Chapter XXVII (continued, part 11)
derfiil a thing, that there should be a body titted to the capacities and want of man"s highest part, his spirit, than (which we see to be the case) tliat there should be one
fitted to the capacities and wants of his subordinate part, the animal .soul. [Alford.] 45. so— In accordance with the distinction just mentioned between the natural or
finir,\al-s(yuled body and tlie spiritual bodj'. it is written —(Genesis 2. 7)—" Man became (was made to become) a living soul," t. e., endowed with an animal soul, the living principle of his body, tlie last Adam—the last Head of humanity, who is to be fully manifested in t?ie last day, which is His day (John 6. 39). He is so called in Job 19. 25; eee my Note there (cf. Romans 5. 14). In contra.st to " the
last," St. Paul calls "man" (Genesis 2. 7) "tlie first Adam." quickening—not only living, but making alive (John 5. 21 ; 6. 33, 39, 40, 54, .57, 62, 63 ; Romans 8. 11). As the natural or animal-souled body (v. 44) is the fruit of our anion with the first Adam, an animal-soided man, so the
rpiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2 Corinthians 3. 17). As He became repre.sentative of the whole of linnianity in His union of the two natures. He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will. 46. afterward—Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Genesis 3. 32); still his body was but an animal-souled
tlie other trumpets mentioned subsequently in the Apocalypse shall preceile, and that this shall be the last of «.ll
b'ody, nota spirilual body, such as believers shall have; much less was he a " life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (1 The-ssalonlans 5. 23). As tlie first and lower Adam came before the second and heavenly Adam, so the animal-souled l)Ody conies first, and must die before It be changed Into the spiritual body
(cf. Isaiah 27. 13; Zechariah 9. 11). As the law was given with the sound of a trumpet, so the final judgment according to it (Helirews 12, 19; cf. Exodus 19. 16). As the Lord ascended " with the sound of a trumpet" (Psalm 47.
5), so He sliall descend (Revelation 11. 15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (tlie type of the completion of time; seven being the number forperfection; on tlie tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of tlie spiritual Kgypt, cf. Zechariah 14. 18, 19); cf. Psalm 50. 1-7. Cf. Hit 295
(i. e., that in which the .Spirit predominates over the animal soul). 47. of tlie eartli—inasinucli as being sprung from the earth, he Is "earthy" (Genesis 2. 7; 3. 19, "dust thou art"); i. e.,not merely earthly or born xtpon the earth, but terrene, or of earth, lit., "of heaped earth" or clay. Adam means red earth, the LK>rd—Omitted in tlie oldest
Tke Strength of Sin is the Law. 1 COEINTIIIAKS XVI. The Brethren Exhorted to Charity,
.Tews, Judea and Jerusalem were harassed with various troubles, whicli in part atTected tlie Jewish Christians. The community of goods which existed among tlienii for a time gave temporary relief, but tended ultimately to impoverish all by paralyzing individual exertion (Acts 2.
calling forth of Lazarus from the grave "with a loud voice," Jolin 11. 43, with 5. 2), 2.S. aiul— iininediately, in consequence. 53. tills—pointing to liig own body and tliat of those whom he addresses. p«it on as a garment (2 Corinthians 5. 2, 3). immoi-tality Here only, besides 1 Timothy 6.16, the word "immor-
44), and hence was soon discontinued. A beanliful fruit of grace it was, that he who had by persecutions robbed many of their all (Acts 26. 10), should become the foremost in exertions for their relief, as I have given rather, "gave order," viz., during my journey through Galatia, that mentioned Acts 18. 23. The churches of Galatia and Phrj'gia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Acts 18.
tality"' is found. Nowhere is the immortality of the
soul, distinct from the body, tauglit ; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as tlie consummation to be earnestly looked for (2 Corinthians 5. 4), but the resurrection. 54. tiivii—not before. Death has as yet a s^uif/ even to tlie believer, in that his body is to be under its power till the resurrection. Buttlien the sting and power of death sliall cease for ever. Dtntli Is swallowed up In victor}-—In Hebrew of Isaiah 25. 8, from which it is quoted, " rf7e (Jehovah) 7otH swallow up death in victory,"
2:; ; 19. 1). That he had not been silent In Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that Cliurch (Galatlans 2. 10): an undesigned coincidence and mark of genuineness. [Paley's Horce Paulina;.] He proposes the Galatians as an example to the Corinthians, tlie Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Romans 15.
t. e., forever: as "in victory" often means in Ilebreiv Idiom (Jeremiah 3. 5; Lamentations 5. 20). Clirist will Bwallow it up .so altogether victoriorisly \\\».\ it sliall never more regain its power (cf. Hosea 6. 2; 13. 14 ; 2 Corinthians
26, 27 ; 2 Corinthians 9. 2). There is great force in example. 3. ftrstday of . . . week—already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations:
5. 4 ; Hebrews 2. 14, 15; Revelation 20. 14 ; 21. 4). 55. Quoted from Hosea 13. 14, substantially; but freely used by the warrant of the Spirit by which St. Paul wrote. The Hebrciv may be transliUed, " O death, where are I liy plagues? Where, 0 Hailes, is tliy destruction ?" The LXX., " Where
it gradually superseded the Jewish sabbath on the seventh day (Psalm 118. '22-24; John 20. 19, '26; Acts 20. 7; Revelation
is tliy victory (i(7., t>i a lawsuit), O death? Where is tliy eting, O Hades?" "Sting" answers to the Hebrew " plagut s," viz., a poi.soned sting causing plagues. Appropriate, as to the old serpent (Genesis 3.; Numbers 21. 6). "Victory" answers to the Hebrew "destruction." Cf. Isaiali 2.5.7, " destro.t/ . . . veil . . . over all nations," viz., victoriously destroy it; and to " in victory" (d. 54), whicli he triumphantly repeats. The "where" implies tlieir past victorious destroying power and sling, now gone for ever; obtained through S.alan's triumph over num in Kden, whicli enlisted God's law on the side of Satan and death Bgninst man (Komans 5. 12, 17. 21). The souls in Hades being freed l)y the resurrection, death's sting and victory
1. 10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave ofl'ering of the first sheaf, answering to the Lord's resurrection ; Pentecost, or the feast of weeks, typical of the fruits of the resurrection lu the Christian Church (Leviticus 23. 11, 15, 16, 36); thefeast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Exodus 12. 16). The Christian Sabbath commemorates the respective works of the Tliree Persons of the Triune God—creation, redemption (the resurrection), and sanctilication (on Pentecost tlie Holy Ghost being poured out). Jesus came to
ai'e gone. For "O grave," the oldest MSS. and versions read, "O death," the second time. 56. If there were no sin, there would be no death. Man's transgression of tlie law gives deatli its lawful power, strength of sin Is the law—Without the law sin is not perceived or imputed (Uomans3. 20; 4. 15; 5. 13). The law makes sin the more f;rievous l)y making God's will the clearer (Romans 7.
fulfil the Spirit of the Law, not to cancel it, or to lower
its standard. The primary object of the sabbath is AoHness, not merely rest: " Remember that thou keep holy the sabbath day." Cf. Genesis 2. 3, " God blessed and sanctified
it, because ... in it He had rested," &c. The word "Remember" implies tliat it was in existence be/ore tlie giving of the law from Sinai, .and refers to Its institution in Paradise (cf. Exodus 16. 22, 23, 26, 30). " Six days siialt thou labour:" the spirit of the command Is fulfilled whether the six days" labour be on the last six days or on the
6-10). Christ's people are no longer "under tlie law" (Romans fi. 14). 57. to God—The victory was in no way due to ourselves (Psalm 98. 1). givctU—a present certainty. tUc vl<tory—which death and Hades ("the gr.nve") had aimed at, but whicli, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repel ition of the word {v. 54, 55) is appropriate to the triumph gained. 58. beloved-Sound doctrine kindles Christian love, steadfast—not turning aside from the faith of tlie resurrection of yourselves, un movable—not turned aside by others (v. 12; Colossians 1. 23). tlic M ork of llic I^ord—the promotion of Christ's kingdom (Plillippians 2.
first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Cluistian Ideal is not yet realized. If a law of definite times was necessary in Paradise, it is still more so now. every one of you—even those In limited circumstances, lay by hlin—though there be not a weekly public collection, ea(di is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity, in slore—abundantly : the earnest of a better store tairfMp for the giver (1 Timothy 6. 19). as Ood hatit prospered Mm — lit., "wliatsoever he may be prospered in," or "may by prosperity have acquired" fALFORD] (Matthew
30). not In vain—as the deniers of tlie resurrection would make it (f. 14, 17). in the Lord—applying to the whole sentence and its several clauses: Ye, as being in the I/ord by faith, know that your labour in tlie Lord
(i. e., labour according to His will) Is not to lie without its reward in tiie Lord (through His merits and according to Ills gracious appointment).
S5. 15-29; 2 Corinthians 8. 12). tliat tliere be no gatherings when I come—that they may not then have to be made, when your and my time ought to be employed in more lilreclly spiritual things. When men give once for all, not so much is given. But when each lays by something every I^ord's day, more is collected than one would have given at once. [Brngki^.] 3. approve bjr your lelters— rat her translate, "Whomsoever ye shall approve, them will I send with letters:" viz., letters to several persons at Jerusalem, which would be their credentials There could be no need of letters from them before Paul's coming. If the persons recommended were not to besentciff before it. J,it., " by letters :" an abbreviated expression for " I will send, recommending them by letters." [Gkotiub.
Ver. 1-24. Diui^cxroNS as to the Cot^lection t<'ou the JuDF.AN Christians: St. 1'aul's Kutukk Plans: He COMMKNDS to the.m Timothv, Ai'ollos, Ac Sai.utaTION.S AND CONCLUSION.S. 1. Collection for the saints— at Jerusalem (Romans 15. 26) and in Judea (Acts II. 2il, 30;
2-1.17; cf. 2 Corinthians 8. 4; 9. 1. 12). He says "saints
rather than "the poor," to remind the Corinthians that In giving it Is to the lord's people, their ow-n brethren in the faith Towards the close of the national existence of the
TiiC lirelhren Ex.hnricd to CharUy. 1 CORTNTiriANS XVI. Timothy Commended to them.
If KHfiUiih, Version be retained, the sense will l)e, " Wlien I
have been sent by Paul from Ephesus before this Epistle was written, to accord willi cli. I. 17-19; and yet the passage here implies, tlial 8t. Paul did not expect him to arrive at Corinth till after tlie letter was received. He tells tliem how to treat him "if" lie should arrive. Acts 19.21, 22 clears up llie difficulty: Tiuiotliy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Coriutii, but wenljirsl to Macedonia ; tlius though sent before the letter, he miglit not reach Corinth till after it was received in tliat city. The undesigned coincidence between the Epistle and tlie history, and the clearing up of tlie meaning of the former (which does not mention the Journey to Macedonia at all) by the latter, is a sure mark of genuineness. [Paley's Ilora; Paulina;.}
c;<)ini>, I will send tliDse wliom by your lettt-rs, Wten to be
given t.'iem, ye shall .•ipprove." Bui the antithe.si.s (oppo-
sition or (•onMiisl) l<> Fau) iiiinsell' (v. 4) favours (iROTius' view. 80 " l>y" means wU?> (Honians 2. 27) ; and the Greek
tor "by ' is transluU-d, wilh (2 Corintliians 2. 4). liberality —lil., gracious or free f/lft (2 Corinthians S. J). *. mrc-t— "woi tli «hile.'' il your collections lie larije i^iough to he worth an apostle's Journey (a stimulus to their lil)eralityi,
/ will accompany thorn myself instead of giving them let-
ters credential («. 3; cf. Acts 20. 1-4). wltli itie—to guard against all possible suspicion of evil (2 Corinthians 8.4,
19-21). 5-7. His first intention had been (2 Corinthians 1.
15, 16) to pass througli tlieni (Corinth) to Macedonia, and again return to tliern from Macedonia, and so to Judea;
It is not certain that Timothy actually reached Corinth;
this he had announced in the lost epistle (eh. 5. 9); now having laid aside tliis intention (for which he was charged with levity, 2 Corinthians 1. 17, &c., whereas it was througli
for in Acts 19. 22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corintii was not th3 ultimate object. Tlie " IF Timothy coine," implies uncertainty. 2 Corinthians 1. 1 represents him with Paul in Macedonia; and 2 Corinthians 12. 18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corintli, Paul being anxious for iTOme-
lenity, 2 Corinthians 1. 23; 2. 1), he announces his second plan of " not seeing them now by the way," but " passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them." for I do pass—As much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was then at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some Indecisiveness in the apostle's plan. [Paley.] In accordance with his second plan, we find him in Macedonia when 2 Corinthians was written (2 Corintliians 2. LS; S. 1;
(i!rt<e tidings of the state of the Corinthian Church. AlFORD argues that if so, St. Paul's adversaries would have charged him with fickleness in this case also (2 Corinthians 1. 17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy, and would disarm adversaries of a charge in this respect (2 Corinthians 7.6,7). without fear—Referring perhaps to a nervous timidity in Timothy's character (1 Timothy 3. 15; 5. 22, 21). His youth would add to this feeling, as well as his country, Lj'stra, likely to be despised in refined Corinth. 11. despise— This charge is not given concerning any other of the inanjmessengers whom Paul sent. 1 Timotliy 4. 12 accounts for it (cf. P.salin 119. Ml). He was a young man, younger probably than those usually employed in the Cliristian missions; wlience 8t. Paul appreliending lest he siiould, on that account, be exposed to contempt, cautions him, " Let no man despise thy youth." [Palky's i/&?'a; Prtuiinflp.] conduct —set him on his way with every mark of rt-spect, and with wliatever he needs (Titus 3.13). In pence—(Acts 15.33; Hebrews 11.31.) "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (ch. 1. 11). I look fer him—He and Titus were appointed to meet St. Paul in Troas, whither the apostle purposed proceeding from Ephesus (2 Corinthians 2. 12, 13). St. Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him. [Thf:ophyl.J with the brethren-Others besides Erastus accompanied Timothy to Macedonia (cf. v. 12; Acts 19.22). 13. ApoUog,
9. 2, 4), and on his way to Corinth (2 Corinthians 12. It; 13.
1; cf. Acts 20. 1, 2). "Pass through" is opposed to "abide"
(v. (i). lie was not yet in Macedonia (as v. 8 shows), but at Ephesus; but he was thinking (>{ passing through it (not abiding as he purposed to do at Corinth). 0. He did "abide and even winter" for the three winter months
in Greece (Corinth), Acts 20. 3, (i; fioni which passage it seems that Paul probably left Corinth about a montli before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi) ; so that thus the three months at Corinth would be December, January, and February. [Birks, HwoB Apostolicce.] ye—emphatical in the Greek, whitliersoever 1 go—He purposed to go to Judea (2 Corintliians
1. 16) from Corintli, but his plans were not positively fixed as yet (iVoZe, t). 4 ; cf. Acts 19.21). 7. I will uotsee you now by fhe^vay lit., "Ida not wisli to see you tliis time in pa.ssIng ;" i. e., to pay you now what would liave to l)e a merely passing visit as I did in the second visit (2 Corintliians I'J.
14). In contrast to "a while," i. e., some lime, as the Greek might better be translated, bnt—The oldest M.SS. read "for." 8. Ht Ejjhcsu*-whence St. Paul writes this lipis-
tle. Cf. V. 19, "Asia," wherein Ejihesus was. until Pentecost—He seems to have stayed as he here purposes: for Just when the tumult which drove him away broke out, he was already intending to leave Flphesus (Acts 19. 21, 22). Combined with ch. .5. 7, 8, this verse fixes the date of tliis Epistle to a few weeks before Pentecost, and very soon after the Passover. 9. door—(2 Corinthians 2. 12.) An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. 80 "(to^wof hope," Hosea 2. 1.5. "Door of faith," Acts 14. 27. "An open door," Revelation 3. 8. "A door of utterance," Colossians 4. .3. "Great," i. e., extensive. " Effectual," 1. e., requiring great lo,bour»-['EsTlVii\; or opportune for effecting great results. [Beza.] mnny adversaries—who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After 8t. Paul, by his now long-continued labours at Ephesus, had produced effects which threatened the Interests of those whose gains weve derived from Idolatry, "many adversaries" arose (Acts 19.
1 greatly desired ... to come tinto you—He says tills, lest they should suspect that he from jealousy prevented Apollos' coming to them ; perhaps they had expressly requested Apolios to be sent to them. Apollos was not at Ephessis when St. Paul wrote (cf. v. 19, and ch. 1. 1). Probably Apollos' unwillingness to go to Corinth at this time was because being aware of the undue admiration of his rhetorical style wliich led astray many at Corinth, he did not wish to sanction it (ch. 1. 12; 3.4). St. Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and on the other hand, Apollos, having heard ol the abuse of his name at Corinth to jiarty purposes, persevei ingly refused to go. St. Paul, of course, could not state in his letter particularly these reasons in the exist- 'ng state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two. with the brethren—who bear this letter (t;. 17). (See sub* 297
V-2S). Where great good is, there evil is sure to start up as Its antagonist. 10. Now—rather, J?u/. Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "Ir Tinaothy come," He must therefore
Introduction. 2 CORINTHIANS. Introdud'um,
Church at Corinth. Neander thinks Romans 16. 23 re-
scriptlon added to the Epistle.) Convbeare thiuks Titns was one of the bearers of this first letter (2 Corinthians 8.
fers to " the whole Church" meeting at the house of Gains (cf. Colossians 4. 15). "Synagogue" implies an assembly in general, without reference to the character or motives of
6, 16-24; 12. 18). Alford thinks " the bretliren" here maybe the same as in v. 11. convenient time—Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time. 13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests
its members. " Church," like the Hebrew Kahal, implies an assembly legally convened ; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls It "the Church In the wilderness," Acts 7. 38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope. [ViTRiNGA, Synagogue and Temple.] From this we may explain St. Paul's entering "into every house and haling men and women:" he would in searching for Christians go to their several "houses" of prayer. In the Lord—They pray for all blessings on you from the Lord,
•with themselves. "Watch ye:" for ye are slumbering. "Stand:" for ye are like men tottering. "Quit you like men; be strong:" for ye are efieminate {v. 14). "Let all your things be done with charity" (ch. 8. 1 ; 13. 1) : not with
strifes as at present. [Chrysostom.] " In the faith" which was assailed by some (ch. 15. 1, 2, 13-17). 15. first-fruits of Achala—the first Achaean converts (cf. Romans 16. 5). The image is from the first-fruits offered to the Lord (Le-
viticus 23. 10; cf. ch. 15. 20). The members of this family had been baptized by Paul himself (ch. 1. 16). addicted tliemselves to the ministry of the s&ints—translate, "Set themselves (t. e., voluntarily) to minister unto the saints"
tlie source of every good. [Grotius.] Alford explains, "in a Christian manner," as mindful of your common Lord. " In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being In virtue of that union, ao. holy kiss—the token of the mutual love of Christians, especially at the Lord's Supper (cf. Romans 16. 16; 1 Thessalonians 5. 26), "in which
(cf. 2 Corinthians 8. 4). 16. That ye—translate, "That ye
also," viz.. In your turn ... in return for their self-devo-
tion. [Alford.] helpeth with—them, labowreth—by himself. 17. Fortunatns . . . Achalcns—probably of Stephanas' household, that . . . lacking on your part—So
all the dissensions of the Corinthians would be swallowed up." [Bengel.] 31. salutation . . . with mine own hand—he therefore dictated all the rest of the Epistle, it'i, A solemn closing warning added in his own hand: as In Epliesians 6.24; Colossians 4. 18. the Lord—who ought to be " loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius (Epistola ad Romanos 7) writes of Christ, "My love has been crucified" (cf. Song of Solomon 2.7). Jesus Christ — Omitted in the oldest MSS. let him be Anathema—occuried with that curse which the Jews who call Jesus "accursed" (ch. 12. 3) are bringing righteously on their own heads. [Bengel.] So far from " saluting" him, I bid him be accursed. Maranatha—,SS/riac for the Lord cometh. A motto or watchword to urge them to preparedness for the Lord's coming; as in PhilIppians 4. 5, "The Lord Is at hand." 33. The grace, &c. —This is the salutation meant in v. 21; and from which unbelievers (v. 22; cf. 2 John 10. 11) are excluded. [Bengel,.] 34. My love, &c.—After having administered some severe rebukes, he closes with expressions of " love :" his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "alV who loved Him.
far as you were unable yourselves to 'Refresh my spirit," in that you are absent from me, " they have supplied" by coming to me from you, and so supplying the means of Intercourse between you and me. They seem to have car-
ried this letter back; seethe subscription below: hence
tlie exhortations v. 16, 18, as though they would be at Corinth when the Epistle arrived. 18. refreshed my spirit and yours—" yours" will be refreshed on receiving this
letter, by knowing that "my spirit is refreshed" by their having come to me from you ; and (perhaps) by the good report they gave of many of you (ch. 1. 4-8); my refreshment of spirit redounds to yours, as being my disciples
(2 Corinthians 7. 13; cf. Zecharlah 6. 8). acknowledge— render them due acknowledgments by a kind reception
of them: 1 Thessalonians 5.12, "know" them in their true worth, and treat them accordingly. 19. Asia—not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital, much—with especial alTection. AquUa . . Prlscllla — (Cf. Acts 18.2; Romans 16. .3, 4.) Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate
here), and then had removed with Paul from Corinth to Ephesus (Acts 18. 2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Romans 16. 3, 5). A pattern to Christian husbands and wives. Tlielr Christian self-devoting love appears wherever they were (Romans 16. 3, 4). Even the gifted Apollos, so higlily admired at Coritith, owed much of his knowledge to them (Acts 18. 24-26). In v. 20, " All the brethren" (i. e., the whole Church) seem to be distinguished from "the Church that Is In their house," which was but a partial and private assembly out of the general
The subscription represents the Epistle as written from Philippi. Verse 8 shows it Wfts written at Ephesus. Bengel conjectures that perhaps, however, It was sent from Philippi (v. 5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.
THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE
CORINTHIANS.
The following reasons seem to have Induced St. Paul to write this Second Epistle to the Corinthians: (1.) That tio might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1 Corinthians 4. 19; ch. 1. 15,16; cf. 1 Corinthians 16.5) ; and so that he might set forth to them his apostolic walk in general (ch. 1. 12, 24; 6. 3-13; 7. 2). (2.) That he might commend their obedience In reference to the directions
In his First Epistle, and at thesame timedlrect them now to forgive the oflTender. as having been punished sufficiently
(ch. 2. 1-11 ; 7. 6-16V (3.) That he might urge them to collect for the poor saints at Jerusalem (ch. 8. 1-9, 15). (4.) That he might maintain his apostolic authority and reprove gainsayers.
FAC-SIMILES OF ANCIENT COINS.
FARTHING OF THE NEW TESTAMENT. Matt. V. 26, HPwA BACI. Anchor. R. Two cornua copiae, within which a cartuceus,
COIN OP NERO AND HEROD AGRIPPA II. From the British Museum.
(degraded from iioniegraMaie). JE.W.
if HI , —
SILVER COIN OF BRUTTII.
Obv. : Heads of Castor and Pollux to right. Rev. : Castor and Pollux mounted, advancing to right. In the exergue BPETTIJZN. Acts xxviii. 11.
JEWISH SHKKEL.
pubcd tu have been coined 140 ycjrs B. C.
The ApoKlle Encourageth Ihe Breth en 2 COEINTHIANS 1. hy his Deliverances from Aj^idion.
Theestornal testimonies for its genuineness are iRBT^fMVa, Hcereses 3.7. 1; ATllKtSAaoRAS, De resurreciione mortuorunt ; Clement of Alexandria, Stromala 3. sec. '3i • i. seo. 101 ; Tebtullian, De pudicitia, ch. 13. The time of writing was after Pentecost, a. d. 57, wlien St. Paul left Epliesus for Troas. Having stayed In the
latter place lorsome time preaching the Gospel witli effect (ch. 2. 12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, apd after having tested the liberality of the Macedonian churches (ch. 8. 1), he wrote this Second Epistle, and then wcnton to Greece, where heabode for three months; and then, after travelling by land, reached Philippion his return at Passover or Easter, 58 A. D. (Acts 20. 1-6.) So that this Epistle must have been written about autumn, 57 A. D. Macedonia was the place from which it was written (ch. 9. 2, where the present tense"! boast," or "am boasting," Implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (ch. 1.
8. 9), whether the reference be [Paley] to the tumult at Ephesus (Acts 19. 23-41), or, as Alford thinks, to a dangerous
Illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also
his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (ch. 7. 5) as occurring tchen he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from ch. 7. 6, compared with v. 5, must have been the scene of his receiving the comforting tidings from Titus. " Macedonia" is used for Philippi in 2 Corinthians 11.9, as
Is proved by comparison with Philippians 4. 15, 16. So it Is probably used here (ch. 7. 5). Alford argues from ch. 8.
1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, e. g., Thessalonlca, Berea, &c., and that Philippi, ihe first on his route, is less likely to have been tlie scene of his writing than the last on his route, whichever it was, perhaps Thessalonlca. But Philippi, as being the chief town of the province, was probably the place to which all the collec-
tions of the churches were sent. Ancient tradition, too (as appeai-s from the subscription to this Epistle), favours the view that Philippi was the place from which this Epistle was sent by the hands of Titus, who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (ch. 8. 6).
The style is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (ch. 4. 7; 5. 1-4; 12. 7-9; cf. Note, 1. 8), must have been especially trying to one of his ardent temperament. But besides this, was the jiiore pressing anxiety of the"cai'eof all the churches." At Corinth, as elsewhere, Judaiziug emissaries wished to bind legal fetters of letter and form (cf. ch. 3.
3-18) on the freedom and catholicity of the Church. On the other hand, there were free-thinkers who defended their Immorality of practice by infidel theories (1 Corinthians 15. 12, 32-36). These were the "fightings without," and "fears within" (ch. 7. 5, 6) which agitated the apostle"s mind, until Titus brought him comforting tidings from Corinth. Even then, whilst the majority at Corinth had testified their repentance, and, as St. Paul had desired, excommunicated the Incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as il he had personal gain In view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness ; that he was always threatening severe measures without daring to execute them (ch. 10. 8-16; 13.2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from ch. H. 22. They seem to have been headed by an emissary from Judea ("He that cometh," ch. 11. 4), who had brought "letters of commendation" (eh. 3. 1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (ch. 11. 13, 23). His partisans contrasted his high pretensions with the timid humility of St. Paul (1 Corinthians 2.3); and his rhetoric with the apostle's plain and unadorned style (ch. 11. G; 10. 10, 13). It was this state of things at Corinth, reported by Titus, that caused St. Paul,
to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1 Corinthians-
1. 2), but to all the churches also in Achaia (ch. 1. 1), which had In some degree been affected by the same causes asaffected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity, which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (ch. 8. 18, 19, 22).
sation brought by the Jews against Paul. Hence, tb» apostle was enabled to labour in the whole province of
i Achaia with such success as to establish several churches there (1 Thessalonians 1.8; 2 Thessalonians 1. 4),.wihere, writing from Corinth, he speaks of the "churche*," viz., not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Slcyon, Argos, &c. Headdresses " the Church In Corinth," directly, and all " the saints" in the province, indirectly. In Galatians 1. 2 all the " ehwrches" are addressed directly in the same circula.r Epistle. Hence, here he does not say, all the churches, but "all the saints." 3. This thanksgiving for his late deliverance forms a suitable Introduction for conclliat4ng their favourable reception of his reasons for not having fulfilled his promise of visiting them (v. 15-24). Fathsn of iMcrriea
Ver. 1-24. Thb Heading ; St. Paul's Consolations in Recent Trials in Asia ; His Sincerity towards the Corinthians; Explanation of his not having Visited THEM as he had PURPOSED. \. Timothy oiir brother—When writing to Timothy himself, he calls him " my son" (1 Timothy 1. 18). Writing o/ him, " brother," Ac, and " my beloved son" (1 Corinthians 4. 17). He had been sent before to Macedonia, and had met Paul at Phil-
ippi, when the apostle passed over from Troas to Macedonia (cf. ch. 2.12, 13; Notes, \ Corinthians 16. 10, 11). in all Achala^-comprising Hellas and the Peloponese. The Uentlles themselves, and Annreus Gallio, tlie proconsul (Acts 18.), strongly testified their disapproval of the accu66
291*'
ITie Apostle Comfortelh the Brethren. 2 CORINTHIANS I. His Manner of Vi eachiMj the Gogpel.
— i. e., the Source of all mercies (cf. James 1. 17; Romans li 1). coiiit'ort— which floM's from Ilis '•mercies" expe-
(v. 15-23), was, that there might be time to see wliether tli? evils arising tliere not only from Greek, but froiii Jewish disturbers of the Church (ch. 11. 2!)), would be checked by his first Epistle ; there not being fully so was what en tailed on him the need of writing this .second Epistle. His not specifying this here expressly is just wliat we might expect in the outset of this letter; towards the close, when he had won their favourable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agi lators (ch.
rienci'd. Like a true man of faith, he mentions " merfies" and "comfort,"' before he proceeds to speak of ajffiictimis {v. 4, 5, 6). The " trilmlation" of believers is not inconsistent with God's merc.v, and does not beget in them suspicion of it; nay, in tlie end they feel that He is "the God of all comfort,'' i. e., who imparts the only true and perfect comfort in every instance (Psalm 1-16. 3, 5, 8; James 5. U). 4. «s—idiomatic for me (1 Tliessalonians 2.
11.22). above strength — i.e., ordinary, natural powers of endurance, despaired—as far as human help or hope from man was concerned. But in respect to help from God we were " not in despair ' (ch. 4. 8). 9. But—" Yea." In God which ratseth the dead—We had so given up all thouglits of life, that our only hope was fixed on the coming resurrection ; so in 1 Corinthians 15. 32 his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrineof the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice. 10. dotli deliver—The oldest MSS. read, " will deliver," viz., as regards immediately imminent dangers. "In whom we trust that He will also (so the Greet) yet deliver us," refers to the continuance of God's deliveringhelp/»ereo/ter. 11. helping together by prayer for us—rather, " helping together on our behalf by your supplication ;" the words "for us" in the Greefc following " helping together," not " prayer." that for tlie gift, &c. —lit., "'That on the part of many persons the gift i^lit., gift of grace ; the mercy) bestowed upon us by means of (i.e., through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf." la. For— Reason why he may confidently look for their prayers for him. ourrejoiciug— Gree/c, " our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists, in simplicity—Mtwt of the oldest MSS. read, " in holiness." English Version reading is perhaps a gloss from Ephesians 6. 5. [Alford.] Some of the oldest MSS. and versions, however, support it, godly sincerity— {i/., "sincerity of God;" i. e., sincerity as in tlie presence of God (1 Corinthians 5. 8). We glorjf in this ill spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish alms (as some insinuated) In failing to visit them as he had promised : such aims belonged to his adversaries, not to liim (ch. 2. 17). " Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which Influenced him by Gods gifts (Romans 12.3; 15. 15), suggests holy straightforwardness and sincere faithfulness to promises (v. 17-20), even as God Is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit,
18). tliat we may . . . comfort them wlilcli are In any trouble Translate, as the Greek is the same as belbre, " tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others. [Calvin.] 8o participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Isaiah 50. 4S; Hebrews 4. 15). 5. suflTerlngs standing in contrast with "salvation" (v. 6); as "tribulation" (distress of mind), with comfort or "consolation." of Christ— Cf. Colossians 1. 24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Matthew 25.40,45; Acts 9.
4; 1 John 4. 17-21). Christ calls His people's sufferings His own suffering, (1.) because of the sympathy and mys-
tical union between Him and us (Romans 8. 17; 1 Corinthians 4. 10). (2.) They are borne for His sake. (3.) They tend to His glory (Ephesians 4. 1 ; 1 Peter 4. 14, 16). abound in u»— Greek, "abound ttnto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundetli also our comfort." The sufferings (plural) are many ; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed. 6. we . . . afllicted . . . for your consolation — exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Philippians 2. 26, 27). [BenOEL.] Alike the afflictions and the consolations of the apostle tend, as In him so in them, as having communion with him, to their consolation (v. 4 and ch. 4. 15). The Greek for "afflicted" is the same as before, and ought to be translated, " Whether we be in tribulation." wblvU U effectual — lit., worketh effectually. In the enduring, &c. i.e., in enabling you to endure "the same sufferings which we also suffer." Here follows. In the oldest MSS. (not as English Version in the beginning of v. 7), the clause, "And our hope Is steadfast on your belialf. ' 7. so shall ye i<e—rather, " So are ye." He means, tliere is a community of consolation, as of suffering, between me and you.
8, 9. Referring to the imminent risk of life wliich he ran In Ephesus (Acts 19. %^, &c.), when the whole multitude were wrouglit up to fury by Demetrius, on the plea of St. Paul and his associates having assailed the religion of Diana of Ephesus. The words (v. 9), " we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die. [Paley.J Alfobd thinks the danger at Ephesus was comparatively so slight, that it cannot be supposed to be the subject of reference here, without exposing the apostle taa charge of cowardice, very unlike his fearless character; hence, he supposes St. Paul refers to somedeadly sickness which he had suffered under
is " fleshly wisdom." In the world—even in relation to the world at large, which is full of disingenuousuess. more abundantly to yon-ward—(Ch. 2. 4.) His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards It. 13. We write none other things (In this Epistle) than what ye read (in my former Epistle [BengelJ ; present, because the Epistle continued still to be read In the Church as an apostolic rule). Conybeake and HowsoN think St. Paul had been suspected of writing privately to some Individuals In the Church in a different strain from that of his public letters; and translates, " I write nothing else to you but what ye read openly (the Greek meaning, •ye read aloud,' viz., when St. Paul's Epistles were publicly read In tlie congregation, 1 Thessalonlans 5. 27); yea, and what you acknowledge inwardly." or acknowledge —Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred In sound and root. I would translate, "None other things than wtat ye know by reading (by comparing my former Epla'.le with my present Epistle), or even know as a matter of fact" {viz., the consistency of my nets with my words), even to the end—of my life. Not excluding reference to
(v. 9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what St. Luke in Acts records, there were other dangers of an o<(ually disIresslng kind, such as, " lyings In wait of the Jews" (Acts
a), lit), his tteaseless foes. They, doubtless, had incited the nuiltitude at Ephesus (Acts 19. 9), and were the chief of Xlie " many adversaries" and "(wild) beasts," which he
had to light with there (1 Corinthians 15.32; 16.9). His >weak.stale of heu'Rh at the time combined with all this
to make him regard himself as all but dead (ch. 11. 29; 12. W. What makes my supposition probable Is, that the Vf.ry cause of >hi8 not 'Itavlng visited Corinth directly as be had liildiuled, andTor which he proceeds to apologize
3U0
The Aposlle Ejccuseth himself 2 CORINTHIANS II. for not Visiting the Corinthian*.
20. Rather, How many soever be the promises of God, In Him is the "yea" ("faithfulness in His word:" contrasted with the "yea and nay," v. 19, i. e., inconstancy as to one i word), and in him Amen—The oldest MSS. read, " Wherefore through Him is the Amen ;" i. e.. In Him is failhfulnest ("yea") to His word, "wherefore through Him ' is the immutable verification of it ("Amen"). As "yea" is His word, so " Amen" is His oath, wliich makes our assurance of the fulfilment doubly sure. Cf. " two immutable thiivgs
the day of the Lord (v. U, end; 1 Corinthians 4. 5). 14. in part—In contrast to " even to the end :" the testimony of
his i.i/e was not yet completed. [THEOPHYL.aud Bengel.J Rather, "in part," i.e., some of you, not all. [Grotius, Alford.] So in ch. 2. 5: Romans II. 25. The majority at Corinth had sliown a willing compliance with St. Paul's directions in the first Epistle : but some were still refrac-
tory. Hence arises the difference of tone in different parts of this Epistle. See Introduction, your rejoicing—your •ubject of gloryinr/ or boast. "Are" (not merely be) Implies the present recognition of one another as a subject of mutual glori/irig: that ffloryinff beinii about to be realized in its fulness "in the day (of the coming) of the Lord Jesus." 15. In this confidence—of my character for sincerity being "acknowledged" by you (v. I2-H). was minded—I was intending, before—"To come unto you before" visiting Macedonia (where he now was). Cf. Note,
(viz.. His word and His oath) in which It was impossible for God to lie" (Hebrews 6. 18; Revelation S. It). The whole range of Old Testament and New Testament promises are secure in tlieir fulfllmeut for us in Christ, unto the glory of God by na—Greek, " for glory unto God by us" (cf. ch. 4.15), i. e., by our ministerial labours; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but tliea " by us" would have to mean what it cannot mean here, " by us and you." 21. stablisheth us . . . In CItrist i. r.. In thefaitli of Christ—in believing in Christ, anointed MS—As "Christ" is the "Anointed" (which His name means), so " He hath anointed (Greek, chrisas) us, alike ministers and believing people, with the Spirit (u. 22; 1 John 2. 20, 27). Hence we become "a sweet savour of Christ" (ch. 2. 15). 22. sealed—A seal is a token assuring the possession of property to one ; " sealed " here answers to " stablisheth us " (u. 21 ; 1 Corinthians 9. 2). the eai-nest of the Spirit—i. e., the Spirit as the earnest (i. e., money given by a purchaser as a pledge lor the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance a.s a son of God shall be his hereafter (Ephesians
1 Corinthians 16. 5 ; also -1. IS, which, combined witli the words here, implies, that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1 Corinthians 4.
17) before his writing the first Epistle. Cf. Acts 19. 21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); 20. 1, 2. that ye might have a second bene-
fit—one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Romans 1. 11. 12). 16. This intention of visiting them on the way to Macedonia, as well as after having passed through It, must have reached the ears of the Corinthians In some way or other-perhaps in the lost Epistle (1 Corinthians il. J8; 5.9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you." 17. use lightness-Was I guilty of levity? viz., by promising more than I performed, or . . . according to the flesli, that
1. 13, 14). "Sealed with that Holy Spirit of promise whicli
is the earnest of our inheritance until the redemption of tlie purchased possession" (Romans 8. 23). The Spirit is the pledge of the fulfilment of "all the promises " (ti. 20). 23. Moreover 1—Greek, "But I ffor my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (v. 20-22). call God—the all-knowing One, who avenges wilful unfaithfulness to promises, for a record upon my soul—As a witness as to the secret purposes of my soul, and a witness against it. If I lie (Malaehl 3. 5). to spare you—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then. I came not as yet Greek, no longer : i. e., I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Cf. ch. 10. 10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (1 Corinthians 4. 18, 19). 24. Not for that—t. e.. Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipli?ie, but In matters of "faith" he was only a, "fellorv-helper of their joy " (viz., in believing, Romans 1.5. 13; Philipplans 1. 25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of v. 23. His desire
ivilli nie there should be yea, yea . , , nay, nay ! The " or" expresses a different alternative : Did lactwith
levitj', or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my " yea" must at all costs be yea, and my " nay" nay [Benoel, Winer, CalvinJ, (Matthew 14. 7, 9)? The repetition of the " yea" and "nay" hardly agrees with Alpord's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (t. e., both affirmation and negation concerning the same thing)? Therepetition will thus stand for the single yea and nay, as in Matthews. 37; James 5. 12. But the latter passage implies that the doutjle "yea" here is not equivalent to the single "yea:" Bengel'8 view, therefore, seems preferable. 18. He adds this lest they might think his doctrine was changeable like his purposes (the change in which he admitted in v. 17, whilst denying that it was due to " lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose), true— Greefc, "faithful" (1 Corinthians 1. 9). our word—the doctrine we preach, waa not—The oldest MS.S. read " is not." yea and nay
is to cause them not sorrow (ch. 2. 1, 2), but "joy." The Greek for " helpers " implies a mutual leaning one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Romans 11. 20) ye stand ;" therefore
it is that I bestow such pains in "helping" your faith, which is the source of all true "joy " (Romans 15. 13). I want nothing more, not to lo7-d it over your faith.
t. e., inconsistent with itself. 19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of It, viz., Jesus Christ. He is called " the Son of God" to show the impossibility of change in One who
Is co-equal with God himself (cf. 1 Samuel 15. 29; Malaehl
Ver. 1-17. Reason why he had not Visited them on HIS WAY TO Macedonia ; The Incestuous Person ought NOW TO BE Forgiven; His Anxiety to hear Tidings OF their State from Titus, and his Joy when at last THE Good News Reaches HIM. 1. with myself—in contrast to "you" (ch. 1.2:1). The same antithesis between .St. Paul and them appears in v. 2. not come again ... in heaviness—"sorrow ;" implying that he had already iiaiu them one visit in sorrow since his coming for the first tiiii*
3. 6). by me . . . Sllvanua and TImotheus—The Son of God, though preached l)y different preachers, was one and the same, unchangeable. Silvaniis is contracted into SiUv (Acts 15.22; cf. 1 Peter 5.12). In him was yea— Oretk, "is made yea In Him ;" i. e., our preaching of the Son of God Is confirmed as true in Him {i. e., through Hlin; through the miracles wherewith He has confirmed oar preaching) [Grotics]; or rather, ny the witness of the Hplrit wlilch He has given, v. 21,22, and of which miracles
to Corinth. At tnat visit he had warned them " he woula
were only one, and that a subordinate manifestation.
2 CORINTHIANS II.
Favl s Ilea»m /or not VisUinj Corinth.
The IncejIuouB Person lo he Forgiaen.
by the whole body of the Church. 7. with overmuch sorrow— Greek, " with his overmuch sorrow." 8. confirm your love toward liim—by giving effect in act, and showing in deeds your love, viz., by restoring liim to your fellowship, and praying for Ills recovering from the sickness penally inflicted on him. 9. For—Additional reason why tliey should restore the offender, viz., as a " proof" of their obedience "in all things;" now in ioue, as previously in pun-
not spare If he should come ag;iiii " (yotes, ch. 13.2; cf. ch.
12. 14; 13.1). See Introduction to the first Epistle. The " in heaviness " implies mutual pain ; they grieving liim, and he them. Cf. v. 2, "I make you sorry," and v. 5, " If any have caused grief (sorrow)." In this verse he accounts for having postponed liis visit, following up ch. 1. 23. 3. For —Proof that he shrinlis from causing them sorrow ("heaviness"). If I—The "I" is emphatic. Some detractor may say that this (v. 1) is not my reason for not coming as I proposed
ishing{v.6),SLt the apostle's desire. Besides ills other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his first Epistle, the reasonior his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture. [PjVLEy's Horce JPaulina.] The interchange of feeling is marked (v. 4)," I wrote . . . that ye might know the love," &c. : here, "I did write, that 1 might know the proof of yo^t." 10. Another encouragement to their taking on themselves the responsibility of restoring the oflTender. They may be assured of Paul's apostolic sanction to their doi-ng so. for if I forgave anything, to whom 1 forgave It—The oldest MSS. read, " For even what I have forgiven, if I have forgiven anything." for your sakes forgave I It—He uses the past tense, as of a thing already determined on ; as in 1 Corinthians 5. 3, "I have judged already;" or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness, in the person of Clirlst —representing Christ, and acting by his authority: answering to 1 Corinthians 5. 4, "In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ." 11. Lit., "That we may have no ad vantage gained over us by Satan," viz., by letting one of ou» members be lost to us through despair, we ourselves furnishing Satan witli the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner Is a common loss ; therefore, in v. 10, he said, " for your sakes."
since I showed no scruple in causing " heaviness," or sorrow. In my Epistle (the first Epistle to the Corinthians). But I answer, If J be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, mj' object was that he " who was made sorry by me " (viz., the Corinthians in general, V. 3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place ; " for . . . who is he tlien that?" Ac. 3. I wrote this same iinto you viz., that I would not come to you then {v. 1), as, if I were to come then, it would have to be " in heaviness " (causing sorrmv both to him and them, owing to their impenitent state). He refers to the first Epistle (cf. 1 Corinthians 16. 7 ; cf. 4. 19, 21 ; 5. 2-7,
13). sorrow from them of whom I ought to have Joy —i. e., sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would liave been the result, had he then visited them as he had originally proposed, having confldence . . . that my Joy Is the Joy of you all—trusting that you, too, would feel that there was suflicient reason for the postponement, if it interfered with our mutual
joy. [Alfokd.] The communion of saints, he feels confident in them " all " (his charity overlooking, for the moment, the small section of his detractors at Corinth, 1 Corintdiians 13.7), will make his joy {v. 2) their joy. 4. So far from my change of purpose being due to " lightness "
(ch. 1. 17), I wrote my letter to you {v. 3) "out of much affliction (Greek, ' trouble ') and anguish of heart, and with many tears." not that ye should be grieved Translate, " be made sorry," to accord with the translation, v. 2. My ultimate and main object was, " not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to Joy, redounding both to you and me (v. 2, 3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping. [Benoel.] that ye might know the love—of wliich it is a proof to rebuke sins openly and in season [Esxius] (Psalmlll. 5; Proverbs
St. Paul had "delivered" the oflTender "to Satan for the destruction of the flesh, that the Spirit might be saved "
(1 Corinthians 5.5). Satan sought to destroy the spirit also : to let him do so, would be to give him an advantage, and let him oven-each us. not ignorant of his devices " Ignorant " and " devices " are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes, la. St. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his flrst Epistle on the Corinthian Cliurcli ; but, disappointed in
27. 6). " Love " is the source from which sincere reproof springs; thattlie Corinthians might ultimately recognize this as his motive, was the apostle's aim. which I have more abundantly unto you—who have been particularly committed to me by God (Acts IS. 10; 1 Corintliians
4. 15; 9.2). 5. grief. . . grieved Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person, not . . . me, but In pAtt—he lias grieved me only in part (cf. cii. 1. H ; Romans
Ills expectation there, he passed on to Macedonia, where he met him at last (ch. 7. 5, 6, 7). The history (Acts) does not record his passing through Troas, In going from Ephesus to Macedonia ; but It does in coming from that country (Acts 20. 6); also, that lie had disciples there (Acts 20. 7),
11. 25), i. e.. Tarn not the sole party aggrieved ; most of you, also, were aggrieved, that I may not overcharge—that
I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alfoed punctuates, " He hath not made sorry me, but in part (that I press not too heavily ; viz., on lilm) you all." Thus " you all " is In contrast to " me ;" and " in part" is explained in the parenthetical clause. 6. Suftlclent—without increasing it, wliieli would only drive him to despair (v. 7), whereas the object of the punishment was, " that (his) spirit might be saved " in the last day. lo such a man—a milder designation of theoftender than If he had been named. [Meyer.] Rather, it expresses estrangement from s^ich a one who had caused such grief to the Church, and scandal to religion (Acts 22. 22; 1 Corinthians
which accords with the Epistle (ch. 2. 12, "a door was opened unto me of the Lord "). An undesigned coincidence marking genuineness. [Paley's Horas PatUina.] Doubtless, St. Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Phlllppi, the next station on his own
journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there. [1!irks.] Ut preach—UL, "for the Gospel." He had been at Troas before, but th« vision of a man from Macedonia inviting him to come over, prevented his remaining there (Acts 10.8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Acts 20. 6). and—t. e., though Paul would, under ordinary circumstances, have gladly stayed In Troas. door , , . opened ... of tlie XjorA— Greek, in
5.5). this punlshment^Hls being "delivered to .Satan
for the destruction of the flesh;" not only excommunica-
tion, but bodily disease (.Azotes, 1 Corinthians 5. 4, 5). Inflicted of many—rather, " by the majority" (the more part of you). Not by an Individual priest, as in the Church of Rome, nor by the bisnops and clergy alone, but
Why Paul had gone to Macedonia. 2 CORINTHIANS III. A Sufficient Comnttndation of his Minutry,
(but to the believer) an odour arising o«<o/ life (J,. e.,Xte announcement of a risen and living Saviour), eni/uij; in life (to the believer) (Matthew 21. 44; Luke 2.31; John 9.39). who Is sufficient for these things l—i'i2., for diffusing aright everywhere tlie savour of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, viz., to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (ch. 3. 5), " Not that we are sufficient of ourselves, &c., but our sufficiency is of God, who hath made us able {Greek, 'sufficient') ministers," &c. I'J'. not as many—(Ch. 11. 18 ; Philippians 2. 21.) Rather, " the many,''
the Lord, i.e.. In His work, and by His gracious Providence. 13. no rest In my spirit—rather, " no rest/or my
spirit" (Genesis 8. 9). As here his "spirit" had no rest; eo In ch. 7. 5, his "flesh." His "spirit" under the Holy
Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer, taking. . . . leave of them—the disciples at Troas. 14. Now— G> t ek, " But." Though we left Troas disappointed
in not meeting Titus there, and in having to leave so 8oon so wide a door, " thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted
(as Alford explains) to the former; for "always," and "In everyplace," show that the latter also is intended, causeth us to triumph—Tlie Greek is rather, as in Colossians 2. 15, " triumphs over us :" " leadeth us in triumph."
viz., the false teachers of whom he treats (chs. 10.-12., espe-
cially ch. 11. 13; 1 Thessalonians 2. .3). which cornipt— Greek, "adulterating, as hucksters do wine for gain" (ch.
St. Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any. [Trench.] Our only true triumphs are God's triumphs over us. His de-
4. 2; Isaiah 1. 22; 2 Peter 2. 3, "Make merchandise of j'ou"). as of sincerity . . . as of God—as one speaking from (out
of) sincerity, as from (i. e., liy the command of, and so :n dependence on) God. In Christ—as united to Him in living membership, and doing his work (cf. ch. 12. 19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if
it is to be blessed with success (Acts 20. 27).
feats of us are our only true victories. [Alford.] The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience
Ver. 1-18. The sole Commendation he needs to prove God's sanction of his Ministry he has in his Corinthian Converts: His Ministry excels the Mosaic, as THE Gospel of Life and Liberty excels the Law of Condemnation. 1. Are we beginning again to recommend ourselves (ch.5. 12) (as some of them miglit say he had done in his first Epistle; or, a reproof to "some" who had begun doingso)? commendation—recommendation. (Cf.ch. 10.
(ch. 10. 5) to Christ, and so joiits in the triumph : God " leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who
shojvs us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing 'of the victory is marked : for there follows. Who maketh manifest." savonr—retaining the image Of a triumph. As the approach of the triumphal procession was made known by the odour of incense scattered