Chapter XXVII (continued, part 13)
for) him in their hearts. We wronged none by an undue exercise of apostolic authority ; v. 13 gives an instance in point. We have corrupted none, viz., by beguilements and flatteries, while preaching "another Gospel," as the false teafchers did (ch. 11. 3, 4). We have defrauded none by "making a gain" of you (ch. 12. 17). Modestly he leaves them to supply the positive good which he had done ; suffering all things himself that they might be benefited
i9. 19), "Thou Shalt not let thy cattle gender with a diverse kind;" or the precept (Deuteronomy 22. 10), "Thou shalt not plough with an ox and an ass together." Cf. Deuteronomy 7. 3, forbidding marriages witii the heathen; also I Corinthians 7.39. The believer and unbeliever are utterly
heterogeneous. Too close intercourse with unbelievers in other relations also is included (v. 16 ; 1 Corinthians 8. 10;
(V. 9, 12; ch. 12. 13). 3. In excusing myself, I do not accuse you, as though yon suspected me of sucli things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles. [Estius, and Oreek commentators.] Rather, "as though you were ungrateful and treacherous." [Beza.] I . . . said before —in ch. 6, 11. 12; cf. Philippians 1.7. die and live with yoii —the height of friendship. lam ready to die and live with you and for you (Philippians 1. 7, 20, 24 ; 2. 17, 18). Cf. as to Christ, John 10. 11. 4. boldness of speech—(cf. ch. 6. 11.) glorying of you—Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you. tilled with comfort—at the report of Titus (v. 6, 7, 9, 13; ch. 1. 4). exceeding joyful— Greek, I overabound with joy {v. 7, 9, 16). our tribulation—described in v. 5; also in oil. 4. 7, 8; 6.4, 5. 5. Greek, "For also" (for "even"). This verse is thus connected with ch. 2. 12, 13, " When I came to Troas, I had no rest in my spirit;" so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings with adversaries " without" (1 Corinthians 5. 12), and from fears for the Corintliian believers "within" the Church, owing to "false brethren" (ch. 11. 26). Cf. ch. 4.8' Deuteronomy 32. 25, to which he seems to allude. 6. Translate in the order required by the Greek, " But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort. 7. when he told na— Oreek, "telling us." We shared in the comfort which Titus felt in recording your desire {v. 13). He rejoiced in telling the news ; we in hearing them. [Alford.] earnest desire Greek, "longing desire," t>i2., to see me [Grotius] ; or, in general, towards me, to please me. mourning—over your own remissness in not having immediately punished the sin (1 Corinthians 5. 1, &c.) which called forth my rebuke, fervent mind— Greet, "zeal" (cf. v. 11; John 2. 17). toward me Greek, "for me:" for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present, rejoiced the more—more than before, at the mere coming of Titus. 8. with a letter— (Jreei:, "in the letter," viz., the first Ejilstle to the Corinthians. I do not repent, thougli I did repent— transta^e, "I do not re^rei it, though I did regret it." The Greek words for regret and repent are distinct. St. Paul was almost regretting, tlirough parental tenderness, his having used rebukes calculated to grieve theCorinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. for I perceive, &c.—This is explanatory of " I did repent" or " regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season"). 9. Now 1 rejoice—Whereas " I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that youi sorrow resulted in your repentance, yc sorrowed—rather, as before, "ye were made sorry." after a godly manner
10.14). fellowship lit., share, or participaiion. rlghtconsness—the state of the believer, justified by faith, unrlgUteousncssrather, as always translated elsewhere, " Iniquity ;" the state of the unbeliever, the fruit of unbe-
lief, light—of which believers are the children (1 Thessalonians 5. 5). 15. Belial— Hebreiv, " worthlessness, un-
profitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristtan unclean ness. [Bengel.] he that belleveth with an infldel
—translate, "a believer with an unbeliever." 16. agreement—accordance of sentiments (cf. 1 Kings 18. 21; Ephesians 5. 7, 11). the temple of God—i. e., you believers (1 Corinthians 3. 16; 0. 19). with Idols—Cf. Dagon before the ark (1 Samuel 5. 24). aa—" even as God said." Quotation from Leviticus 26. 12; Jeremiah 31. 33; 32. 38; Ezekiel 37.
26, 27; cf. Matthew 28. 20; John 14. 23. walk In them —
rather, " amojifl' them." As "dwell" implies the Divine
presence, so " walk," the Divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul, my people—rather, " they shall be to me a people." 17. Quoted from Isaiah 52. 11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit, be ye separate—" be separated" (Hosea 4. 17). touch not the unclean thing—rather, "anything unclean" (ch. 7. 1; MIcah
2. 10). Touching is more polluting, as implying participa-
tion, than seeing, receive you—The Oreek implies, "to myself;" as persons heretofore out of doors, but now admitted within (ch. 5. 1-10). With this accords the clause, " Come out from among them," viz., so as to be received to me. So Ezekiel 20. 41, "I will accept you;" and Zephaniah 3. 19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God"
(1 Corinthians 7. 31; 5. 9, 10). 18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons," &c. This is a still more endearing relation than (v. 16), " I will be their Ood, and they . . . my people." Cf. the promise to Solomon (1 Chronicles 28. 6 Isaiah 43. 6; Revelation 21. 3, 7; Jeremiah 31. 1, 9). Lord Almighty Tlie Lord the Universal Ruler: nowhere else found but In Revelation. The greatness of the Proraiser enhances the greatness of the promises.
Ver. 1-16. Self-Pcrification their Duty Resulting FROM THE FOREOOIKO. HiS LOVE TO THEM, AND JoY AT THE Good Effects on them of his Former Epistle, as
Reported by Titus. 1. cleanse ourselves—This is the conclusion of the exhortation (ch. 6. 1, 14; 1 John 3.3; Revelation 22.11). fllthlness—" the unclean thing" (ch.
6. 17). of the flesh—for instance, /ocni'ca^ton, prevalent at Corinth (1 Corinthians 6. 15-18). and spirit—for Instance,
—lit., "according to God," i.e., your sorrow having regard
The Good Effect of Oodly Sorrow. 2 CORINTHIANS VIII. Tlie CoiUributiomt for the SainU.
reading. Ch. 2. 4, "1 wrote . . . that ye might know the love which / have more abundantly unto you," plainly accords with it, and disproves Ai,ford's assertion that English Version is inconsistent with the fuel as to the purpose of his letter. His writing, he says, was not so much for the sake of the Individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church. 13. The oldest MSS. read thus, "Therefore (Greek, "for this cause," viz., because our aim has been attained) we have been (Englisli Version, " were,"
to God, and rendering your mind conformable to God (Romans 14. 22; 1 Peter 4.6). tUat—translate in Greek order, "to file end that (cf. ch. 11. 9) ye miglit in notliing receive damage from us," wliioli ye would have received, had your sorrow been other tlian that "after agodly manner"
(r. 10). 10. worketh . . . tvorketh—In tlie best Oreek reading tlie translation is, " worketli (simply) . . . worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; i. e., contributes or tends to it (the same Greek word is in Romans 13. 10). The "sorrow of the world" (i. e., such as is felt by the worldly) " worketh out" as its result at last, (eternal) death (the same Greek verb is in eh. 4. 17, where see the Ifote). repentance . . . not to be repented of—There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation;" this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to tlie remorse of Judas (Matthew 27.3; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," viz., of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no .sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Exodus 9. 27, 28-30; and Saul, 1 Samuel 15. 23-30. Cf. Isaiah 9. 13; Revelation 16. 10, 11. Contrast David's "god-
is not so accurate) comforted; yea ( Greek, "but"), in OCR comfort we exceedingly the more joyed for the joy of Titus," <tc. (cf. v. 7). 14. anything—t. e., at all. I am not ashamed—"I am not put to shame," viz., by learning from Titus that you did not realize the high character I gave him of you. as . . . all things ... in truth, even so our boasting ... is found a truth—As our speaking in general to you was true (ch. 1. 18), so our particular boasting rather Titus concerning you Is now, by his report, proved to be truth (cf. ch. 9. 2). Some oldest MSS. read expressly, "concerning you:" this in either reading
is the sense. 15. his Inward affection lit., bowels (cf. ch. 6.12; Philippians 1. 8; 2. 1 ; Colossians 3. 12). obedience —(Ch. 2. 9.) fear and trembling—with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (v. 11; cf. 1 Corinthians 2. 3). 16. therefore—Omitted in the oldest MSS. The conclusion is more emphatlcal without it. titat I have confldence in you in all things—rather, as Greek, "that in everything I am of good courage concerning (lit., in the case of) you," as contrasted with my former doubts concerning you.
ly sorrow," 2 Samuel 12. 13, and St. Peter's, Matthew 26.75. 11. Confirmation of v. 10 from the Corinthians' own experience, carefiilness—solicitude, lit., "diligence :" opposed
to tlieir past negligence in the matter. In yon— Greek, "for you." yea—not only "carefulness" or diligence, but
Ver. 1-24. The Collection for the Saints; Thh Readiness of the Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each is to Give Willingly after his Ability; Titus and TWO others are the Agents Accredited to Complete THE Collection. 1. we do you to wit we make known
also "clearing of yourselves," ri2., to me by Titus: anx-
iety to show you disapproved of the deed. Indignation —against the offender, fear—of the wrath of God, and of Binning anymore [Sclater and Calvin]: fear of Paul [Grotius] (1 Corinthians 4. 2, 19-21). vehement desire longing for restoration to Paul's approval. [Conybeare and HowsoN.] " Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction. [Calvin.] "Desire" for the presence of Paul, as he had given them the hope of it (1 Corinthians 4.19; 16.5). [Gkotius and E-STius.] lenl-
to you. the grace of God bestowed on the churches of Macedonia—Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (v.
6, 19). The importance given in this Epistle to the collection, arose as well from St. Paul's engagement (Galatlans
for riglit and for God's honour against what is wrong. Or, " for the good of the soul of the oll'ender." [Bengel.] r«vt.t\%f:—translate, "Exacting of punishment" (1 Corinthians 5. 2, 3). Their "carefulness" was exhibited in tlie six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and " vehement desire" In respect to the apostle; "zeal" and "revenge" in respect to the ofTender [Bengkl] (cf. v. 7). In all—the respects just stated, clear— Oree/c, "pure,"
2. 10), as also chiefly from his hope to conciliate the JudaIzing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren. 2. trial of afHiction The Oreek expresses, "in alBlction (or "tribulation' ) which tested them ;" lit., " In a great testing of affliction." abundance of tlieir Joy—The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast In terms, and t^mph, in fact, of spirit over flesh, their deep poverty Greek, "their poverty down to the death of It." abounded unto tlie riches, Ac—Another beautiful contrast in terms: Their poverty had the effect, not of producing stinted gifts, but of "abounding In the riches of liberality" (not as Margin, "siniplicitj' ; ' though the idea of singleness ot motive to God's glory and man's good, probably enters Into the idea)
viz., from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (I Corinthians 5.2,6) through your former remissness, you have cleared off l>y your present strenuousness in reprobating the deed. 1S4. though I wrote unto you—"making you sorry with my letter" (v. 8). his cause that guflTered wrong—the fatlier
(cf. Romans 12. 8, and Margin; ch. 9. 11, Note, 13; James 1.
of the incestuous person who had his father's wife (1 Corinthians 5. 1). The father, thus it seems, was alive, that our care for you, &c.—Some of the oldest MSS. read thus, "That your care for us might be made manilrst unto you," &c. But the words, "unto you," thus, woulil be rather obscure; still the obscurity of the genuine reading may have l)een the very reason for the change lieing made by correctors into the reading of Jinglish Version. Al-FOKD explains the reading: "He wrote in order to bring out tiittlr zeal on his behalf (i.e., to obey his command), and make It manifest to themselves in God's sight,
5). 3-5. they were willing—rather, supply from v. a, the ellipsis thus, "According to their power . . . yea, and beyond their power, THEY gave." of themselves—not only not being besought, but themselves beseeching us. 4. tliut we would receive—Omitted In the oldest MSS. 2Vanslate theieldre, " Beseeching of us . . . the grace and fellowship of (t. e., to grant them the favour of sharing in) the ministering unto the saints." The Macedoniau contributions must have been from Phlllppi, because Philippi was the only Church that contributed to St. I'aul's support (Philippians 4. 10, 15, 16). 5. And this they did, nnt as we hoped—tra»«io<e, "And not as we hoped (t. e., far beyond our hopes), but their own selves gave they first to the Lord." "First," not ludlcatlug
r. c, to bring out among them their zeal to regard and obey
iiim." But some of the oldest MSS. and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit It better than the other 312
Spiritual Profit Due to Liberality. 2 CORINTHIANS VI 11. Tilus Commended to the Brethren.
referring to v. 11. accepted — Gre^k "favourably accepted." aci-or«lliig <o that a man liath—The oldest MSS. <<mil " !i man." 'I'rnnxlale, "According to whatsoever it have ;" tlie willing mind, or " readiness" to will, is personified. [Alford.] Or better, as Bengel, "He is accepted according to whatsoever he have;" so ch. 9. 7, "Tlie liOrd loveth a cheerful give):" Cf. as to David,! Kings 8. IS. God accepts the will for tlie deed. He judges not according to what a man has tlie opportunity to do, but according to what he would do if he had the opportunity (cf. Mark 14. 8; and tlie widow's iiiite, Luke 21. 3. 4). 13. For—.Supply from v. 8, "I speak." My aim is not that others (viz., the saints at Jerusalem) may be relieved
priority of time, but first of all, above all in import-
ance. The giving of themselves takes precedency of tlieir
other gifts, as being the motive whicli led tliein to the
latter ^Komans 15. Id), by the will of God—not " acconl-
irff to the will of God," but "moved by the will of God, who made them v/illing" (Philippians 2.1.?). It is theK^-
fore <;alled (v. 1), " the grace of God." 6. IiigomucU tUnt — As we saw the Macedonians' alacrity in giving, we oould not but exiiort Titus, that as we collected In Mace-
donia, so he in Corinth should complete the work of col-
lecting which he liad already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians, as lie Iiad begun — Greek,
at tlie cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself. 14. by an equality-"by the rule of equality" [Alford]: W., "out of equality." now at this time Greek, "at the present juncture" or season, that their abundance also—The Greek being distinct from the previous " tliat," translate, " in order that," viz., at another season, when your relative circumstances may be reversed. The reference is solely
'•previously begun," viz., the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned. fliiisU in you the same grace—complete among you tliis act of grace or benellcence on your part, also—as well as otlier things which he had to do among them. [Alford.] 7. in faith —{ch. 1. 21.) utterance—(iVoZe, 1 Corinthians 1. 5.) Not as Alforb, "doctrine" or "word." kuowleUge—(1 Corinthians 8.1.) diligence—in everything that is good, your love to MS—lit., "love from you (i. e., ou your part) in us"
to temporal wants and supplies. Those, as Bengel, who quote Romans 15. 27 for interpreting it of spiritual supplies from the Jews to the Geiktiles, forget that Romans
(t. e., wliich has us for its object ; whicli is felt in the case of
us). 8. not by commandment—" not by way of commandment." by the occasion of the forwardness of others, and, &c.—rather, " But by (mention of) the forwardness of others (as an inducement to you), and to prove (lit., proving) the sincerity of your love." The Greek IS "by vieaiis of," not "on account of the forward-
15. 27 refers to the past benefit spiritually, whicli the Jews have conferred on the Gentiles, as a motive to gratitude on
tlie part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to. 15. Exodus 16. 18; LXX. As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of
ness," &c. Bengei,, Ellicott, &c. translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." Tlie former is the simpler construction
In the Greek. 9. ye know the grace—the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Philippians 2. 6, 7) for your sakes. became poor—Yet this is not demanded of j'ou (v. 14); but merely that, witliout impoverishing yourselves, you Bhould relieve others with your abundance. If tlie Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacriflceof self, might be rich—in the heavenly glorj' which constitutes His riches, and all other things, so far as is really good for us (cf. 1 Corinth-
lire whilst others have superfluities. "Our luxuries should yield to our neighbour's comforts; and our com-
forts to his necessities." [J. Howard.] 16, 17. Returning to the subject of v. 6. for yon—translate, " Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (v. 6 and 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he " accepted (gladly) my exhortation" (f. 17) to go to you (v. 6). belni; more forward—more earnest than to need such exhorta-
tion, he went Greek, " went forth." We should say, he
ians 8.21,22). 10. advice—Herein he does not (as some misinterpret the passage) disclaim Inspiration for the ad-
is going forth ; but the ancients put the past tense in letterwriting, as the things will have been past by the time that the correspondent receives the letter. "Of his own accord," i. e., it is true ho has been exliorted by me to go, but he shows tliat he has anticipated my desires, and already, "of his own accord," has desired to go. IS. the brother, whose praise Is In the Gospel—whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his wriKen Gospel; but the language Implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Acts 20. 6). Not a Macedonian, as appears from ch. 9. 4. Of all Paul's "companions in travel" (v. 19; Acts 19. 29), St. Luke was the most prominent, having been his companion In preaching the Gospel at his first entrance into Europe (Acts 16. 10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul In conveying the contribution to Jerusalem, Implies that he had resided among them some time before: this is true of St. Luke, who after parting from St. Paul at PhlUppi (as he marks by the change from "we" to "they," Acts 16.)six j'ears before, Is now again found in his company In Macedonia. In theiuterim he had probably become so well known that "his praise was throughout all the churches." Cf. ch. 12. 18; I'liilemon 24. He who Is faithful in the Gospel will be faith-
vice he gives; but under the Spirit, states that it is his "opinion" [Alb'ord] or "judgment" [Elmcott, &c.], not a command, that so their offering might be free and spontaneous, this—my giving you an advice, not a command, who have begun before "seeing that ye liave begun
before'' the Macedonian churchex ; "a year ago" sliould be connected with this clause, not only to do, but also to be forward—There were three steps: (1.) the forwardness, more lit., "the will;" (2.) the selling about it, lit., "doing
It;" (.3.) completion of it. [Alford.] In the two former, notonly the act, but t\\e intention, the Corinthians preceded
the Macedonians. Bengel explains, " Not only to do" for THE PA.ST YEAR, " but also to be forward" Or willing for THIS YEAR. Ellicott translates, "already," instead of "before:" "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something
ha<l been done in the matter a year before; other*texts, however, show the collection was not yet paid (cf. v.li and rh. 9. 5, 7). This agrees with one, and only one, supposi-
tion, viz., that every man had laid by in store the fund from which he was afterwards to contribute, the very case which Is shown by 1 Corinthians 16.2 to have existed. [Palev'S Horce Paulina.] 11. perform—"complete the doing also" {Note, v. 10). a readiness to will Greek, "the re.idlness of will;" referring to v. 10, where the Greek for
ful also in matters of Inferior Importance. [Bengel.] 19u nottAo^only—notonly praised In all the churches, chosen —by vote: so the Greek, of the churches— therefoie these companions of Paul are called "messengers of the churches" (v. ZV). to travel—to Jerusalem, with thia grace— Greefc, "in the case of this grace," or "gift." to the glory of the same Lord—Tlie oldest MSS. omit "same." declaration of your ready mind—The oldest
'•to be forward," ought to be translated as here, "to will." Iierformance — "completion." [Alford.] The godly •hould show the same zeal to finish, as well as tol)pgin
well, which the worldly exhibit In their underMklngs (Jeremiah 44.25). 1!4. For—Following up the rule "out of that which ye have" (v. 11), and no more, a willing Bind—rather, as Greek, "the readiness," viz., to will.
PauTs Reasons for Sending Tilus, 2 CORINTHIANS IX, X. Liberal Almsffiinng Recommended.
[Bengel.] Cf. Ezekiel 34. 26, "Showers of blessing." 7. according as he purposeth in hia heart—Let the full consent of the free will go with the gift. [Alfokd.
MSS. read, "our," not i/o«r. This and the previous clause, " to the glory of the same Lord," dOTiot follow "administered by us," hut "chosen of the churches to travel," &c. The union of the brother with St. Paul in this affair of the collection was done to guard against suspicions lur jurious "to the glory" of the Lord. It was also done in
| Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver"(Proverbs 22. 9; 11. 25 ; Isaiah 32. 8). 8. all grace —even in external goods, and even while ye bestow on others. [Bengel.] that—"In order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others, sufficiency—so as not to need the help of others, having yourselves from God "bread for your food" {v. 10). in all things— Greek, "In everything." every good work—of charity to others, which will be "your seed sown" (v. 10). 9. As it is written—realizing the highly blessed character portrayed in Psalm 112. 9. He—the "good man" (Psalm 112.5). dispersed—as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse. [Bengel.] So in Psalm 112.9. the poor—The GreeA; word is here only found in New Testament, "one in straitened circumstances, who earns his bread by labour." The word usually employed means "one so poor as to live by begging." his righteousness—Here "beneficence:" the evidence of his being righteous before God and man. Cf. Deuteronomy
oi'der to produce a "readiness" oq the part of Paul and the brother to undertake the ofUce which each, by him-
self, would have been less ready to undertake, for fear of suspicions arising (v. 20) as to their appropriation of any of the money, ao. Avoiding—taking precautions against
tills. In this abundance in the case of this abundance. ai. LXX. (Proverbs 3. 4; Romans 12. 17). The oldest MSS. read, " For we provide." honest things "things honour-
able." 23, This second brother, Birks supposes to be Trophimus; for a Macedonian is not meant (ch. 9. 4): probably the same as was sent before with Titus (ch. 12.
18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus. oftentimes
. . In many things—Join and translate as in the Greek,
' many times in many things." npoii the great confidence which I have in you—"through the great confidence WHICH HE HAS towards you." [Alford.] Bengel better supports English Version, "We have sent, &c., through the confidence which we feel in regard to your liber-
erality." 23. fellow-hilper concerning you Greek, " fellow-worker towards you." our brethren—the two mentioned v. 18 and 22. messengers—rather, as the Greek, "apostles:" in the less strict sense (Acts 14. 14). of the churches—sent by the churches, as we are by the Lord (Philippians 2. 25). There was in the synagogue an eccle-
24. 13; Matthew 6. 1, "alms;" Greek, "righteousness." remaineth—unexhausted and unfailing. 10. Translate, as in Isaiah 5.5. 10, "He that minlstereth (supplieth) seed to the sower and bread for food" (?i<., "bread for eating"). minister—rather future, as the oldest MSS., "Sliall minister (supply) and multiply." your seed—your means for liberality, the fruits of your righteousness—the heavenly rewards for your Christian charity (Matthew 10.42). Righteousness shall be itself the reward, even as it is the thing rewarded (Hosea 10. 12; Matthew 5. 6; 6. 33). 11. Cf. v.S. bountifulness— Greefc, "single-minded liberality." Translated "simplicity," Romans 12. 8. causeth through us—Zi<., " worketh through us;" i.e., through our instrumentality as the distributors, thanksgiving—on the part of the recipients. 12. Greek, "The ministration of this public service (on your part) Is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (viz., in respect to relieving the necessities of others in poverty) through many thanksgivings to God." 13. by—through occasion of. experiment translate, " the experience." [Ellicott, Ac] Or, "the experimental proof" of your Christian character, afforded by "this ministration." tl»ey—the recipients, for your professed subjection— Greek, "for the subjection of your profession;" t. e., your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession, your liberal distribution— Greefc, "the liberality of your contribution in relation to them," <Sc. 14. Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version Is, however, good sense: They glorify God (v. 13) by the experimental proof, <tc., "and by their prayer for you." But the Greek favours the former. 15. his unspeakable gift—the gift of His own Son, which Includes all other Inferior gifts (ch. 8. 9; RomiMis 8. 32). If we have received from God " His unspeakable gift," what great thing Is It, if we give a few perishing gifts for His sake?
siastical officer, called "the angel of the Church," whence the title seems derived (cf. Revelation 2. 1), a*. The oldest MSS. read "[continue] manifesting to them in the
face of the churches the manifestation of your love, and of our boasting on your behalf."
Ver. 1-15. Reasons for his Sending Titus. The Greater their Bountifulness, the more shali, be THE Return of Blessing to them, and Thanksgiving to God. 1. For—connected with ch. 8. 16: "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already." write—emphatlcal : It is superfluous to write, for you will have witnesses present. [Bengel.] 2. ready a year ago—to send
off the money, owing to the apostle's former exhortation
(1 Corinthians 16. 1, 2). your muI— Greek, " the zeal from you," i. e., on your part; propagated from you toothers, provolied—j. e., stimulated, very many Greek, "the greater number," viz., of the Macedonians. 3. have I sent-we should say, " I send;" whereas the ancients put
It in the past, the time which It would be by the time tliat the letter arrived, the bretliren—(Ch. 8. 18, 22)—Titus and the two others, should be In vain in this belialf— "should be proved futile in this particular," however true In general (ch. 7.4). A tacit compliment, softening the sharp monition, as I aaid-as I was saying (v. 2). 4. if they of Macedonia-rather as Greek, "If Macedonians, unprepared—with your collection; see t). 2, "ready," Greek, "prepared." we, not to say ye Ye would natu-
rally feel more ashamed for yourselves, than we (who boasted of you) would for you. confident boasting—The oldest MSS. nmd simply "confidence," viz.. In your liber-
ality. 5. that tliey would go yititore—translate, " that they should," &c. whereof ye had notice before—rather, " promised before;" " long announced by me to the Macedonians" (u. 2). [Bengel.] "Your promised bounty." [Ellicott, Ac] not a» of covctou«ne*i translate, " not as matter of covetousness,'' which It would be. If you gave niggardly. 0. / *ay—Ellicott, Ac, supply the ellipsis thus: " But rememter this." bountifully— "witlt,"M " in blessings." The word Itself Implies a beneficent spirit
Ver. 1-18. He Vindicates his Apostolic Authoriti against those who Depreciated him for his PkhsoNAL Appearance. He will makr his Power felt when he comes. He Boasts not, like them, heyond HIS Measure. 1. I Paul myself—no longer "wo," "us," " our" (ch. 9. 11) : / who am represented by depredators as "base," &.C., I, the same Paul, of my own accord "beseech you;" or rather "entreat," "exhort" you for yoxir sake. As " I beseech you" (a distinct Greek verb, v. 2) for ?)».(.' s<i>cc, by the mcckneM and gentleness of Christ— lie ineu
in tfie giver (cf. v. 7, end), and the plural Implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing "
PatU Vindicatei his Authority. 2 COEIKTHIANS X. ife Excuseth his Self-boasting.
tlons these graces of Christespecially (Psalm 18.a5; Matthew
tion of self, there knowledge of God Is wanting. [Bengel,.] Arrange the words following thus: "Bringing every thought (i.e., intent of the mind or will) into captivity to the obedience of Christ," i. e., to obey Clirist. The three steps of the apostle's spiritual warfare are : (1.) It demol-
i 1. 29), as oil account of his imitation of tliem in particular he was despised. [Grotius.] He entreats them by these,
in order to show that though he must have recourse to more severe measures, he Is naturally inclined to gentle ones after Clirist's example. [Menochius.) "Jleekness"
islies what Is opposed to Christ; (2.) it leads captive ; (;{.)
it brings intoobedieuce to Clirist (Romans 1.5; 16.28). The "reasonings" (^English Version, "imaginations") are utterly "cast down." The " mental intents" (A'«,(/iw/t Fer-
is more In tlie mind internally; "gentleness" in the external behaviour, and in relation toothers; for instance, the condescending yieldingness of a superior to an infe-
sion, " thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror. 6. Translate, "Having ourselves (i. e., being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action In due time, when your obedience, itc. — He charitably assumes that most of the Corinthian Church will act obediently; therefore he says " youb obedience." But perhaps some will act otherwise; in order, there-
rior, tlie former uot insisting ou his strict rights. [Tkench.] Bbngel explains it, "By the meekness and gentleness derived by me from Chrisi," not from niy own nature: he objects to understanding it of Christ's meekness and gentleness, since nowliere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, tlie idea expressed by it is (ef. Isaiah
40. 11 ; Jlatthew 12. 19, 20). In presence—in personal appearance when present with you. base Greek, "lowly;" timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (cf. V. 10). 2. I beseecU you—Intimating that, as he can 6e«eec/t in letters, so he can be severe in their presence, tliat I may not be—that I may not have to be bold, &c. wltJi tUat confidence that authoritative sternness. I think— I am minded to be. as if we walked according to the flesh—His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favour or fear of giving offence, so as not to exercise his authority when present. 3. For—Reason why they should regard him " beseeching" them {v. 2) not to oblige him to have recourse to "bold" and stern exercise of authority. " We walk in the flesh," and so in weakness: but not "ACCORDING TO the flesh" {v. 2). Moreover, though we WALK in it, we do not war according to
fore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (Acts 18. 6-11; cf. Exodus 32. 34; Matthew 13.28-50). 7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, sucli as they admired in the false teachers to the disparagement of Paul,
V. 10; Note, ch. 5. 12)? Even in outward bearing when I shall he present with you (in contrast to " by letters," v. 9)
I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1 Corinthians 1.
12). A Jewish emissary seems to have led this party, let hlin of himself think tliis again—He may "of himself,'' without needing to be taught it in a more severe manner,
it. A double contrast or anlitUesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not ivar after the flesh ; therefore compel us not to use our weapons." [Alford.] 4. A confutation of those who try to propagate their creed by force and persecution
by " thinking again," arrive at " this" conclusion, " that even as," &c. St. Paul modestly demands for himself only an equal place with those wliom he had begotten in the Gospel. [Bengel.] 8, "For even if I were to boast somewhat more exceedingly (than I do, v. 3-C) of our (apostolic) authority (u. 6; ch. 13. 10) ... I should not be put to shame (by the fact; as I should be if my authoi ity proved to be without foundation: niy threats of punislinieut not being carried into efl"ect). for edification . . . not for . . . destruction— GreeA, "for building up . . . not for . . . cast-- ING DOWN" (the same Greek as in v.b): the image of a building as in v. i, 5. Though we "cast dowu reasonings," this is not in order to destroy, but really to build up. ("edify"), by removing those things which are hinderauces to edification, and testing what is unsound, and. putting together all that is true in the buildiug. [ChbysosTOM.] 9. I say this lest I should seem to be terrifying, you, as children, with empty threats. [Bengel.] Estius; explains, " I might boast more of my authority, but Iforbear to do so, that I may not seem as If," &c. But this eU llpsis Is harsh: and v. 10, 11 confirm Bengel's view, IOj letters—Implying that there had been already more letters of St. Paul received by the Corinthians than tJie one we have, viz., 1 Corinthians ; and that they contai ned strong. reproofs, say they Greek, "says one," "such a one" («.
(cf. Luke 9. 51-56). carnal translate, "fleshly," to preserve the allusion to v. 2, 3. weapons—for punishing offending members (d. 6; 1 Corinthians 4. 21; 5. 5, 13); boldness of speech, ecclesiastical discipline (v. 8 ; ch. 13. 10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit, mighty through God—
Greek, " mighty to God," i. e., mighty before God : not liumanly, but divinely powerful. The power is not ours, but
God's. Cf. " fair to God," i". e., divinely fair (Margin, Acts
7. 20). Also above (ch. 2. 15), " unto God a sweet savour." "The efllcacy of the Christian religion proves its truth." [Bengel,.] pulling down—As the Greek is the same as in V. 5, iranjta^e, "casting down." Cf. Jeremiah I. 10: the Inspired servants of God inherit the commission of the Old Testament prophets, strongholds—(Proverbs 21. 22) —viz., in which sinners entrench themselves against reproof; all that opposes Itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho. 5. ImagUnatlong-rather, "reasonings." Whereas, "thought" expresses men's own purpose and determination of living after their own pleasure. [Tittm.] high thing—So it ought to be tramlaled, Romans 8. 39. A distinct Greek word from that In Ephesians 3. 18, "height," and Revelation 21. 16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" Is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness "exalt themselves" against Christ and us (Ephesians 2. 2; 0. 12; 2 Thessalonians 2. 4). exalteth itself—2 Thessalonlans 2. 4 supports English Version rather than the translation of Ellicott, Ac, " is lifted up." Such were the high towers of Judaic self-righteousness, philoHophlc speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to " the knowledge of God"), which endangered a section of the Corinthian Church, against the knowledge of God—True knowledge makes men humble. Where tliere is exalta67
11) seems to point to some definite individual. Of. Galatians 5. 10; a similar slanderer was in the Oalatiau Church, weak—(Ch. 12.7; 1 Corinthians 2.3.) There was nothing, of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language. 11. tbink tlti* —" consider this." aucti will we be—or " a.re," in general, not merely shall we be at our next visit., la.." W-e do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of oommcnding himself
(ch. 3. 1 ; 5. 12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the " approved" being set down on the roll. [Wahl.] maasuring tliemselve* by themselves — " amonflr themselves:" to correspon<l to the previous verb, "Judge ourselves .anioni; them." lu31S
i/e that Gloridh, should Glory in the Lord. 2 CORIXTIIIAXS XL Tlie Aposlle i,- Forced iv Commend Uituei}.
OF HIM, HE IS Obliged to Comaiknd Himself as m MANY Respects Superior. 1. Would to (ioA—trm^slate as Greek, "I would that." bear with me— I may ask not unreasonably to be borne witli; not so the false apostles
Biead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their hit;h self-esteem. The one-eyed is easily king among the blind, are not wise—with all their boasted "wisdom"
(V. 4, 20). my—Not in the oldest MSS. folly—The Greek
is a milder term than that for " foolishness" in 1 Corinthians 3. 19; Matthew 5. 22; 25. 2. Tlie Greek for "folly" here Implies imjrrudence ; the Greek lor " foolishness" includes the idea of pei~cersi1y and wickedness, and Indeed bear—A request (so v. 10). But the Greek and the sense favour the Zranstoion, " But indeed (I nceil not wish it, for) yeiio bear with rae;" still I wish you to bear with me further, whilst I enter at large into self-commendations. 3. For I am jealous—The justification of his self-commendations lies in his zealous care lest they should fall from Clirist, to w^hom he, as " the friend of the Bridegroom" (John 3. 29), has espoused them ; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly." godly jealousyZi<., "jealousy of God" (cf. ch. 1. 12, " godly sincerity," lit., "sincerity of God"). "If I am immoderate, I am immoderate to God." [Benoel.] a jealousy which has God's honour at heart (1 Kings 19. 10). I . . . espoused you—St. Paul uses a Greek term applied properly to the bridc(/room, jant as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ, present you as a chaste virgin to Christ—at His coming, when the heavenly man-iage shall take place (Matthew 25. 6; Revelation 19. 7, 9). Wliat St. Paul here says he desires to do, viz., " present" the Cliurch as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do elTeclively, is really done by Christ (Ephesians 5. 27-32). The espoiisalt are going on now. He does not say "chaste virgins;" for not individual members, but the wtiole body of believers conjointly constitute the Bride. 3. I fear-(ch. 12. 20)—not inconsistent witli love. His source of fear was their yielding character, subtllty—the utter foe of the "simplicity" which is intent on one object, Jesus, and seeks none "other," and no "other" and difTerent Spirit (v. 4); but loves him with tender singleness op affection. Where Eve first gave way, was in mentally harbouring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this " other" professing friend being more concerned for her than God. corrupted— so as to lose their virgin purity through seducers (v. 4). Tlie same Greek stands for "minds" as for "thoughts" (ch. 10.5, where see note); intents of the will, or mind. The oldest MSS., after "simplicity," add, "and the purity" or " chastity." in Christ— rather, " that is tmvards Christ." 4. If, Ac—which in /act
(1 Corintliians 1. 19-20), they are anytliing but "wise." 13. not l>oa8t witlioKt measure— Crei?/?, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (v. 13) and his fellows, and does not compare himself with his superiors. It marks personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by tlie charge of vanity, he felt he must vindicate his apostolic authority by facts. [CokyBEARE and HowsoN.] It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labours" (u. 15). distributed—apportioned. [Alfokd.] a measure—as a measure. [AlroRD.] to reach—" that we should reach as far as even to you:" not that he meant to ^o no further (v. 16; Romans
15. 20-21). St. Paul's " measure" is the apporiionment of his sphere of Gospel labours -ruled for him by God. A " rule" among the .so-called "apostolic canons" subsequently was, tliat no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without St. Paul's sanction, as Corinth was apportioned to him by God as Ms apostolic sphere. The Epis-
tle here Incidentally, and therefore undesignedly, confirms the independent historj^ the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward sncce-ssively through Amphipo,,„, Apollonia, Thes.salonica, Berea, and Athens. [Pai^ey's Horce Pau-
Zinte.] 14:. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you : (but we do), for as far as even to you have we come in preaching the Gospel." 15, " Not boasting to unmeasured bounds (i. e., not exceeding our own bounds by boasting) of (lit., "in") other men's labours." when—"as your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put olf preaching to others too long, enlarged toy yoii — Greek, "In your case." Our success in your case will give us an Important step towards further progress beyond you (v. 16). according to our rule—according to our divinely-assigned apportioninent of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (v. 14). abundantly — Greek, " unto exceeding abundance:" so as to exceed the limits we have yet reached (v. 16). 16. To—i. e., so as to preach . . . beyond you (and) not to boast, &c. In another man's line of things made ready to our hand—Do not connect "line of things," &c. ; but "boast of things," Ac. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in anotlier man's line (i. e., within the line, or sphere of labour, apportioned by God to another). 17. glorietli —translate, to accord with v. 16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, St. Paul declares the only true boasting Is in the Lord (1 Corinthians 1. 31; 15. 10). IS. (Proverlis 27.2.) whom the Lord commendetli— to whom the Lord has given as his "Epistle of commendation," the believers whom he has been the Instrument of converting: as was St. I'ftul's case (ch. 3. 1-3). Is approved — can stand tlie test of the final trial. A metaphor from testing metals (Romans 16.10; 1 Corinthians 11.19). So on the other hand those finally rejected by the Lord are termed '^reprobate silver" (Jeremiah 0. 30).
is Impossible. However, if it were possible, ye might then bear with them (see Note, r\ 1). Rut there can be no neiv Gospel; there is but the one which I first preached; therefore it ought not to be " borne" by you, that the false teachers should attempt to supersede me. he that Cometh—the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Matthew 11. 3, and Hebrews 10. 37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (ch. 10. 7; 1 Corintliians 1. 12); hence hisassumptlon of the title, preachcth . . . i-eceive —is preaching . . . ye are receiving. Jesus—the " Jesus" of Gospel history. He therefore does not sa.y "Christ," which refers to the otnce. another . . . another— Ceeit, "another Jesns ... a different Spirit ... a different Go.spel." ylMO^/ier implies a distinct Individual of the same kind ; different implies one quitedistiiict in kind, which ye have not received—from us. Spirit . . . received . . . Gospel . . . accepted—The will of man is jiassivo In receiving the "Spirit;" but it is actively concurrent with the will of God (which goes before to give tin? good will) in ACCEPTING the "Gospel." ye ml^ht well bear with him — There would be an excuse for your conauct, though a bad one (for yo ought to give heed to no Gospel other than what ye have already heard from ine, Galalluusl. 6, 7); but the fal.se teachers do not even prel«n(l
Vcr. 1-3!?. TiTuotiaii Jkai.ousy over the Corinthians, WHO MADE MORE ACCOUNT OF THE FALSE ,\ POSTI.ES THAN
PauFs Equality with the Chief Apostles, 2 CORIKXHIANS XI. and his Superiority to the False Ones.
they have "another Jesus" and a "different Gospel" to bring before you; tliey merely try to supplant me, your accredited Teacher. Yet ye not only " bear with" them, but prefer them. 5. For— my claim is superior to that of the false teachers, "For," &c. I suppose— I reckon. [Ai-roKD.] I was not Greek, " That I have not been, and am not." the very chiefest apostles—James, Peter, and John, the witnesses of Christ's transfiguration and agony In Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers ; v. 6 also alludes to these, and not to the apostles; cf. also the parallel phrase, "false apostles" {Note, v. 13, and ch. 12. 11). [Alford.] 6. rude Greek, "a common man;" a "laic;" not rhetorically trained; unskilled in finish of diction. 1 Corinthians 2. 1-4, 13; ch. 10. 10, 11, shows his tvords were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge"
stopped as regards me." [Alford.] 11. Love is often offended at its favours being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer. Xi. I will do— I will continue to decline help, occasion— " the occasion," viz., of misrepresenting my motives, whicli would be afforded to my detractors, if I accepted help, that wherein they glory they may be foundevenas we—Bengel joins this clause with " the occasion," ti(2., 0/ fifZorv/infir or boasting; tlie occasion "that they maybe found (a point wherein tliey glorj') even as we," i. e., quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul
(cf. V. 20; X Corinthians 9. 12). Alford less clearly explains by reference to v. 18, &c., where the "glorying " here is taken up and described as " glorying after the flesh ;" thus
it means, that in the matters of whicli tliey boast they may be found even as we, i. e., we may be on a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged hy facts; for(ii. 13) realities they have none, no weapons but misrepresentation, being false apostles. 13. For—Reason why he is unwilling they should be thought like liiin. [Bengel.] such —they and those like them, false apostles—those " overmuch apostles" {Notev.5)a.re no apostles at all. deceitful workers—pretending to be " workmen " for the Lord, and really seeking tlieir own gain. 14. is transformed— rather, "transforms himself" (cf. Job 1.6); habitually; the flrst occasion of his doing so was in tempting Eve. "Himself" is emphatioal: If their master himself, who is the " prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Luke 22. 54; Ephesians 6. 12). 15. no great thing—no difficult matter, if his ministers also—as well as himself, righteousness—answering to " light " (v.
(ch. 12. 1-5 ; Ephesians 3. 1-5). liave been . . . made manifest—Read witli the oldest MSS., "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech, &c. : for we have been thoroughly {lit., "in everything") made mani-
fest among you {lit., "in respect to you;" "in relation to you"). He had not by reserve kept back his "knowledge" in Divine mysteries from them (ch. 2. 17; 4. 2; Acts
20. 20, 27). In all things—The Greek lather favours the translation, " among all men ;" the sense then is, we have manifested the whole truth among all men with a view to your benefit. [Alford.] But the Ci'eefc in Philippians
4. 12, "In each thing and in all things," sanctions English Version, which gives a clearer sense. 7. Have I lit., "Ob have I?" Connected with last verse, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles
14); the manifestation wherewith God reveals Himself in Christ (Matthew 6.33; Romans 1.17). end— the test of things is the end which strips off every specious form into which Satan's agents may now " transform " themselves
(i Corinthians 9. 6-15). abasing myself—in my mode of living, waiving my right of maintenance, and earning it by manual labour; perhaps with slaves as his fellowlabourers (Acts 18. 3; Philippians 4. 12). ye . . . exalted — spiritually, by your admission to Gospel privileges, because—" in that." Gospel of God—" of God" implies
(cf. Philippians 3. 19. 21). according to their works—not according to tlieir pretensions. 16. I say again—again taking up from i>. 1 the anticipatory apology lor his boasting, if otherwise—but if ye will not grant this; if ye will think me a fool, yet as a fool—" yet even as a fool receive me;" grant me the indulgent liearing conceded even to onesusi^ected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittm.] {v. 17, 19). that I—The oldest MSS. read, "that I, too," viz., as well as they, may boast myself. 17. not after the Lord by i7isjnred guidance he excepts this " glorying " or " boasting " from the inspired autiioritativeness which belongs to all else that he wrote ; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account
Its Divine glory to which they were admitted, freely " without charge." 8. I robbed—t. e., took from them in order to spare you more than what was their fair share of contribution to my maintenance, e. g., the Philippian Church (Philippians 4. 15, 16). wages—"subsidy." to do yousei-vlce Greek, " with a view to ministration to you ;"
cf. "supplied" {Greek, "in adrfrtion "), t). 9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth ; and (v. 9) when those resources
failed {" when I wanted ") he received a ne>v supply, whilst there, from the same source. 9. wanted—" was in want." chargeable Greek, "burdensome," lit., "to torpify," and BO to oppress. Jerome says it is a Cilician word (ch. 12. 14,
its aim, viz., to draw off the Corintliians from their false teachers to the apostle. Therefore this passjsge gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being madea justification of boasting in general, which is not ordinarily "after the Lord," i. e., consistent with Ciiristian huuiility. foolishly Greek, " in foolishness." conlidence of boasting
16). the brethren which came—rather, as Greek, " the brethren when they came." Perhaps Tim otheus and Silas (Acts 8. 1, 5). Cf. Philippians 4. 15, 16, wliich refers to donations received from the Philippians (who were in Macedonia) at two distinct periods (" once and again "), one at Thessalonica, the other after his departure fronri Macedo-
(cli. 9. 4). 18. many—including the "false teachers." after the flesh—as fleshly men are wont to boast, viz., of external advantages, as their birtli, doings, Ac. (ct v. 22).' I will glory also—i. e., I also will boast of suclifleshly advantages, to sliow you that even in these I ain not their inferiors, and tlierelore ought not to be supplanted by tliem in your esteem; though these are not wliat I desire to 3lory in (cli. 10. 17). 19. gladly—willingly. Irony. A plea why they should " bear wilh " (v. 1) him in his folly,
nia, that is, when he came into Achaia to Corinth (from the CImrch in whicli city he would receive no help); and this "in the beginning of the Gospel," i. e., at its flrst preaching in these parts. Thus all tliree, tlie two Epistles and history, mutually, and no doul)t undesignedly, coincide ; a sure test of geiuiineness. supplieil Greek, " supplied in addition," viz., in addition to tlieir former contributions; or as Bexgel, in addition to the supply obtained bj' my own manual labour. 10. OrVeefc, "There Is
i. e., boasting ; ye are, in sootii, so " wise" (1 Corinthians
(the) truth of Clirist in me that," Ac. (Konians 9. 1). no man shall atop me of—Theoldefit MBS. re.'ui, "ThlsboastIng shall not be »hxU (t. e., stopped) as regards me." "BoastJug Is as It were personified . . . shall not have Its mouth
4. K, 10; St. Paul's real view of their wisdom was very diflerent, 1 Corintliians 3. 1-1) yourselves tiiat yc can "bear with" the folly of others more coruplacently. Not only can ye do so, but ye are actually doing tliis and more. 4<*. 317
Jtani's Service for Christ 2 COEINTIIIAXS XII. makes him far Superior to Others.
brethren—(Galatians 2. 4.) 37. fastings vohintary, in order to kindle devotions (Acts 13.2, 3; 14.23; I Coriutliians 9. 27); for they are distinguished from "hunger and th li st," which were rni'o2u>ito»-j/. [Grotius.] See, however. Note, ch. 6. 5. Tlie context refers solely to hardships, not to self-imposed devotional mortification. " Hunger and thirst" are not synonymous with " foodlessness" (as the Greek ot " fasting" means), but are its consequences, cold . . . nakedness— "cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as " hunger and thirst" result from "foodlessness." (Cf. Acts 28. 2; Romans 8. 35.) "When we remember that he who endured all this was a man constantly suflering from infirm health (2 Corinthians 4.7-12; 12.7-10; Galatians 4. 13, 14), such heroic self-devotion seems almost superhuman." [Conybeake and HowsoN.J 38. without —" Beside" trials falling on me externally, iast recounted, there is "that which cometh upon me {lit., the impetuous concourse to me of business ; properly, o crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including tho.se not yet seen in the flesh, Colossians 2. 1) : an internal and more weighty anxiety. But the oldest MSS., for " that which cometh," read, "the pressure:" " thepressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is besides;" viz., those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support Engliih Version, the care—The Greek implies, "my anxious solicitude for all the churches." 39. I . . . weak-in condescending sympathy with the weak (1 Corinthians 9. 22). " Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as If he stood in their position, so as to accommodate himself to all." [Calvin.] offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended." 1 burn not—The "I" in the Greek Is emphatic, which It is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but / burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself." [NeanDER.] 30. glory of . , . Infirmities— A striking contrast! Glorying or boasting of wlmt others make matter of shame, viz., infirmities; for instance, his humbling mode of escape in a basket (v. 33). A character utterly incompatible with that of an enthusiast (cf. ch. 12. 5, 9, 10). 31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Acts 9. 25) afterwards recorded It (cf. Galatians 1. 20). [Bengel.] It may also refer to the revelation in ch. 12. 1, standing In beautiful contrast to his liumiliutlng escape from Damascus. 33. governor—
For—Ye may wi^U " bear with " fools ; for ye even " bear with " oppressors. Translate, "Ye bear with them." a innn —as the false apostles do. bring you luto bondage—to himself. Tramlale " brings," not " bring ;" for tlie case is not merely a supposed case, but a case actually then occurring. Also " devours " (viz., hy exactions, Matthew 23.
14; Psalm 53. 4), "takes," "exalts," "smites." take-o/ i/ou—So the Greek for " take " is used for " take away from" (Revelation 6. 4). Alford translates, as in ch. 12. Ifi, "catches you." exalt Uimself—under the pretext of apos-
tolic dignity, smite yoii on the face—under the pretext of Divine zeal. The height of Insolence on their part, and of servile endurance on yours (1 Kings 22.24; Nehemiah
13. 2.5; Luke 22. 64; Acts 23. 2; 1 Timothy 3. 3). 31. as concerning reproacli—rather, " by way of dishonour (i. e., self-disparagement) I say it." as tlioiigli we . . . weak in not similarly {v. 20) showing our power over you. " An Ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at tlieir expense " [as if such abstinence was weakness]. [Alford.] The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though we had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold, &c., I am bold also. 3,3. Hebrews . . . Israelites . . . the seetl of Abraliain—A climax. " Hebrews," referring to the language Knd. nationality ; "Israelites," to the ^fteoei-ac^/ and descent from Israel, the " prince who prevailed witli God " (Romans 9. 4); "the seed of Abraham," to the claim to a share in the Messiah (Romans H. I ; 9. 7). Cf. Philippians 3.
5, "An Hebrew of the Hebrews," not an Hellenist or Greekspeaking Jew, but a Hebrew in tongue, and sprung from Plebrews. 33. I speak as a fool—ratlier, as Greek, " I speak as if beside myself;" stronger than "as a fool." 1 am more—i'i2., in respect to the credentials and manifestations of my ministry, more faithful and selfdenying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, " In prisons above measures, in stripes more abundantly" {Eng-
ijlish Version, less accurately, "more frequent"). Acts 16.
%i, Ac, records one case of his imprisonment with stripes. Cl,ement (1 Epistle to Corinthians) Aescrihos him as having suffered bonds seven times. In death oft—(Ch. 4. 10; Acts 9.23; 13.50; 14. .5, 0,19; 17.5,13.) 34. Deuteronomy 2.5. 3 ordained that not more than forty stripes should be In-
flicted. To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash. [Benoei,,.] This Is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe. 35. The beating by Roman magistrates at Pliillppl (Acts 16. 23) is the only one recorded in Acts, wlilch does not profess to give a complete Journal of his life, but only a sketch of it in connection with the design of the boolt,
viz., to give an outline of tlie history of tlie Gospel Churcli from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world, once was I stoned—(Acts 14. 19.) thrice . . . shipwreck— before the shipwreck at Melita (Acts 27). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages
GreeA.-, " Kthnarch :" a Jewish ofllcer to wliom heathen rulers gave authority over Jews In large cities where they were numerous. He was In this case under Aretas, king of Arabia. Damascus was In a Roman province. But at this time, .38 or 39 A. d., three years after St. Paul's conversion, .36 a.d., Aretas, against whom the empercftTiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operation.s. His possession of it was put an end to Immediately after by the Romans. [NkanDER.] Rather, It was granted by Caligula (38 A. D.) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we have of their Immediate Imperial predecessors and successors. [Alford.]
to adjoining places (Acts 9. 30; 11.25; Galatlans 1. 21). a night and a day ... In tlie dee]!—probably In part swimming or in an open boat. 36. In—rather, " By connected with v. 23, but now not with " in," as there, and as in v. 27, where again he passes to tlie idea of surrounding circumstances or environments. [Ai,.kokd, ElLrcOTT, (Sic] waters—rather, as Greek, "rivei's," viz., perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antloch, crossed as it is by the torrents rushing down from Lebanon. So
llie traveller Hpon lost his life, robbers—perhaps In his journey from Pt^rgu to Antloch In Pisldla. Plsldlii was notorious for robbers; as Indeed were all the mountains
Ver. 1-21. Revelations in which he might Glort: BUT HE rather GLORIES IN INFIRMITIES, AS OALLINO FORTH Christ's Power: Signs or his Apostleship:
tiiat divided the high land of Asia from the sea. tite heathen-Gentiles. In the city—Damascus, Acts 9. 24,
2!i; Jerusalem, Acts 9. 29; Ephesua, Acts 19. 23. false 318
Revelations in which to Glory, 2 CORIJS'THIANS XII. but Paul Glorielh in his Injirmitm.
His Disinterestedness: Not that he is Excusi>-q HIMSELF to them; BUT HE DOES ALL FOR THEIR GOOD,
contrast the "iuflrmities" of the latter, that Christ might have all the glory, e. For—Not but tliat I might gloiy as to "myself" (r. 5); "for if I should desire to glory, I shall not be a fool ;" for I liave things to glory, or boast of which are good matter lor glorying of (not mere exlernal fleshly advantages whicli when he gloried in (ch. 11.) he termed sucli glorying " folly," ch. 11. 1, 16, 17). think of me— Gi'eeft, "form his estimate respecting me." hear-
LP.aT HE SHOULD FIND THEM NOT SUCH AS HB DESIKED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING.
1. He proceeds to illustrate the "glorying ia infirmities"
(cli. 11. 30). He gave one instance wliich might expose htm to ridicule (ch. 11.33); he now gives another, but
this one connected with a glorious revelation of wliich it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest MSS. read, "I MUST NEEDS boast (or glorj-) though it be not expedient; for I will come." The "for" gives a proof tliat it Is "not exiiedient to boast:" I will take the case of revelations, in which if anj'where boasting might be thought liarniless.