147. Rom 3:18
148. Rom 13:7
149. 1Pet 1:17
150. 1Pet 2:18
151. 1Pet 3:2
152. 2Cor 5:19
153. Col 2:9
154. 2Cor 5:21
155. Exo 29:14
156. Exo 29:36
157. Lev 4:3
158. Lev 4:8
159. Lev 4:20
160. Lev 4:21
161. Lev 4:24
162. Lev 4:25
163. Lev 4:29
164. Lev 4:32-34
165. Lev 5:6
166. Lev 5:7
167. Lev 5:8
168. Lev 5:9
169. Lev 5:11
170. Lev 5:12
171. Lev 6:17
172. Lev 6:25
173. Lev 6:30
174. Lev 7:7
175. Lev 7:37
176. Lev 8:2
177. Lev 8:14
178. Lev 9:2
179. Lev 9:3
180. Lev 9:7
181. Lev 9:8
182. Lev 9:10
183. Lev 9:15
184. Lev 9:22
185. Lev 10:16
186. Lev 10:17
187. Lev 10:19
188. Lev 12:6
189. Lev 12:8
190. Lev 14:13
191. Lev 14:19
192. Lev 14:22
193. Lev 14:31
194. Lev 15:15
195. Lev 15:30
196. Lev 16:3
197. Lev 16:5
198. Lev 16:6
199. Lev 16:9
200. Lev 16:11
201. Lev 16:15
202. Lev 16:25
203. Lev 16:27
204. Lev 23:19
205. Num 6:11
206. Num 6:14
207. Num 6:16
208. Num 7:16
209. Num 7:22
210. Num 7:28
211. Num 7:34
212. Num 7:40
213. Num 7:46
214. Num 7:52
215. Num 7:58
216. Num 7:70
217. Num 7:76
218. Num 7:82
219. Num 7:87
220. Num 8:8
221. Num 8:12
222. Num 15:24
223. Num 15:25
224. Num 15:27
225. Num 18:9
226. Num 28:15
227. Num 28:22
228. Num 29:5
229. Num 29:11
230. Num 29:16
231. Num 29:22
232. Num 29:25
233. Num 29:28
234. Num 29:31
235. Num 29:34
236. Num 29:38
237. 2Chr 29:21
238. 2Chr 29:23
239. 2Chr 29:24
240. Ezr 6:17
241. Ezr 8:35
242. Neh 10:33
243. Job 1:5
244. Eze 43:19
245. Eze 43:22
246. Eze 43:25
247. Eze 44:27
248. Eze 44:29
249. Eze 45:17
250. Eze 45:19
251. Eze 45:22
252. Eze 45:23
253. Eze 45:25
254. 2Cor 5:12
255. 2Cor 5:13
256. 2Cor 6:1
257. 2Cor 6:2
258. 2Cor 6:3
259. 2Cor 6:4-10
260. 2Cor 6:11-13
261. 2Cor 6:14-16
262. 2Cor 6:17
263. 2Cor 6:18
264. Isa 49:8
265. 2Cor 5:20
266. 2Cor 5:18
267. 2Cor 5:19
268. 2Cor 5:20
269. 2Cor 5:21
270. Isa 49:8
271. 2Cor 6:2
272. 2Cor 6:1
273. 2Cor 6:3
274. 2Cor 6:4
275. Rom 14:13
276. Eph 6:13-17
277. Mat 9:36
278. Hos 1:9
279. 2Cor 7:1
280. 2Cor 7:2-4
281. 2Cor 7:6-7
282. 2Cor 7:8
283. 2Cor 7:9
284. 2Cor 7:10
285. 2Cor 7:11
286. 2Cor 7:12
287. 2Cor 7:13-16
288. 2Cor 11:3
289. 2Cor 11:20
290. 2Cor 1:6-8
291. 2Cor 2:4
292. 2Cor 2:12
293. 2Cor 3:2
294. 2Cor 3:13
295. Rom 5:20
296. Mar 2:26
297. Luk 3:2
298. Act 11:28
299. 2Cor 7:15
300. 1Cor 5:13
301. 1Cor 4:21
302. 2Cor 7:7
303. Mat 9:36
304. 2Cor 8:1-5
305. 2Cor 8:6-8
306. 2Cor 8:9
307. 2Cor 8:10
308. 2Cor 8:11-14
309. 2Cor 8:15
310. 2Cor 8:16-22
311. 2Cor 8:23
312. 2Cor 8:24
313. 2Cor 8:6
314. 2Cor 8:7
315. 2Cor 8:19
316. 2Cor 9:8
317. 1Cor 16:3
318. 2Cor 9:15
319. Psa 36:6
320. Psa 80:10
321. Rom 10:2
322. 2Cor 5:14
323. Tit 2:11
324. 1Cor 16:1
325. 2Cor 8:1
326. 1Cor 1:5
327. 2Cor 8:8
328. 1Cor 16:2
329. Exo 16:18
330. 2Cor 8:16
331. Act 15:40
332. Act 15:41
333. 2Cor 8:1
334. 1Cor 16:4
335. 1Cor 16:4
336. 2Cor 2:13
337. 2Cor 7:6
338. 2Cor 7:7
339. 2Cor 9:1
340. 2Cor 9:2
341. 2Cor 9:3-5
342. 2Cor 9:6-11
343. 2Cor 9:12-14
344. 2Cor 9:15
345. Isa 32:20
346. Hos 10:12
347. 2Cor 8:1
348. Psa 112:9
349. Mat 6:1
350. Hos 2:21
351. Hos 2:22
352. Hos 2:21
353. Mat 6:1
354. 2Cor 9:14
355. Jam 1:17
356. 2Cor 10:1-6
357. 2Cor 10:7
358. 2Cor 10:8-11
359. 2Cor 10:12-16
360. 2Cor 10:17
361. 2Cor 10:18
362. Eph 6:10-17
363. 1Tim 1:18
364. 2Tim 2:3-5
365. 2Cor 10:1-2
366. Act 14:12
367. 2Cor 10:15
368. 2Cor 10:16
369. 1Cor 9:27
370. 2Cor 10:13
371. 2Cor 10:13
372. 2Cor 10:13-16
373. 2Cor 10:13
374. 2Cor 10:16
375. Rom 15:20
376. 2Cor 11:1-3
377. 2Cor 11:4-11
378. 2Cor 11:12-16
379. 2Cor 12:6
380. 2Cor 11:16
381. Joh 3:29
382. Joh 3:36
383. Lev 21:14
384. Joh 3:36
385. Phi 4:15
386. Phi 4:16
387. 2Cor 11:20
388. 2Cor 11:3
389. 2Cor 11:1
390. 2Cor 11:1
391. Gal 4:9
392. Gal 5:1
393. Act 16:22
394. Act 16:23
395. Act 16:22
396. Act 21:11
397. Act 28:16
398. Act 28:30
399. 1Cor 15:31
400. 2Cor 4:11
401. Deu 25:3
402. Act 16:22
403. Act 14:19
404. Act 23:12
405. Col 2:1
406. 2Cor 12:9
407. Rom 4:19
408. Rom 14:1
409. Rom 14:2
410. Rom 8:3
411. 2Cor 11:10
412. Rom 9:5
413. Gal 1:20
414. Act 9:2
415. Act 9:23
416. Act 9:8
417. Act 9:23
418. Act 9:23-25
419. 2Cor 11:2
420. Gen 3:1
421. Neh 6:3
422. 2Cor 12:1-5
423. 2Cor 12:6
424. 2Cor 12:7-9
425. 2Cor 12:10-13
426. 2Cor 12:14
427. 2Cor 12:15
428. 2Cor 12:16-18
429. 2Cor 12:19-21
430. Act 11:25
431. Act 11:26
432. Act 10:9
433. Isa 40:22
434. Gen 1:17
435. Psa 78:23
436. 1Kgs 8:13
437. Isa 63:15
438. Psa 42:8
439. Deu 26:15
440. 1Kgs 8:39
441. 1Kgs 8:49
442. Psa 89:14
443. Isa 59:17
444. Psa 36:9
445. Jdg 6:24
446. Psa 24:4
447. 1Sam 25:29
448. Isa 57:20
449. Psa 68:4
450. Gen 1:6
451. Gen 1:17
452. 2Cor 12:4
453. Gen 2:8
454. Rom 9:3
455. 2Cor 1:1
456. Mat 26:39-44
457. 2Cor 12:21
458. Joh 1:14
459. Isa 4:5
460. 2Cor 11:30
461. 2Cor 11:1
462. 1Cor 16:5
463. 2Cor 1:15
464. 2Cor 1:16
465. 2Cor 13:2
466. 2Cor 11:20
467. 1Cor 4:15
468. 2Cor 8:6
469. 2Cor 8:18
470. 2Cor 7:6
471. 2Cor 7:16
472. Act 20:35
473. 2Cor 13:1-4
474. 2Cor 13:5
475. 2Cor 13:6
476. 2Cor 13:7
477. 2Cor 13:8
478. 2Cor 13:9
479. 2Cor 13:10
480. 2Cor 13:11
481. 2Cor 13:12-14
482. Mat 26:53
483. Jer 6:30
484. Eph 2:20-22
485. Eph 2:22
486. 2Cor 13:9
487. Heb 12:14
488. Rom 16:16
489. Mat 3:16
490. Mat 3:17
491. Mat 28:19
492. Mat 28:19
493. 2Cor 12:14
494. Deu 19:15
495. Mat 18:16
496. Mat 18:16
497. Act 18:1
498. 1Cor 16:7
499. 1Cor 4:21
500. 1Cor 5:5
501. 1Cor 4:21