Address and Benedictory Greeting, 2 Corinthians 1:1-7.1. An apostle—Note on 1 Corinthians 1:1. Our brother—Literally, the brother. Note 1 Corinthians 1:1. Even with Timothy, whom he addresses as his own son, and endorses as working the work of the Lord, as I, (1 Corinthians 16:10.) Paul is obliged to assert himself as solely an apostle. All Achaia—Including the whole of southern Greece. As Corinth was the political capital, so now it is also the Christian capital. 2. Grace be to you—Doddridge says that this benediction occurs in eleven of Paul’s epistles. The apostle would scatter his benedictions wherever Christian Churches can be found. 3. Father of mercies—As if all mercies were the offspring of the divine heart. God of all comfort—The Jews too strongly held that the afflicted were the objects of God’s hatred; but the apostle finds that God is the supreme consoler of the afflicted. Modern atheistic philosophy denies any proof of divine goodness in the creation. But whatever proof of divine wrath there is in the creation, Christianity finds an infinite mercy in redemption. 4. Able to comfort—The consolations St. Paul receives from God, he receives not for himself alone. They are gifts wherewith he is able to console and enrich others. The fulness of the generous heart overflows, nay, empties itself, in blessings upon its fellow-sufferers. 5. Sufferings of Christ—Not as some render, sufferings for Christ; but the same sufferings in kind as those of Christ; or rather, sufferings undergone by Christians in their oneness with Christ, so that they are his. By Christ—For Christ makes consolation to abound to all who undergo his sufferings. The martyr for Christ has rejoiced and triumphed in the flame through Christ. 6. For your—St. Paul, in 2 Corinthians 1:4, says that being divinely consoled with that divine consolation he can console others; he now assures the Corinthians that those others whom he would console thus are themselves. Whether afflicted or comforted, that affliction or comfort shall redound to the blessing of his dear Corinthians. Which refers to consolation and salvation; for they are effectual in producing in the Corinthians a firm endurance of the same sufferings as Paul himself underwent in Christ’s service. A like spiritual blessedness produces a like spiritual endurance. 7. The Corinthian patience in the sufferings for Christ’s sake, and their maintenance of a firm confession of Christ in Corinth amid unpopularity and persecution, inspired a hope that was steadfast that they would be final partakers of an eternal consolation.St. Paul now opens the great topics of the epistle. The report brought by Titus in regard to the Corinthian temper on receiving his first epistle, incites him to a full dissertation upon— a. His affliction in Asia, and his purpose to visit them, 2 Corinthians 1:8-14.8. Have you ignorant—St. Paul’s frequent phrase in introducing a new information. Romans 1:13; 1 Corinthians 10:1; 1 Corinthians 12:1; 1 Thessalonians 4:13, and other passages. Trouble—What this trouble, or rather, affliction, even to despair of life, was, is variously decided by commentators. Some identify it with his danger at Ephesus in Demetrius’s riot; but in that affair he was clearly not allowed to encounter as much danger as he wished. Some refer it to his fighting with wild beasts at Ephesus; but the literal reality of such an event is improbable. We identify it without doubt with the “thorn in the flesh” in 2 Corinthians 12:7, where see our note.Alford, who identifies that “thorn” as sore eyes, nevertheless starts here on the right track: “The expression,” he says, “seems rather to regard a deadly sickness than a persecution.” St. Paul does not say that the trouble was at Ephesus, but in Asia. Assuming that his anxiety about the effect of his epistle on the Corinthians, joined with the excitements of the riot, affected his nervous system before leaving Ephesus, the paroxysm by which life was in despair doubtless took place at Troas. Pressed out of measure— Literally, we were overwhelmingly, above our strength, borne down. He was prostrated by epilepsy, and his life was despaired of. To identifying this trouble as a sickness Meyer objects—1. That 2 Corinthians 1:5 speaks of sufferings of Christ; 2. 2 Corinthians 1:7 makes the Corinthians partakers; and, 3. Paul speaks in the plural, as if others shared. But, 1. Paul’s being overwhelmed with an almost fatal anxiety for the Corinthian Church was eminently identical with the sufferings of Christ. 2. The Corinthians being partakers can only mean that they had their share in the great mass of sufferings for Christ, not that they nearly died with him in Asia. 3. Paul’s use of the plural is counterbalanced by his use of the singular life, death, sentence of death—all of which certainly must be held as individual. 4. We make a fuller break between 2 Corinthians 1:7-8 than Meyer, which isolates Paul’s trouble from the sufferings of which the Corinthians were partakers. 9. Sentence—Well expressed by Alford: “We had in ourselves the response of death; that is, our answer within ourselves to the question ‘life or death?’ was ‘death.’ The Greek word may signify sentence or answer. being the answer given by a judge when his sentence or verdict upon the accused was asked. Raiseth the dead—Esteeming his recovery as nearly a resurrection. And the greatness of the danger raised his thoughts from self to the Author of life. 10. Doth deliver—The danger and the deliverance were continuous. The nervous predisposition still hung over Paul, and his life was a constant deliverance from death. We may suggest as a strong proof of the real nature of Paul’s danger, his continued reserve in specifically naming it. Had it been a beast-fight, or a conspiracy, or an assault, or even “a weakness of the eyes,” he would have specified it; but here, as elsewhere, from its humiliating character it is covered under allusions and metaphors. 11. Helping… by prayer for us—It would seem that although, according to 2 Corinthians 1:8, the Corinthians knew nothing of this particular collapse, yet Paul’s general predisposition was known to them, and was the subject of intercession in his behalf. By the means—That is, by the intercession of many persons in the Corinthian Church. Gift—Restoration from the attack of disease. Says Doddridge, “Nothing is more reasonable than that mercies obtained by prayer should be owned by praise.” 12. For—Connects with the trust of 2 Corinthians 1:10. The testimony of his conscience is the ground of his rejoicing. For simplicity the better reading is holiness. Godly sincerity—Literally, sincerity of God. Fleshly wisdom—The reverse of the holiness and godly sincerity; implying that hypocritical self-interest imputed to him by the detractors from his apostleship whom he is about to encounter in this epistle. St. Paul’s joy was that on a survey his conscience assured him that his life was the reverse of the picture drawn by his opponents. Conversation—The Greek word signifies, in its classical use, business in a worldly sense: in the New Testament it signifies moral conduct, good or bad. More abundantly— Because he had had more abundant time and occasions to manifest his holiness and sincerity to the Church whose founder-apostle Paul had been. To you-ward—Toward you. 13. Write none other… than what ye read—There is no lurking design, no concealed subsense in his words. They mean what they say, just as they are read by his Corinthians. Or acknowledge—Knowing beforehand that they are truth. Shall acknowledge—As there is no hypocrisy, so there will be no apostasy. 14. In part—Either meaning a part of you have acknowledged me; or, you have acknowledged as to the part of my life and character that you have thus far seen and understood, although another large part has needed much explanation and defence; or, you have, partially but not adequately, acknowledged. The second we think the real sense. Your rejoicing— Rather, your boast; the opposite of shame, as rejoicing is the opposite of sorrow. Day… Jesus—Our boasting of each other now and ever will be ratified and completed at the judgment-day. PART FIRST.PAUL’S OF HIS , 2 Corinthians 1:15 to 2 Corinthians 11:17.I. DEFENCE OF HIS CHANGE OF PLAN OF TRAVEL, 2 Corinthians 1:15 to 2 Corinthians 2:17.1. His change of plan was not of fickle will, but of divine motive, 2 Corinthians 1:15-22.15. This confidence—Of our mutual boast of each other. Before, qualifies minded, and should be placed before it. This purpose was before his first epistle, and was a subordinate part of his plan, as stated Acts 19:21. A second benefit—A double benefit, by a double visit, as described next verse. 16. And—By the plan here proposed Corinth was to have been both Paul’s sallying and his rallying point—his centre and capital—during this European visit. But the news brought by the Chloe folks, confirmed by Stephanas and his colleagues, shook Corinth out of its supreme place in his confidence. This sinking of Corinth capital is implied in 1 Corinthians 16:5, and probably became known at Corinth through Stephanas and colleagues, and, perhaps, through Titus and Timothy, and gave vantage ground to St. Paul’s detractors. Into… out of—He would have crossed the AEgean, straight from Ephesus to Corinth; thence he would have visited Macedonia and gone back again. Of you to be brought on my way—By a furnishing of travelling outfit and an escort of honour. So high did the Corinthian saints stand in the apostle’s expectations. Then to be told (1 Corinthians 16:5) that they were to be an incident subordinate to Macedonia, was a severe check upon Corinth. St. Paul’s opponents could now say that he was fickle; was vexed because Corinth had not sufficiently idolized him; and that thence he was a self-seeking pseudo-apostle. Paul will now give a different version of his change of purpose. 17. Lightness—Volatility, fickleness. According to the flesh—From self-seeking and desire to be idolized. With me—Instead of with God, my divine director. Yea… nay—An independent, selfish claim, to decide affirmatively or negatively, as he should see fit, from worldly motives. 18. Our word toward you—Our speech, whether by letter, by converse, or by preaching. Not yea… nay—Was not of our own fickle human decision. 19. For—Paul exemplifies this denial of selfish fickleness, first, 2 Corinthians 1:19-22, in regard to his preaching, and then, 2 Corinthians 1:23 to 2 Corinthians 2:4, in regard to the case in question, his change of journey-plan. The Son of God. The great theme and soul of all our preaching, Christ, is the ever changeless affirmative, the immutable yea. Silvanus and Timotheus—The true Pauline preachers, in distinction from the Judaizers and other factionists. Not yea and nay—Fickle and contradictory; sometimes affirmative and sometimes negative. But in him was yea—God’s blessed gospel affirmation resided in him. 20. St. Paul now tells of what the yea in Christ was an affirmation, namely, the promises of God. All the promises—Literally, How many soever are the promises of God, in him (Christ) is the yea; all God’s promises find their expression in Christ. And in him—By the best reading, Wherefore also through him is the Amen to God to his glory through us. As the yea of God’s promises is in Christ, so our responsive Amen is through Christ to God’s glory. Christ is thus made, by the apostle, the medium through whom God’s promises become ours, and our praises becomes God’s. By this the Christine party are made to realize that they cannot well represent St. Paul as the depreciator of Christ. 21. St. Paul now traces the gospel preached by him and his colleagues to its source, God, to shut off the imputation of his opposers, who trace it to man or to Satan. And the seal and surety of its origin in God, he will soon, appealing to the consciousness of his brethren, affirm to be the witness of the Spirit. 22. Earnest—The word αρραβων means that small part of the price paid down “to bind the bargain,” as a pawn or pledge left as security that the full price will be paid. See Genesis 38:17-18. The Spirit of God given in our hearts is a small advance gift, and a pledge of the eternal gift of the heavenly life. Stanley says: “The word was probably derived by the Greeks and Romans from the language of the Phenician traders, as ‘tariff,’ ‘cargo,’ etc., are derived in English and other modern languages, from Spanish traders.” 2. Paul’s motive for changing his plan of visit, was a wish not to come to their grief, 2 Corinthians 1:23 to 2 Corinthians 2:4.St. Paul most earnestly protests that his not coming, as planned, was to spare them, 2 Corinthians 1:23. Not that by the term spare he claims to be lord of their faith; for faith must be free, and by a free faith do they stand; but by severe purifying of their Church he would really aid their joy, 24. But his spare, means, that he determined, even in his own behalf, not to come with an afflicting mission to them. See 2 Corinthians 2:1. This in his own behalf, for if he saddened them, his own sole consolers, he abolished the sole source of his own comfort, 2 Corinthians 2:2. And he wrote the very severities of his first epistle in order that, the severities being finished in the writing, when he should come he would find a purified Church, and no grief, but a common joy, 2. 3. His writing was, indeed, in tears; but his object in writing was not their grief, but a manifestation of his own love in bringing them to purity and rectitude. 24. Not—This verse is interposed parenthetically in order to soften the phrase spare you. Faith—The discipline concerned morals, not faith. Helpers of your joy—By abstaining from visit and discipline, except when they would secure your purification as a Church, and your joy as Christians. By faith ye stand—Have freely stood and still stand; and that amid all the dangers and disciplines you have incurred. And that continued stand is the source of the joy of which I would be your helper. 1. But—The break of the chapter division very unfortunately interrupts the thought of the paragraph 2 Corinthians 1:2 to 2 Corinthians 2:4. Overleaping the parenthetic verse, 2 Corinthians 1:24, this 2 Corinthians 2:1 joins on to 2 Corinthians 1:23, as shown by our summary at the beginning of the section. Paul had said that he withheld his visit to spare them; he now continues to say in what respect to spare them. With myself—Rather for myself; in my own interest as well as for you. Again—See note, 2 Corinthians 12:14. Heaviness— The Greek for this word, and for sorry, twice. (2 Corinthians 2:2,) sorrow, (2 Corinthians 2:3,) grieved, (2 Corinthians 2:4,) grief and grieved, (2 Corinthians 2:5,) sorrow, (2 Corinthians 2:7,) are all radically the same word, and should have been uniformly translated grief, or grieved. 2. If, by a severe visitation, I make you sorry, what other consoler than you shall I find for my own sorrows? I need an overflowing gladness in your heart to pour gladness into mine. But for you, and such as you, I am alone in a hostile world. Joyous Christian sympathy is my sole human life; how, then, can I dry up its sources by saddening such as you? 3. Wrote this same—This very series of rebukes and corrections, in my first epistle. He preferred to do it entire by letter, that the sorrow might be over and past when he came to make his visits; having confidence in them all, that the joy of the union of their apostle with a purified Church would be the joy of all. 4. Anguish of heart—Arising from the scandal of the Corinthian disorders and the necessity of stern discipline. Many tears—Even of tenderness for those he rebuked. That ye should be grieved—Was the unavoidable result, but not the object desired. But that ye might have the moral elevation and high Christian magnanimity to know that even my severity was but a form of love.This whole section is expressed in Paul’s most terse and sententious style, indicating a penetrative quickness in his readers at understanding his closely-wrapped meaning. Not less remarkable is the deep tenderness and delicacy of feeling, and the high moral platform on which Paul assumes that both he and his Corinthian readers stand. The same tenderness suffuses his words in regard to the incestuous offender, whose image now individualizes itself to his view. 3. The case of the incestuous, now penitent, 2 Corinthians 2:5-11.5. But if any—Any one. A very delicate introduction of the offender, whose crime Paul now avoids even to name. He… all—The literal rendering is: He hath grieved, not me, but partially—that I may not press too heavily—you all. The only difficulty is in the apologetic phrase that… heavily. We understand that Paul therein declines the arrogance of claiming the whole offence as being committed against himself. The grieved feelings of others, namely, the Corinthian saints, are to be taken into view. The offender has wounded not me alone; and I say this to avoid the arrogance of seeming to regard myself solely. 6. Such a man—The such implies such penitence as to justify forgiveness, and the next verse shows that his sensibilities were liable to become extreme. Punishment—Paul avoids naming the penalty as well as the crime. It was, probably, suspension of fellowship by a vote of many, or, more accurately, of the majority. 7. Contrariwise—The reverse of penalty. Forgive—Literally, favour him, implying probable forgiveness. Overmuch sorrow—Leading to despair, perhaps to insanity or suicide. In all this is implied that the criminal viewed the judgment of the Church as the judgment of God, and preventive of his salvation. 8. Beseech you—As yet the Church, though predisposed to lenity and love, had not acted for his restoration. Confirm—Put into authoritative form by official restoration. 9. For—St. Paul now indicates that the entire object of his commands in the first epistle touching the incestuous one is accomplished. Besides the salvation and restoration, by wholesome severity and mercy, of the criminal’s soul, he also sought proof whether the Church would be obedient to its apostle. This was a most momentous test; for, otherwise, they also were criminal with the incestuous criminal. There were both a fallen man and a fallen Church. 10. To whom—A general, but assuming only the particular, case. I forgive also—Literally, also I. The full unity of the Church with the apostle being assured, he now affirms his full unity with the Church. Knowing their wisdom and rectitude, he ratifies their action in advance. In the person of Christ—Not in his presence, but as acting for his person. Christ doing it by me, his representative. So his order to excommunicate (1 Corinthians 5:4) was in the name of our Lord Jesus. 11. Lest… us—Literally, Lest we should be overreached by Satan. He had, perhaps, been surrendered by excommunication to Satan, (see note on 1 Corinthians 5:5,) but in order to really save him from Satan. But if Satan really completely gained him, they would be overreached and cheated of their purpose of saving the sinner. Devices—How Satan gains and keeps apostates we have seen illustrated by too many instances. We are not quite sure that those who fall from grace will rise again. 12. When I came to Troas—Literally, But having come to Troas, or, the Troad. The name may imply either the city or its territorial section; but of course Paul was at the city.It was in the early summer of the year 57 that Paul left Ephesus for Troas, as the commencement of his second tour through Macedonia into Southern Greece. Probably Tychicus and Trophimus were with him. He may have gone by sea, as safer than the land route, with its “perils by robbers.” But a great thoroughfare passed from Ephesus via Smyrna and Pergamos to Troas. To preach Christ’s gospel—His purpose was to establish Christianity, and he seems to have passed the other great cities, because it was at the seaport of Troas he expected Titus to arrive from Corinth, across the AEgean. A door was opened—Access was clear for preaching Christ to the people, and founding a Church. 13. No rest—Worn by the excitement of the riot at Ephesus, anxious for Titus and Corinth, Paul was for several weeks incapacitated for seizing the prize of evangelizing Troas. See on 2 Corinthians 1:8. Compare this visit with those narrated by Luke in Acts 16:8-11, and in Acts 20:5-12, with our notes. Into Macedonia—Hoping, doubtless, that as Titus might have come by the land route, he might meet his brother there. Titus, then, arrived in time, and his report was on the whole such that Paul returns to the Corinthians the following joyful paragraph. 14. Causeth us to triumph—Rather, leadeth us in triumph; for God is the victor; and the apostle views himself in the double capacity of captive-led, and of the joyful priests burning the incense that made the air and the occasion agreeable to the nostrils of the spectators.Many commentators, as well as the Vulgate and our translators, have given to the Greek verb a causative sense—causeth us to triumph—triumphs us. St. Chrysostom, to whom Greek was vernacular, gives it that sense in a spirited passage. “Thanks be to God who triumphs us, that is, makes us illustrious in the eyes of all. Our persecutors are the trophies which we erect in every land.” On the nature of the Roman triumph, see Colossians 2:15. 15. We—Apostles and preachers. Unto God—In God’s view and purpose. Sweet savour—Odour. Garlands were flung and spices were burned in the streets through which a triumphal procession passed. In this energetic language Paul makes the preachers themselves the very odour they diffuse. Of Christ—As if Christ were a garland of flowers, and the gospel were the fragrance from it emitted. Are saved—Are in the process of being saved. 16. Savour of death unto death—An odour savouring of, and tending unto, and resulting in, death. Unpardoned prisoners, who were to be executed on the arrival of the victor at the Capitol, were often in the procession. To them the odour was redolent of death and pointed unto death. Others were to be spared; and to them the incense was fragrant of life and prophetic unto life. The impenitent hearers of the gospel represent the condemned captives. Sufficient… things—Literally, and for these things who is adequate? These things refer to the preaching of the gospel, with its fearful alternatives of life and death eternal. The apostle began the paragraph at 2 Corinthians 2:14; as a pean, but it ends in a wail. He would that all might be rescued unto life, but what sufficiency has man for such a result? 17. For—Reason for this agonized exclamation. Many—Literally, the many; the multitudes. The word often signifies the entire whole, but more often the commonalty in distinction from the choice few or one. Which corrupt—Literally, which huckster. The verb is derived from a noun signifying a huckster, or pedler of small wares, wines, or provisions. And they were reputed as guilty of adulterating, tricking, and cheating for gain. And so the pagan satirist, Lucian, says: “The philosophers retail their teachings, like hucksters, the great body of them mixing, cheating, and dealing false measures.” Paul refers to the errorists who were trying to make gain by adulterating the word of God—such as the Judaists, who substituted circumcision for Christ; the Libertines, who defended incest; the Gnostics, who denied the literal resurrection of the body. Of—Out from sincerity, as from a pure fountain. Of—Out from God, as the primal source of our utterance—by his inspiration. In the sight of God—With, therefore, a dread sense of the necessity of pureness and rectitude. In Christ—In his power, gospel, and very being. This solemn and cumulative assertion of sincerity, inspiration, and identification with Christ is in powerful issue with his Judaic opposers, who, while claiming to be Christine, truly depreciated Christ. But how does all this furnish reason for the wail as indicated by the above for. It furnishes reason why it was he that uttered it. He felt the solemn responsibilities implied in 2 Corinthians 2:15-16, the hucksters did not. II. THE OFFICE, 2 Corinthians 3:1 to 2 Corinthians 6:10.1. It is above commendation, above Mosaicism, 2 Corinthians 3:1 to 2 Corinthians 4:6.1. Again—The last verse contains a powerful self-assertion, and St. Paul is immediately reminded that among the imputations reported by Titus as made against him was his self-eulogy; especially, perhaps, in 1 Corinthians 9:15; 1 Corinthians 9:21. Some—His Judaic opponents. Epistles of commendation—Recommendatory letters. Such letters all affiliated associations are obliged to use to authenticate messengers, or members, from one locality to another. Such, for instance, are our “certificates of membership” at the present day. Commendatory letters were in use among the Jews also; and in the early Church, the bishops furnished certifications for clergy circulating in other dioceses. By such letters was Apollos commended from Ephesus to Corinth. Acts 18:27. So Timothy is commended to the Corinthian Church in 1 Corinthians 16:10-11, and Titus and his comrades in this epistle, 2 Corinthians 8:18-19. To you—The clear implication is, that his detractors came with such letters from somewhere. And the fountain head is indicated by the entire narration of Act 15:1-33, as being at Jerusalem. See our notes on that passage. A set of ultra-Judaists came down from Jerusalem to Antioch, proclaiming that the retention of circumcision by Christians was necessary to salvation. St. Paul says, (Galatians 2:12,) that a similar set came to Antioch from James, the resident apostle at Jerusalem. And Renan, in his “St. Paul,” talks of “a counter-mission organized by James” against St. Paul, and assures us that James furnished the Judaists with credentials. All such fancies touching the conduct and position of that illustrious man are dispersed by Luke’s narration of his course towards the ultra-Judaic party at the Council of Jerusalem. Acts 15:1-33. The Judaic emissaries were a small extreme section, whom James refused to countenance. Doubtless the emissaries that now had come from Jerusalem were of the same type. In about a year from the time of writing this epistle, Paul and James met in council at Jerusalem, as described in Acts 21:18-20, where see notes; and James rejoiced in the labours and successes of our great apostle. Indeed, Luke’s narrative of the invasion of Antioch by the Judaists may be read as a fair type of their visitation at Corinth. The epistles of commendation they brought bore, doubtless, the signature, not of James, but of the ultra clique in Jerusalem. 2. Ye are our epistle—Powerful emphasis to be placed on ye and our. Bring epistles to you? Yourselves are our epistle! A lofty turn that places him at once on the platform of their founder-apostle. And by the immediate additional term, written in our hearts, he evades the charge of arrogance with a touch of deep affection. By our epistle, he does not mean our letter to or for others, but an epistle in our behalf, certifying us to the world. But though written in his heart, the epistle is not a hidden inscription, but known and read of all men. The wide world knows Corinth, and knows it as a Pauline Christian Church. 3. The italic phrase interpolated by our translators, forasmuch as ye are, seems unnecessary. Manifestly declared—Rather, being manifested, referring to ye in the previous verse. They were known and read by the world as being conspicuously Christ’s commendatory letter of St. Paul, their founder, to the world. This is a beautiful enlargement of the figure of an epistle, in previous verse. Epistle of Christ—As Christ is real author of the Church, so he is real furnisher of the epistle; and thus does Christ authenticate his apostolic mission by the most powerful of credentials. Let those pseudo-Christians meet that. Ministered by us—The Church was made by Christ under the human ministry of the apostle. He flings in this phrase to remind them that Christ’s epistle inures to the honour of his ministry. This living epistle of Christ is written not, as the credentials of the emissaries from Jerusalem were, with ink. The figure, as pushed by the lively fancy of our apostle, becomes very delicately subtile. The names of members may be written on the Church register with ink; but Christ writes, with the Spirit; the Christian being himself the inscription; and he writes this live inscription on the Christian’s own heart. And St. Paul supplements the figure by adding that this living inscription is written, not, like the decalogue, in tables of stone, as the Judaizers may be figured as an inscription to be written; but, like true sons of a gospel of the heart, in fleshly tables of the heart. 4. Such trust—Rather, such confidence; namely, the bold assurance that they are his epistle. 2 Corinthians 3:4-5, are flung in as a softener of all apparent arrogance in his bold assurance. 5. Sufficient—Same word as in 2 Corinthians 2:16. To think—To think out, or excogitate the truths of the gospel. Paul here entirely ignores the imputation that the gospel as by him preached is by him invented. No, it originates with God, from whom comes all his sufficiency even to preach it. 6. Able—Same word as sufficient, 2 Corinthians 3:5. The new testament—Rather, of a new covenant. To the popular reader the phrase the new testament suggests the idea of a book. But the meaning is, that whereas under Moses there was what is now an old covenant or compact between God and the Jewish people, so now, in the place of that, is substituted a new covenant or compact, by which God, in consideration of Christ’s mediation, engages to pardon and save all who place obedient faith in Christ. Note on Luke 22:20. Thus has God made us, the apostles and preachers in the Christian Church, efficient ministers of a new covenant. Not of the letter— Prescribing a complex ritual, as recorded in the Pentateuch, to be obeyed with a mechanical precision. But of the Spirit—Which Spirit, accepted by our faith, breathes into our hearts, and creates in us a spirit of love, emancipated from rituals, and running into the path of a free and joyous obedience. This letter, however once effective to salvation, now pertinaciously adhered to, as by these Judaists, killeth. That circumcision prescribed by this letter, which they claim as necessary for our future Christianity, cramps its true free life, and killeth it. And claimed as necessary to the salvation of the soul, it crowds out Christ, and killeth the soul. It is emancipation from their letter into the freedom of the spirit that alone giveth life.This superiority of the new over the old covenant, St. Paul now (2 Corinthians 3:7-18) illustrates with rich Old Testament imagery, and with much power, against the factious advocates of the old. 7. Ministration of death—The law, so far as it designates the old testament, or the old testament system, revealed not only wrath, but mercy; yet it waited for the new testament to reveal clearly the true source of that mercy in the mediation of Christ. But law here signifies the decalogue, as is shown by the words engraven in stones. The decalogue revealed not mercy; and to all sinners its ministration was an administration of death. Yet though engraven on stones, and of death, it had its glory. Was glorious—Literally, was in glory. So that—Proves the glory by the fact to be stated. Face of Moses—When Moses came down from Mount Sinai, from communion with God, his face shone so resplendently with the divine glory that the people could not gaze upon it. Exodus 34:29-35. Moses, therefore, vailed his face to the people and unvailed it before God. Using this beautiful image as a type of the glory of the dispensation of the law, Paul draws a comparison to show how much more truly glorious is the (apostolic) ministration of the gospel. And it is to be specially noted that it is from one of the most brilliant points of the Mosaic history that the genius of Paul infers the evanescence of the Mosaic dispensation.The glory of the law dispensation was not only of death, but, as symbolized by the radiance upon Moses’s face, was transient—was visible to the eye, was varied, and has left a vail on Israel’s heart. The gospel ministration is of the spirit, of justification, permanent, open, freedom, unfolding in evolutions of glory. To the Gentile Corinthians, anxious for freedom from the Jewish ritual, as well as to the Jews who sympathized with the progressive spirit of Paul, this comparison must have been very welcome. To the Judaists it must have appeared very powerful and very unacceptable. To be done away—As figured by its evanescence upon Moses’s face. 9. Righteousness—The same word as is in Romans translated justification; meaning the pardon of sin and the being construed, through Christ, as righteous. 10. The very fact that the old ministration was destined to be surpassed, was a respect or point in which it was not glorious. Even that—Old ministration. In this respect—Or point; namely, by reason of a more excelling glory to come to the new. Its glory is shaded in anticipation of its future eclipse. 11. Remaineth—And never will be done away, or give place to another ministration. The permanent is much more glorious than is the transient. St. Paul here seems to predict the historic permanence of the Christian dispensation as a fixture for centuries. The Mosaic dispensation, though it had lasted more than a thousand years, was transitory in comparison with the Christian ages. This view stands in apparent contradiction of any assumption that the second advent of Christ was at hand. 12. Such hope—Of a ministration of excelling and permanent glory.Plainness of speech—The glory of the cause justifies bold and unambiguous statement in its advocates. They need shrink at no opposition, nor fear the bluster of the Judaists. 13. Vail—The emblem of concealment, and the sign of the mystery of the old in contrast with the transparency and freedom of speech under the new. The new testament was truly concealed in the old one: Christ was vailed under types and shadows; but now he is revealed in person, and declared with great plainness of speech. Could not… look to the end—By the end many able commentators understand Christ, who is “the end of the law for righteousness.” And this the mystic vail, symbolized by that on Moses’s face, so shades Christ that the Jews could not behold him. And— see next verse—that vail still remains, concealing Christ from the Jews, who recognise not that the old is abolished, and that its end is Christ. But the true view, as Alford, and Stanley, and other late commentators have shown, will appear by a connexion of our translation of Exo 34:33, in accordance with the Septuagint and Vulgate, by a substitution of when for “till.” It will then appear that Moses spoke to the people with his radiant face unvailed, but vailed his face when he ceased speaking, so as to conceal the evanescence and cessation of the radiance. “The vailed prophet of Khorasan,” in Moore’s Lalla Rookh, always kept his face, which was really a hideous visage, concealed from the people under pretence that it was too glorious for mortal sight. Moses showed his face while radiant with the glory, and vailed it as the glory ceased. It was, then, the cessation of the radiance which St. Paul here calls the end of the abolished; and which he figures as an image of the cessation of the glory of the abolished old covenant. 14. But their minds were blinded—Rather, their perceptive faculties were calloused. As if the retina of their mind’s eye was glazed, so as to blind their spiritual perceptions. What they could not see was, that the glory of the old covenant was as certainly transient as the glory on its founder’s face, being preparatory for a higher glory in a second founder, Christ. St. Paul does not, however, mean that it was a blindness in them not to see that the fading on Moses’s face was a showing of the transitory nature of the old covenant. He does not mean to affirm that the evanescence of the facial glory was a divinely intended type of fading Mosaicism. He uses it simply as a vivid illustration furnished by himself. The mind of the Jew in Moses’s day was blinded so as not to see that the Mosaic dispensation, in its whole structure and nature, was a preparation and a type to merge into its future antitype. Remaineth the same vail— The same nonperception of the fading of the old covenant imaged by the same vail that concealed the evanescence of the facial radiance, remaineth. The same vail has passed from Moses’s face to overspread the Jewish heart in the reading of the old testament at this day. Done away—The spiritual ignorance being removed in Christ. 15. When Moses, instead of being now personally seen, is read in his record, the vail is upon their heart; so that they can neither feel nor see that the glory has evanesced from the face of the old covenant. 16. Nevertheless—St. Paul relieves the dark view with a ray of light. As the vail was once upon Moses, so it is now on the Jewish heart; but as when Moses went in to the Lord the vail “was taken off,” (Exodus 34:34,) so when the Jewish heart shall turn to the Lord, the vail shall be taken away. 17. That Spirit—Rather, the Spirit. The Lord is the spirit, in opposition to the letter, 2 Corinthians 3:6; he giveth life by unvailing the letter and inspiring it with vivifying power. Liberty—Emancipation from the killing dominion of the letter into the glorious liberty of the sons of God. 18. Thus emancipated by the spirit of evangelic liberty from the vail upon the heart, (which was also a vail upon the eyes,) we, the free and freshly un-Judaized Christians, with open—Or, more accurately, unvailed faces, behold the glory of the Lord. Happier than Israel, to whom even Moses was vailed, we behold the glory of Jesus himself without a vail. Yet not, indeed, as yet, his living person; but his glorious image in the gospel, as in a mirror. The ancient mirror was not glass, but polished metal. Are changed—Are metamorphosed, transformed, transfigured. It takes a degree of likeness of nature for one being to see and realize another. Man can understand man as brute cannot understand man or man brute. We possess some assimilation to Jesus, even in order to discern him truly in the gospel; and the more we gaze in sympathy upon him the more we cognise him and become like him, which again increases our perceptive power, and thus there is a constant interaction and progress. Into the same image— As Moses, looking upon the glory of Jehovah, had his face irradiated with the same glory. From glory—By sanctification on earth. To glory—By glorification, conformity with the glorified image of Christ, in heaven. This is better than to read: From the causative glory of the image in the mirror to the caused glory we acquire from it. By the Spirit of the Lord—Which 2 Corinthians 3:6 vivifies with both sanctifying and glorifying life; life spiritual and life eternal. This entire imagery, in which St. Paul expresses the power of evangelic liberty (as opposed to the letter slavery of the Judaists) of glorifying the believer into the glorious image of Jesus, is eminently beautiful. But no reader who would appreciate its full richness must stop here, (though induced so to do by the unfortunate chapter division,) but trace its continuity through to 2 Corinthians 4:6. The section to 2 Corinthians 5:6 is the after-part, in strictest connection, of 2 Corinthians 3:1-18. This unfaltering boldness is the same as the plainness of speech in 2 Corinthians 3:12, and both arise from the transcendent glory of the gospel Paul proclaims. 1. This ministry—The ministry of ever-increasing glory just described, shed from the image of Christ as beaming from the gospel. Faint not—We falter not from timidity before the sons of the letter, the Corinthian Jew-Christians, upon whose heart still rests the vail. 2. Hidden things of dishonesty—Dishonesty is here the old English word for dishonour or shame; and this whole phrase means concealed deeds of shame. It refers not to obscene practices, but either to secret partisan managements imputed to Paul, or, more probably, to the methods by which the Jerusalem party obtained a foothold in the Corinthian Church. Paul’s unvailed gospel is too open and above-board for such secrecies. Craftiness—Unscrupulousness; the conduct of a party capable of any thing and of every thing. Handling the word… deceitfully—The same as 2 Corinthians 2:17, corrupting the word of God, that is, adulterating it with that obsolete Judaism which belittled Christ. Manifestation—Not only taking off the vail, but showing in clear, strong light the truth. Every man’s conscience—Literally, every conscience of men; the universal human conscience. 3. Hid—It is a marked defect that our translators failed to preserve the exact sense of this word, which is vailed, and so have lost the connexion for the English reader. Paul’s whole stress has been, (2 Corinthians 3:7-18,) that while the old covenant to which the Judaists hung so pertinaciously was a vailed one, and a vail is on the Jews’ heart in reading it, our gospel is an unvailed outbeaming of the truth and of the glorious face of Jesus the Messiah. But, he now says, if our gospel is vailed, it is vailed to the intrinsically blinded. It is a vail created by the glaze or scales on their own retinas. To them that are lost—Literally, to them that are being lost: or, who are perishing. The participle is present, and would include present as well as future perdition. But we believe the truer rendering to be, If our gospel is vailed, it is vailed by those perishing things with which the god of this world blinded the eyes of the unbelieving. 4. Blinded is aoristic, and would seem to refer specially to the time when Jesus was personally visible to men on earth. The perishing things would, in the specific case of the Judaists, be the Mosaic ritual and traditions, through adhering to which Christ is either rejected or reduced to mere humanity. The same process, however, of blindness from the god of this world, is constantly recurring from perishing mundane things of every kind. God of this world—It is hardly wonderful that the Marcionites, or ultra-Paulines, who rejected not only the ritual and circumcision of the Old Testament, but even its Jehovah as an evil deity, quoted this as a chief proof-text. The ablest of the patristical commentators, Tertullian, Augustine, Chrysostom, and others, refuted them, as Alford remarks, by a violation of grammar, referring god to the true God, and translating unbelievers of this world. The process by which the god of this world blinds men is described by Jesus in John 5:44. Them which believe not—This blinding is not the antecedent but the consequent of their free unbelief. Evidence was at first ample; faith was in their full power; the rejection of Christ was free and voluntary, and the yielding to the blinding sway of the god of this world which followed was a self-surrender to falsehood and wickedness of the most guilty kind. This was the exact history of the Jewish rejection of Christ as recorded in the gospels. At first the Jews paused and deliberated; they then rejected; and then, to them, blinded by the god of this world, the gospel was vailed, and they were given over to crucify Him whom they had rejected. The phrase god of this world was not, perhaps, unknown in Jewish literature. Olshausen quotes from Schoettgen the words of Jalkut Ruberic: “God the first is God the living, god the second is Sammael.” In John’s gospel Satan is thrice called “Prince of this world,” John 12:31; John 14:30; John 16:11. World, in John, is κοσμος—the space world; in the present text it is αιων, or time-world; the dispensation extending to the second advent. Lest—The error of the Jews, and of Paul’s Judaistic-Christian opponents, was the ignoring the divine in Christ; the former utterly rejecting him as an impostor, the latter accepting him as a mere human continuator of Mosaicism. St. Paul now shows them what a divinity they rejected. The light… Christ—Literally, the illumination of the gospel of the glory of Christ. Compare note on 2 Corinthians 3:18. The god of this world, blinding their eyes, shuts out the incoming rays from the gospel, or glad news of Christ’s glory. How great that glory is, St. Paul now declares. Image… God—As our bodily eyes behold the image of the firmament, with the sun or, perhaps, the stars, reflected in the clear surface of a placid lake, so does the image of God, viz., Christ, disclose itself in the gospel. From that image pours a light of glory; but upon these seared eyes in vain. The god of this world has glazed their retinas, and that glaze is a vail upon the gospel. To the eye of a hardened unbelief, the true Christ is invisible. 5. Preach not ourselves—Literally, Proclaim not ourselves. The professed party of Christ might, in fact, think so little of Christ as to have ample room for proclaiming themselves; but Paul’s ideal of Christ left no room for any rival or substitute. Christ is the Lord, and we are servants. For Jesus’ sake—On his account, and in order to the extension of his gospel. 6. For—To assign the reason why we are ready thus to humble ourselves, God has wrought in our hearts an illumination as wonderful as his first speaking mundane light into existence. Out of darkness, such as was once in our hearts. An allusion to Genesis 1:3. Shined… God—Literally, God hath shined into our heart even to a radiation (into our hearts) of the knowledge of the glory of God. And that radiation into our hearts of the knowledge of the glory of God comes from the face of Jesus Christ, the image of God, appearing in the gospel. 2. Antithesis of apostolic trials and triumphs resulting in glory, |2 Corinthians 2 Corinthians 4:7 to 2 Corinthians 5:5.In the divine glow of martyrly enthusiasm of this passage—a passage which doubtless did much towards rousing the Christian heroism of the martyr age—Paul draws, in a series of antitheses, the sublime contrast between the more than golden treasure and the earthen vessels in which it was contained—a contrast meeting in contact in his own person. By the glorifying power of the treasure the vessel could bear unbroken all the raps the world could administer. The striking sentiment of Whitefield runs through the whole, that “a minister is immortal until his work is done;” and then, it may be added, he is doubly immortal. Paul views his preservation as essentially a sort of bodily immortalization. The life, life of Jesus, which conserves and immortalizes his present body amid daily deaths, is the same divine vitality as will produce his resurrection and glorification; and his own very suffering and death are transfigured into a oneness with the divine martyrdom of Jesus, the dying of the Lord.Through the whole lofty passage the Corinthian opponents entirely sink from view, and do not reappear until 2 Corinthians 10:1. 8, 9. We are troubled—Tightly pressed. Yet not distressed—Not crushed together. Perplexed—Dubious, but not desperate. Persecuted— Pursued, (as by a huntsman,) but not by God abandoned to his power. Cast down—Prostrated, but not destroyed. 10. Always bearing a virtual martyrdom in the body; which martyrdom is truly one with the dying of the Lord; that the death-defying life of Jesus might be made manifest. 11. For—Explanatory of the last verse. We, apostles, which live, are daily martyred in possibility, that the divine conserving life of, or from, Jesus, may appear by our very immortalized mortality. 12. So then—Thus far both sides of the antithesis have united in the apostles. In this verse they are divided between the apostles and the Corinthians. The death side is effective to magnifying God’s power in us, but the life side, alone in you. The life in you is manifested not by supernatural conservation amid martyrdoms, for those you do not encounter; but as vitalizing you even now with a resurrection life from Christ. See 2 Corinthians 4:14. 13. We—Apostles. The same… faith—As the psalmist who wrote the quoted words. Spirit of faith—Not merely temper of faith, but the divine Spirit with our spirit inspiring assurance, at the same time attesting itself. I believed… spoken—Essentially quoted from Psalms 116:10, where the exact Hebrew is, “I believe, for I spoke;” the connexion between speaking and faith is in both psalmist and apostle the same. Firm faith is instinctively vocal; it seeks to express the great truth it realizes—to create the same blessed realization in others. We also inherit the inspired faith and readiness for the same giving of our testimony as the saints of the Old Testament. 14. Raised up—The same reasoning as in chap. 15, that the resurrection of Christ is the basis and assurance of ours. The spirit of faith, of the last verse, is a knowing, in this. Raise up us also… with you—A decisive proof that St. Paul did not expect the second advent before his own death. On the contrary, he expected that both himself and the Corinthians would pass through death and the resurrection. 15. With you, I say, (see last verse,) for all things in the glorious provisions made through Christ’s death, and insured by his resurrection, are not only for us apostles, but also for your sakes. A divine reason is now given why these provisions are not limited to apostles, but flow over to embrace the whole Church: namely, in order that (literally) the abounding grace may, through the thanksgiving of a greater number, redound to God’s glory. The greater the number saved the more immense the gratitude, and, in climax, the more superabounding the glory thence accruing. 16. For which cause—From this embracement of you all in the glories of Christ’s resurrection. Faint not—Falter not (note 2 Corinthians 4:1) through fear, despondency, or endurance of hardship and wear-out. But the reverse, though our outward, bodily, man perish, by hardship and wear-out, the inward, spirit, is renewed, so as to administer a refreshment and indestructibility for the time being to an earthly vessel. Day by day—Each day has its waste and repair. Nevertheless the renewal does not fully replace the waste, for the earthly is slowly or rapidly transitory. The machine will run down or be violently struck down. Still, as the cessation is in the outward man, and the renewal is in the inward, the fountain of energy will empower the inward to survive the wreck of the outward. 17. For our light affliction—Literally, the immediate lightness of our affliction. Worketh—The continuous present is working. This very affliction, while wasting, is, through the power of Christ, working out a divine result. The wonderful result is a weight of glory; a glory so massive, so solid, that it is a weight. The darkness of Egypt was so dense that it could be “felt.” The celestial glory is so dense that it can be weighed.This weight of glory is not a transient radiance, but outlasts the sun; is eternal. It never grows any lighter or thinner. And as to amount, the apostle troubles the energies of the Greek language to express it. It is καθ’ υπερβοληνειςυπερβολην, if any body knows what that is. Good scholars view this as a Hebraism, according to which intensity is expressed by repetition of the same word, as if it were aboundingly abounding. So 2 Corinthians 4:16, day by day, is in St. Paul’s Hebraized Greek, day day. So Theophylact, quoted in Bloomfield’s “Recensio Synoptica,” renders it υπερβολικωςυπερβολικον, surpassingly surpassing. But we cannot help suspecting, though we find no suggestion of the kind in our commentators, that the idea of progression is expressed in the preposition, upon an abounding to an abounding: taking stand upon one abounding and mounting up to another. We might then freely render it, “is working out an abounding upon abounding eternal weight of glory.” The abounding does not qualify the verb, (as Meyer and Alford,) but it qualifies eternal weight, which is a unit which, so far from diminishing, is ever more and more increasing and over-swelling. It is ever abounding and superabounding. The phrase, then, if we view it correctly, suggests the idea of eternal progression in glory. 18. Look—The expressive Greek word signifies to look at a mark, to fix our gaze upon a definite object or prospect. Seen, by the bodily eye, the eye of the outward, (2 Corinthians 4:16,) and which can see only the outward. Not seen—We must see the unseen if we would see the true and the real. Our eyes are material, and can see only material things. Seen—Are visible.Temporal—An expressive Greek word again, for a season, season-lasting. The visibles are temporaries: the invisibles—the great unseen, the stupendous frame-works, beheld only by the eye of the inward, (2 Corinthians 4:16,) are eternal, aeonic, belonging to the aeons, cycles, ages, time-worlds, of the invisible. As opposed to the temporal, which is limited, they are unlimited. Revelation contemplates the settlements of the judgment day as finalities; and if the rolling aeons make any change, revelation knows, certainly says, nothing about them. See on Matthew 25:46.It is deeply true that our eyes can see nothing but the changing. And science states this fact more intensely than popular observation. Astronomy beholds the visible universe as ever moving with amazing rapidity. The laws by which these changes work are, indeed, held by science to be immutable; but no eye, no telescope, can see these laws; they are inward, and beheld only by the eye of the inward. And by the eye of the inward it is seen that the universal outward is completely ruled by the inward. But as laws are nothing in themselves, except by the force that moves things in accordance with laws, so the inward eye perceives that FORCE, in order to act harmoniously in accordance with rational law, must spring from an infinitely rational Source, which, as the primal spring of all force, must be Almighty. Thus most truly does our philosopher-apostle declare that it is the seen which is transient, and the not seen which is permanent—nay, eternal.Blessed are they whose spiritual inward can see that the world unvailed by revelation is included in the real and the eternal; and that the blessed eternal is theirs. So far as the spirit of faith animates them, they realize that our bodily frames may safely and cheerfully be allowed to dissolve in earnest duty under the eye of the Master. Whether our outward shall disappear by decay or death, a serene hope unfolds an unfading future before the eye of the soul. That future, from the standpoint of a frail present, the apostle is now about to contemplate in the next chapter. 1. For—In accordance with the glorious truths stated 2 Corinthians 4:17-18. Know—The spirit of faith, 2 Corinthians 4:13, is again (as in 2 Corinthians 4:14) a know. We say know of very different degrees of certainty. Most men think that seeing—for instance, a material object, a marble pillar, or an iron statue—is the strongest possible knowing. But the unseen laws of nature, as every philosopher understands, are objects of as certain knowing as any lump of matter whatever. Earthly house—What in 2 Corinthians 4:7 was earthly vessel, is now earthly house. It is an ancient and beautiful conception that our body is a house, and the soul is its resident. This conception is so universal, and so consonant with the feeling of our consciousness, that materialism is rejected by the best impulses of our nature. House of… tabernacle—The this supplied by the translators may be omitted, and the phrase then would be equivalent to a house of tabernacle, a tabernacle residence. Paul’s expectation was, that the new body would be, in glory, very much what the temple was to the old tabernacle. Dissolved—Gone to pieces. We have—Not (as Meyer, Alford, Stanley, and others) we will have at death, but we now have in reversion, to be received at the resurrection. So, in 2 Timothy 4:8, St. Paul says, “There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.” The new house, like the crown, he has now in heaven; not that he believes that his resurrection body now literally exists in heaven, any more than he believed that there was a physical crown for him in heaven. Both crown and house are merely conceptional images. The house in heaven is the over-vestment of immortality, the glorifying formative power, or mould, which is to model the resurrection body to the image of Christ, who is the image of God, just as the “crown” is the glory of the glorified. A house—A more dignified Greek word than that for house in 2 Corinthians 5:1—an edifice. Not… with hands—It is, indeed, true, that our first bodies are also formed without hands, but Paul speaks not in comparison with former bodies, but with other edifices, which are hand-built. Eternal—Note 2 Corinthians 4:18. In the heavens—Opposed to earthly in 2 Corinthians 5:1. It may mean that the conceptual edifice is now in heaven, or will be after resurrection. We prefer the latter meaning from the position of the clause after eternal. 2. In this—Tabernacle; that is, hut or cottage. Desiring to be clothed— Wishing to be rid of the corruption of our bodies, and to be clothed, to be overclad, with immortality. The Greek verb for clothed has a double preposition, super-investured. The soul in the resurrection is clothed with a body, which body is over-clothed with the investiture of immortality from above. The transition of figure from building to clothing is very easy, for our clothes are but a tighter house: one is a habit, and the other a habitation. There is no reference here to an intermediate disembodied state; not because Paul did not believe in one, but because, viewing the resurrection to be the true ultimate of hope, he overleaps in thought and wish all that lies between him and it. Our house… from heaven—Not, as above remarked, that St. Paul really supposed his resurrection body would come from heaven, but that the gift or over-vestment of immortality would. So in Matthew 21:25 it is asked, “The baptism of John, whence was it? from heaven, or of men?” So John 3:27, “Except it be given him from heaven,” that is, from God. Bloomfield quotes Theophylact as saying, “Not that the body descends from heaven, but that we have thence τηντηςαφθαρσιαςχαριν, the gift of immortality.” 3. If so be—By the best reading, since it will be, the apostle expresses no doubt. Clothed… not… naked—Commentators who, like Meyer, Alford, and Stanley, are haunted with the phantasm of Paul’s expectation of an immediate advent, make sad work here. St. Paul, say they, here expresses the hope that he may not die, and so be found naked, disembodied spirit; but may live until the resurrection change of 1 Corinthians 15. He did, no doubt, prefer the resurrection state to the disembodied, for he held it to be that consummation of glory which the intermediate state delays. That delay, though a higher glory than belongs to earth, is inferior to the final glory. It is imparadised, but not heavenly, bliss. It is a state of disorganization, produced by sin, and under the shadow of death waiting for that day to which St. Paul’s wish darts at once, when mortality shall be swallowed up of life, 2 Corinthians 5:4. The disembodied spirit is as unprepared to enter the heavenly mansions beyond the resurrection as an undressed person to enter a parlour. 4. Do groan—Not only from the pressure of our mortal burden, but also for the future consummation. Not qualifies would. For that—Because that. Be unclothed—Rather, to unclothe ourselves, to put off our raiment. But clothed—But to super-invest ourselves. The middle voice of the Greek verb makes the act of clothing and unclothing our own. We groan because we do not wish to divest ourselves, but to super-invest ourselves. He did not wish to be divested of even a frail body, but to be overclad with immortality and renewal upon it. Death and naked spiritual being are not in themselves desirable, especially in comparison with the final life; yet the bliss that makes the condition they bring more desirable than this corrupt state, he will soon show. 2 Corinthians 5:6-9. Mortality—The mortal element or quality of our body. Swallowed up—Forever lost in life; the comprehensive term for all that is blessed in man’s highest destiny. See on 1 Corinthians 15:33. 5. Wrought us—By constituting our nature, and by all the provisions of grace, preparing us. For the selfsame thing—The glorious resurrection. Is God—Repeatedly does our apostle, in dealing with his Gentile Corinthians, who but lately were worshipping “dumb idols,” trace Christianity up to the one sole Supreme. Earnest—Note on 2 Corinthians 1:22. Spirit—Proof that God alone is author of this grace, since he has given his Spirit within us to attest it. 3. Resulting apostolic clearness and confidence before Christ and before men, 2 Corinthians 5:6-13. 6. Therefore—Inasmuch as from God’s pledge in our hearts that we are by him destined for the resurrection glory. We are always confident— That is, cheerful and courageous, although a disembodied state will intervene. Knowing—That this intermediate state, being with Christ, is superior to our present bodily state, and is, in the broader sense of the word, heaven. At home—The image of the house still retained. Absent— Abroad. So that he has a double home, a bodily and a spiritual, the latter being the preferable, because being in the presence of the Lord.Yet for our disembodied spirit this presence of the Lord is less complete than in our resurrection state. While we live on earth, vailed by the body, although Christ is “with” us perpetually, (Matthew 28:20,) beholding us with perfect sight, yet we are scarce “with” him, as we see him not, except figuratively, with the eye of faith, and with conception rather than with perception. When this vail of flesh is by death removed, our spirits are “with Christ,” (Philippians 1:23;) we literally behold him with true perception; yet we behold him pneumatically or spiritually; that is, as spirit sees spirit, rather than corporeally; and to the spirit’s eye distance in space may be no obstacle. For the glorified body of Christ is now in the highest heavens, (Hebrews 7:26,) at the right hand of God, (Ephesians 1:20,) rather than in the paradise of the blessed spirits. It is not until after our resurrection, when we shall be like him (1 John 3:2) in the glorified body, that we shall “see him as he is;” shall “see as we are seen,” and “know as we are known.” 1 Corinthians 13:12. 7. For—Reason why we realize the superiority of our Christ-home; our eye of faith sees what our eye of body does not. We walk—The Christian’s progress through the world. By—Rather, through, the preposition of instrumentality, faith; being the candle through whose light we are thus able to walk aright. By sight—Rather, according to appearance; that is, to the bodily eye. Faith enables us to walk in disregard of material and worldly interests. 8. Are confident—Free from disheartening misgivings. Rather—The whole passage is an important exhibit of Paul’s view: 1. Of the soul, as being an independent entity, the central personality; 2. Of the need of the body to the wholeness and unity of the human person; 3. Of the real existence of an intermediate conscious state of the soul between death and resurrection; 4. Of the superior happiness of that disembodied state to our present state in the body, yet of its inferior happiness to the resurrection glory; and, 5. That a main element of the happiness of that intermediate state is the attainment of some association with Christ. 9. Wherefore—In the view of our cheering hope of a future blessedness with and from Christ. We labour—Rather, we are emulous, ambitious. Present—As we hope soon to be. Absent—As we know not how long we shall be. Be accepted—Accepted absent in order that we may be accepted present; that is, accepted now in the body in order that our soul may be accepted when it leaves the body for the land of spirits. 10. We strive thus to be accepted, for we must stand before his throne. Appear—Rather, must be manifested. We must, at Christ’s judgment, be entirely exposed to view in all our moral history and character. Same Greek word as made manifest in 2 Corinthians 5:11. The judgment seat—The bema of Christ. The bema was the seat of the Roman judge, visible at the end of the court room, high above the level of the audience. It was before such a bema that Jesus himself was arraigned. Matthew 27:19. And curiously enough, St. Paul himself was arraigned before the bema of the Roman Gallio at Corinth. Acts 18:12. And St. Paul is the only New Testament writer who appropriates the word to a Christian use, as he does in Romans 14:10 and this passage. Instead of the judicial bema, the regal throne is the word more ordinarily used. Matthew 25:31; Revelation 20:11; Daniel 7:9. See Stanley on the passage. All… every one—The presence is of all, the analysis and reward is of each individual. There is no overlooking the one in the vast whole. Receive—Receive compensatively. The things done in his body—The great body of modern commentators approve the sense given to these words by our translators. The best ancient ones, Tertullian, Chrysostom, and others, would render: Each may receive through (the instrumentality of) his body the things according to that he hath done. The meaning, then, would be, that the body is present at the resurrection to receive recompense for what the body has done. Grammatically, this rendering avoids a very awkward pleonasm, done, done. The objection that the apostle has all along hitherto spoken of our present body, and would not mention the resurrection body, without some distinctive term, seems trifling. The resurrection state is the scene of the whole verse, and the body there must, of course, be the resurrection body. In either interpretation the preposition of instrumentality through the body is a striking intimation that Paul holds the soul to be the person, and the body—whether brain, hands, or feet—to be its organ in wickedness or righteousness. Whether… good or bad—Does this imply that the all includes the righteous and wicked? Meyer says there may be a judgment of lower grading in, as well as of exclusion from, the heavenly kingdom. True, but not as here, where a positive reception of compensation for bad is stated. The all evidently includes here those who receive penal evil for wickedness, the wicked, and implies a universal judgment. 11. Terror of the Lord—Rather, not terror of the Lord, but our fear of him. Therefore—In view of the scenes of the judgment. We persuade men—Of what? the question is asked. We should suppose there could be but one reply. If it was from fear of the Lord he persuaded men, he certainly persuaded them to act as the fear of the Lord would impel; namely, to act just as Paul did under that motive, 2 Corinthians 5:9, namely, to labour, whether present or absent, to be accepted of him. To what would the fear of a future judgment persuade men other than to secure the favour of the Judge? And what motive more likely to persuade men to such course than fear of the judgment? This is essentially the view of Beza, Grotius, and others. But Chrysostom, Meyer, Alford, and others, interpret it, We persuade men of our own integrity. Manifest—The antithesis is, Under conscious fear of Christ’s judgment, we persuade men to be acceptable to him, and are ourselves unconcealed and manifest before God. He has said, 2 Corinthians 5:10, that we must be manifest before the bar of Christ; in view of that he ever holds himself now manifest to God, and he hopes he is no less made manifest to the judgment of his brethren, the Corinthians. The meaning, then, is, that from fear of our final Judge we persuade men, and have kept ourselves transparent to the eye of God. Manifest in your consciences—Paul’s trust is, that he has maintained the same unconcealed purity patent to the consciences of the Corinthians that he has maintained to God. And it is to that transparent character, both of himself and the gospel he preaches, that he looks for his vindication from the imputations of his Judaic-Christian assailants. 12. For—Rather, but; as if the self-commending were the opposite of the visible transparency. Again—2 Corinthians 3:1. Give you—By our manifest purity. In appearance—In personal impressiveness. In heart— In genuine piety. 13. Beside ourselves—The Greek word is the one from which our term ecstasy is derived. See note on Acts 10:10. The apostle here, apparently, ironically alludes to the sneers of his assailant. His extraordinary conversion, his visions of Christ, his trances, as well as his sublimated heroism of character, were the pretext for imputations of mania. So King Agrippa subsequently charged him with madness. And so at the present day an insensible, dying world esteems all intense feeling in regard to eternity as fanaticism. Revivals of religion they will condemn as periods of madness. Yet over some great commercial crisis these very men—nay, whole communities, peoples, and nations—are excited in every nerve and fibre to an all but frenzy. If we could have once in four years a revival in religion as great as we have a revival in politics at every presidential election, we should think the millennium was dawning. To God—It is the mania of a perfect consecration to the Divine. For your cause—In order to bring the gospel of salvation to you. 14. Love of Christ—Christ’s love to us, not ours to him; his love sublimely displayed in his death for us. Ephesians 3:19; Romans 8:35; Romans 8:37. Constraineth us—Compels me by compression, as if it were the powerful pressure of a physical force. The madness which these Jew-Christians charge upon me is the powerful pressure of the love of Christ impelling me, by the power of his death, to a complete devotion to your salvation. And this charge of madness is the keynote to the entire passage, (2 Corinthians 5:13 to 2 Corinthians 6:11,) showing the intense power of the theme that made Paul’s life one long impulse of grand excitement. Thus judge—The judgment comprehends 2 Corinthians 5:14-15. If—Omitted by the best authorities. Read, we thus judge that one died for all, therefore all died. How it is here that all died commentators differ. We think the correct reference is to that death which all died in Adam, (Romans 5:15,) for which Christ’s death is a divine substitute. St. Paul assumes Christ’s death as proof that all died, by sin, from the life of God; a death beginning in spiritual death, and reaching to bodily death and second death. That, literally and historically, this complete death has not yet been completed of our whole race, nor, in fact, of any of our race, and will not be completed till the second death is inflicted, is true. But then conceptually St. Paul views that great death, being in process of accomplishment through ages, as one great accomplished fact. Yet is it not so accomplished but that the death of Christ may take its place, and so forestall and supersede its literal accomplishment. Paul’s reasoning is, that nothing less than our death could require Christ’s death. If he died, it was because we all died. The rendering, were all dead, is justified by Colossians 3:3, where the same tense is used.Another interpretation, adopted by Alford, is, Christ died for all, therefore all died, too, to sin; and thence is deduced that all must live the new life. But died and live are here used so repeatedly of literal death and life that it appears arbitrary not so to interpret this clause. That the all here for whom Christ died means the entire race is plain, unless we deny that the whole human race died in Adam. 15. That—Omit, as unnecessarily supplied by the translators. And he died for all for this purpose, that those living through his death should consecrate life to him. Live… live unto themselves—Both lives signify one literal conscious life. As Christ bought our life by his death, so the life we live is rightfully his. And it was this St. Paul’s living a life that belonged to Christ, that subjected him to the charge of being beside himself, 2 Corinthians 5:13. For them—The preposition for does not necessarily in itself signify instead of; but it acquires that meaning, as it often does, from the context.Christ’s death as the substitute for ours is the very reason why our life is rightfully his. Rose again—This does not, as Meyer argues, show that if Christ died as our substitute he rose as our substitute. Paul’s clear meaning is, Christ died in our stead, and rose again. 16. Henceforth—After the full, constraining effect of Christ’s death upon us. After the flesh—In contrast with after the spirit. Romans 8:1. After the unregenerate nature. Under the power of the Spirit resultant from Christ’s death, the renovated man (see next verse) sees things in a new aspect. In his renewal all things else appear renewed. As consecrated to Christ he is a devoted being; in the full assurance of faith things eternal are the sole realities, and things of time become transient and subordinate; and in the full assurance of hope he sees that the priceless benefits, the eternal results of Christ’s death and resurrection, are his. He, therefore, henceforth knows no thing and no man after the flesh. And St. Paul means to say, that his own living in the full realization of this renewed state is the cause why he is held by fleshly men as beside himself, 2 Corinthians 5:13. Christ after the flesh—Supremely does the eye of the renewed man behold Christ in a new light. Rationalism may pronounce him only “a great religious genius;”Judeo-Christianism may hold him a mere prophet-reformer; but the man who has truly felt the power of his death beholds Christ as the divine though human, the dying yet ever-living, source of our transcendent life. The phrase known Christ after the flesh, does not in itself necessarily signify to have seen Christ while he lived on earth. There is no valid reason for supposing that Paul ever so saw the living Jesus. And yet it is difficult to avoid supposing that he here does allude to some boast of his opposers, that they had seen and heard the personal Jesus. 17. Therefore—Rather, so that, in accordance with these new aspects.The newness which the man sees in all things else is truly in himself. For as, according to 2 Corinthians 5:14, all are dead from the primitive Edenic life, and, 2 Corinthians 5:15, are made alive by Christ’s death, so this seeing all things as new is the effect of that new consciousness of a renovated life. All things are become new—Visibly to us, because we are new. And this our consciousness of renewal is a gleam of the grand regeneration initiated by the cross of Christ and consummated at Revelation 21:1. To say, with Meyer and others, that this is rabbinical language, is pitiable. It comes, as phrase, from Isaiah 65:17; as thought, it comes from the great fact that Christ’s cross, conditionally, regenerates the man and brings forth a new world. To compare with this the language of the rabbins, that a proselyte was a new creature, belittles the great truth. 18. Of God—See note, 2 Corinthians 5:5. Know, O ye late polytheistic Corinthians, that this whole system of Christian regeneration is firmly fastened to the throne of God. Hath reconciled us—Conditionally. For in 2 Corinthians 5:19 that reconciling is a process still in progress, and in 2 Corinthians 5:20, it depends upon the will of the transgressor whether he will be reconciled or not. It is the divine side, therefore, which St. Paul here designates; none the less implying the human side as condition to completion. And this reconciliation, when completed, is same with the renovation of 2 Corinthians 5:16-17, and fruit of the substitutional death of 2 Corinthians 5:14-15. Ministry—Same Greek word as applied to deaconship, Acts 6:1, note. We are the ministers, and in 2 Corinthians 5:20 the ambassadors, of the reconciliation. The us, twice used in this verse, designates St. Paul himself, yet is inclusive of the apostles by implication. Yet no permanent limitation is implied, for the world is included as being reconciled. 2 Corinthians 5:19. 19. In Christ—By indwelling and identification; so that what Christ does, as reconciler, God does through him. The reconciliation implies previous opposition on both sides. By it men who “were enemies” (Romans 5:10) have their enmity removed; and by it God, whose “wrath is revealed from heaven,” (Romans 1:18,) is enabled to cease imputing “their trespasses unto them.” Man’s enmity is the hostility of the criminal to righteousness; God’s enmity is the severity of righteousness against the unrighteous. Note on Romans 1:18. The enmity of wrong towards right is terrible; but the enmity of right towards wrong is infinitely more terrible, for it has Omnipotence as its supporter and executioner. The death of Christ, 2 Corinthians 5:14-15, the symbol and substitute for its executive infliction, is the token of God’s readiness to pardon; our consent to be reconciled to God, 2 Corinthians 5:20, and to receive not the grace of God in vain, are the condition of the appropriation of the power of that death in our individual behalf. Imputing… unto them—Charging to men’s account and holding them liable for trespasses. Word—The divine proposal from God to man of reconciliation. 5. Consequent style of apostolic appeal to men to be reconciled, 2 Corinthians 5:20 to 2 Corinthians 6:2.These appeals, in the second person plural, must not be mistaken for exhortations by Paul to the Corinthian Church to be reconciled to God. They are a statement to the Corinthians what is the hortatory result, that is, what the resultant mode, of exhorting men, derived from the scheme of reconciliation exhibited in 2 Corinthians 5:14-19. Their appeal to the world (2 Corinthians 5:19) is, Christ has died to reconcile you, therefore be ye reconciled. And this ye is addressed, not to the Corinthians, but to the world. 21. For—Giving a reason for the beseech of the previous verse, one of the tersest statements of the atonement ever uttered. A different side of the same subject is given 2 Corinthians 5:14-15. But there it is part of the apostolic statement, here it comes in to the consequent appeal. He—Referring to God. Sin—This word some commentators have interpreted to mean a sin-offering, by a Hebraism, as in Exodus 29:14 the Hebrew word for “sin-offering” is literally sin. But here, as the antithetic word righteousness signifies righteous persons, it is clear that sin signifies a sinner. It is very possible that the above Hebraism may have suggested the antithesis. It is a very concentrated expression to make Christ conceptually the very embodiment of sin. It can only mean that Christ, in our stead, endured a suffering (not a punishment to him) so morally equivalent to our punishment, that it may take its place and we be exempted. Who knew no sin—A beautiful description of perfect innocence. The Greek negative for no implies a no under the estimation or opinion of some one; and the question is, in whose opinion does the word imply that Jesus was sinless. Alford says in Jesus’ own; but we rather agree with Meyer, that God’s opinion is meant. It was the divine view that the innocent one should suffer, and that Christ was that sinless one. It was a sinless one who was to suffer, in order that his sufferings go not to expiate his own sin, but accrue for the sins of others. Righteousness—The embodiment of God’s righteousness. This means not, that Christ’s righteousness of character is imputed to us as if it were ours. Such a transfer could not take place. One man cannot be literally guilty of another’s sin, nor innocent by another’s goodness. One man indeed may be pardoned because another has suffered. Damon may be released because Pythias suffers for his crime; but it would be only as emotional, and not literal, language that we would then say that Pythias became a criminal, or became treason, and that his innocence was imputed to Damon. So it is not literal but emotional or conceptual language when we say, that Christ became sin for us, or that his righteousness is imputed to us. The language used by some religionists in describing Christ as a sinner is repulsive to any reflective mind. Thus Luther uses words which seem not blasphemous purely because the blasphemous intention was wanting. “The prophets did foresee in spirit that Christ should become the greatest transgressor, murderer, thief, rebel, and blasphemer that ever was or could be!” “Whatsoever sins I, thou, and we, all have done, or shall do hereafter, they are Christ’s own sins, as verily as if he himself had done them.” Surely it is absurd to say this. It was because of Christ’s very innocence that, his sufferings being accepted in lieu of our punishment, God is pleased to pardon us. And when it is then said that we are righteousness, it is not meant that we are literally innocent, never having committed sin, for that cannot be: it is meant that we are held constructively righted, and judicially treated as never having sinned; as every pardoned person is. In him—Antithesis to for us. PART SECOND.THE — TO UNITE IN HIS FOR , 2 Corinthians 6:11 to 2 Corinthians 9:15.1. Direct exhortation to largeness, separateness, and sanctification, 2 Corinthians 6:11 to 2 Corinthians 7:1.With a soul swelling with his survey of the gospel of reconciliation as given in 2 Corinthians 5:13 to 2 Corinthians 6:2, and of his recital of the history of his struggles to bring that gospel to them, Paul calls upon his Corinthians to fall back upon the grandeur and purity of that gospel. His special assailants are out of view. He addresses the Corinthians as being the unit he had once left them, and seeks to rally them back to first principles.He conjures them to as large a heart as his own, 2 Corinthians 6:11-13; to separate from all their old unrighteous associations, and to become, according to the blessed promise, the true sons and daughters of the Lord Almighty, 2 Corinthians 6:14-18; nay, to claim the higher promises, and rise to a perfected holiness, 2 Corinthians 7:1. Corinthians—An emphatic and joyous vocative. By pronouncing their name he would aim to reach their hearts. Twice elsewhere Paul thus calls, out of the regular address, his audience by name, the Galatians indignantly, the Philippians affectionately. Galatians 3:1; Philippians 4:15. Mouth… open—Being filled by the fulness of our heart. In the recital of our sufferings in your behalf we are aroused to a freedom of boundless utterance to your very souls. Heart is enlarged—Is broadened in its area, so as to admit you through its wide doors into its roomy home. 2. He—God, in the previous verse, who offers the grace. Saith—In Isaiah 49:8; nearly according to the Septuagint. It is in Isaiah a clearly Messianic passage; but the thee addressed by Jehovah is the Messiah himself. God promises him (by a Hebraism in the past tense) an accepted day for the work of redemption. Paul quotes it to his readers as proof that the day, the now, is the time for them to avail themselves of that redemption. Heard thee—See John 11:41-42, with notes. Day of salvation—The period when, redemption’s work being wrought, it is offered to men. Behold—The apostle’s earnest comment repeated, calling attention to the fact that the offer is but for a period, and that period now. Not, as Meyer, that the period is brief by the supposed immediate advent to judgment; but that during this our Messianic age each man’s share of the acceptable period is short—but a day. Accepted—The above word accepted, repeated with a strengthening prefix, well-accepted. Accepted—That is, by God himself as the time of mercy-giving. 6. Such appeals to men for reconciliation are sustained by a living example of purity amid calumny, 2 Corinthians 6:3-10.3. Giving—Overleaping verse second as parenthetic, this participle coordinates with beseech in 2 Corinthians 6:1, and 2 Corinthians 5:20. The ministry—The preacher’s rank and office. Care less for the men than for the saving power of their apostleship. 4. Ministers—In the nominative. As ministers approving ourselves. This passage, in parallelism with 2 Corinthians 4:8-12, and 2 Corinthians 11:23-27, furnishes strikingly detailed pictures of apostolic sufferings, more or less applicable to St. Paul and his personal coadjutors, exhibited either as single points, or still more, doubled in contrasts. Paul’s pre-eminence, as stated in the latest of the three, is his certificate of apostleship. The present list is a fervent climax, beginning in particulars, and rising until it bursts forth in the apostrophe of 2 Corinthians 6:11, which becomes a turning point in the epistle. The climax is also a triad. First, a list of external endurances, 2 Corinthians 6:4-5; then a series of internal traits and endowments, 2 Corinthians 6:6-7; finally, antithetic contrasts of depreciations and excellences meeting in the apostolic characters, 2 Corinthians 6:8-10, and rising in fervour of description. Much patience—Much endurance, much firm undergoing, Afflictions—By persecution and oppression. Necessities— Compulsions against will. Distresses—Compressions into narrownesses and straits. The tenor of this list, thus far, is that of hard pressures. The following are of more active sufferings. 5. Stripes—See note 2 Corinthians 11:24. Imprisonments—As at Philippi; narrated in Acts. Alford says: “He may have been imprisoned in Antioch in Pisidia, Acts 13:50; and at Lystra, Acts 14:19; and at Corinth, Acts 18:12; Acts 18:14; and we cannot tell what may have befallen him during his journeys, Acts 15:41; Acts 16:6; Acts 18:23.” Tumults—Excitements and mobs raised against him. Luke’s history in Acts abounds with narratives of such movements wherever Paul went. Labours—The travellings, the toils for self-support, and the arduous preachings and cares for the Churches. Watchings—Sleeplessnesses. Fastings—Not voluntary religious fastings—for he is here enumerating severities necessarily suffered—but compulsory hungers. The thus far enumerated sufferings Alford holds to be properly embraced under the term patience, or endurance, with which the catalogue commences. 6. The high qualities of the men who thus suffer, by which they entitle themselves to acceptance, are now enumerated. Pureness—From all false deeds or motives. Knowledge—Full possession of the Christ-history, with all the truths embraced in it. Holy Ghost—Whose indwelling is manifested by our sanctity of spirit. With this verse closes the list of subjective traits. Next comes a manifestive list. 7. Word preached, of gospel truth. Power of God—Supernatural efficiency both in word and deed; prophecy and miracle.In the two following verses (8, 9) we have the contradictions, meeting in the persons of the apostles, between the views taken by their enemies and the views taken by their own self-knowledge. In 2 Corinthians 6:10 we have the opposite sides as truly seen by themselves. 8. By honour—From God and the Christian world. And dishonour— From heathendom, Judaism, and Jewish Christianity. 9. As unknown—Ignored and un-recognised. Yet well known—To those who have accepted the gospel, and every-where spoken against by those who ignore us. Behold, we live—A triumphant retort; we are not so dead as you think us. Chastened—Chastised; whipped, but not to death. 10. Sorrowful… rejoicing—An antithesis true on both sides. Poor in pennies; making… rich in something better than money. Having nothing for this world; possessing all things for the world to come. As the climax of this description, stroke after stroke, rises, the glow of the apostle’s feeling rises, and his heart, and mouth too, being full to overflowing, he breaks out in the following apostrophe, and that starts an entire new strain of the epistle. 12. Straitened—Narrowed; as being closely squeezed by a narrow entrance or small apartment. In us—In our hearts. The Corinthians were tightened, but not by or in the narrowness of the apostolic soul. Straitened in your own bowels—Narrowed and contracted in your own affections. The apostle is, indeed, aroused to free, bold, copious plainness of declaration. Bowels—The inwards or intestines, which, being often excited by aroused feeling, become the physical term for the feeling or its abode. 13. A recompense in the same—A reciprocity in the largeness of affection. I speak of mutuality in love as unto my children—As a parent claims the natural love of its child, so I claim your Christian love. Be… enlarged—Let a richer Christian love expand your hearts, so as to return to your founder-apostle a recompense of equal love. Let large, full heart, flow out to large, full heart. 14. St. Paul trusts now, by warming the affections of his Corinthians, first to draw them into separation from sin, 2 Corinthians 6:14 to 2 Corinthians 7:1, and to bring them to an acceptance of himself, 2 Corinthians 7:2. Be ye not— The richer your Christian affections the easier your separation from a wicked world. As Christ, his gospel, his Church, his apostles, and holy happiness, fill your hearts with abounding satisfaction, withdrawal from earthly idols becomes spontaneous. Unequally yoked—An allusion, doubtless, to Deuteronomy 22:10, where an ox and an ass are forbidden to be yoked together. To be unequally yoked is, therefore, to be connected with an unfitting associate. There will be pulling different ways, and danger for a Christian to be pulled into danger and ruin. This unequal yoking, this binding of the Christian with the loose thinker and free liver, is a source of myriads of apostasies and destructions. Marriage is not specially indicated, but it is eminently included as the most striking instance of yoking in life. A false marriage of Christian with unbeliever is often a disaster for eternity. Righteousness with unrighteousness—This antithesis is truly, if seen with a true eye, the greatest possible contrast in the universe. There are many opposites known or conceivable, but the greatest possible of all oppositions is that between absolute right and absolute wrong. But as the eye of the ethical man is apt to be dim and dull, Paul immediately addresses another contrast, the most powerful conceivable, to the bodily eye—light with darkness. This image is known among all religions which in any degree inculcate the idea of holiness.In a series of intense questions, five in number, St. Paul arrays before the minds of the Corinthians a series of images to impress them with a vivid sense of the absolute contrariety between a pure Christianity and a world of wickedness. The images are drawn from ethics, from nature, from the antithesis of Christ and Belial, from faith, and from the sanctity of God’s temple. it is, doubtless, by a summary rehearsal of those lessons of holiness with which his preaching had often impressed these converts from heathenism, that he is here recalling them to first principles.In the five words used to designate the denied connexion between the contracted objects, namely, fellowship, communion, concord, part, agreement, Meyer sees proof of Paul’s command of copious Greek. But Stanley remarks that there is no special fitness of each to its own place; they might be interchanged. 15. Christ with Belial—The contrast presented in its living representatives, the heads of the kingdom of light and of darkness. Belial—Used in Judges 19:22; Judges 20:13; and 1 Samuel 25:25, where see notes. It there signifies worthlessness; but in later literature came to be an appellative for Satan. Bloomfield says: “Like the Hebrew αμιιςμ, who will-do-no-one-any-good; that is, who will do evil to any one, the author of all evil, the evil spirit, the devil.” Believeth… infidel—From the head personages the contrast is now brought down to the human individuals. The great boundary line between the good and bad in the universe, between light and darkness, between Christ and Satan, cuts relentlessly between the Christian and the unchristian. 16. Temple… idols—The contrast embraces the Church collectively, of which the temple is the structural image. St. Paul does not present the contrast as between a temple of the true God and one of idolatry; but of a holy temple with an unholy idol in it. The Jews preferred to rebel against the power of imperial Rome rather than to allow an ensign of paganism to be brought into the temple. Ye are the temple—Thus bringing emphatically home the force of the illustration. Living God—In contrast with all other temples, which are of gods that do not live. God hath said—We have the word of the very living God himself for it, as recorded in the Old Testament. In accordance with Jewish modes of quoting the Old Testament, St. Paul blends together the tenor of a number of different passages, like a painter forming a picture by dipping his brush in his colours to finish with a variety of touches. I will dwell—In this verse we have the promise; in the next, the command finishing off with promises, carried into the final verse. The words of this verse refer to Leviticus 26:11-12, with a fragment of Eze 37:26. It is the promise of God to be present with his faithful Church. 17. Wherefore—In order to secure the fulfilment of these promises they must be a faithful and not an apostate Church. Come out—The earnest warning of Jehovah (to his people to come out from Babylon) applied to the Christian Church to come out from the uncleanness of an unregenerate world. This injunction requires not hatred against the wicked as men, but avoidance of participation in their works as sinners, or in such associations with them as imply a countenancing of their sins. The unclean thing—The thing defiled with sin, by whose touch you would yourself be defiled. I will receive you—Namely, into favour and fellowship with myself, and to all the joys of my salvation. 18. A Father—Such a fatherhood as is conditioned upon our regenerate sonship. 2 Samuel 7:14. The quotation applies the promise to David— to all the people of God. Daughters—Isaiah 43:6. Saith the Lord Almighty—In the Hebrew, 2 Samuel 7:14, it is the Lord of Hosts. On these promises St. Paul grounds his exhortation to a completed holiness in the first verse of the following chapter. 1. Having—This verse completes the last section, and should belong to the sixth chapter. These promises—In the Greek the position of these words in the sentence renders them emphatic, these glorious promises. Paul refers to the promises of the last verse of the previous chapter, in which Jehovah promises us, upon our departure from sin, that we shall be his sons and daughters. Let us cleanse ourselves—Let us exert our active powers to our own purification; yet through the gracious power derived from God. Filthiness—Pollution, soiling, staining. The flesh and spirit—Sins of the flesh are those that arise from man’s animal or corporeal nature, as gluttony, intemperance, licentiousness; sins of the spirit are those that come from man’s intellectual nature, as pride, scepticism, falsehood, idolatry, etc. By the former, man is allied to brutes; by the latter, to devils. Yet both these classes of sins the apostle stigmatizes as filthiness. They defile the purity of man’s nature. He thereby stands before the perfectly pure God spotted with guilt. Perfecting—The positive process of which the purifying is the negative. To perfect is to bring to completion or normal maturity. Fear—That sentiment that deters and drives from sin, but can never bring us to holiness without the mingling and predominance of love.On this passage we may note that a perfected holiness is here represented as a possible attainment; that it is the result of a properly-directed activity, and that its attainment is not to be delayed until death, but is to be realized and possessed during the Christian’s life. 2. Paul’s exhortation to acceptance of his apostleship, 2 Corinthians 7:2-16.a. From his purity and tender affection, 2 Corinthians 7:2-4.2. Receive us—Accept and acknowledge me (with my co-labourers) as your founder-apostle. Paul blends the elevation of the Corinthians to a high platform of holiness with this acceptance. In his review of his gospel scheme, 2 Corinthians 5:13-21, and of his apostolic elevation, in 2 Corinthians 6:1-11, a sublime piety is the claim. In the earnest exhortation of 2 Corinthians 6:11 -vii, 1, this is the view: that Paulinism is pre-eminently a holy Christianity. This appeal, receive us, therefore means, do you on this high plane receive us who present and occupy that plane. Let us stand in union on the same high level of an exalted Christianity. Have… have… have—The Greek aorist tense requires these three haves to be omitted. The three verbs then left, all point to a particular period; namely, (like a similar passage at 2 Corinthians 11:7-9,) the period of St. Paul’s first visit to Corinth and first founding that Church. Acts 18:1-18. We have wronged no man. This passage makes beautiful reference to the magnanimous appeal of Samuel to Israel, as he closed his prophetic office, asserting the purity of his administration, (1 Samuel 12:3,) “Witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith?” St. Paul refers, no doubt, to the insinuations of his detractors at Corinth. Wronged—By any kind of injustice. Corrupted—By any false or demoralizing doctrine; as the word signifies in 1 Corinthians 15:33. Defrauded—In any money matters. Comp. Acts 20:33-34. St. Paul here intimates that his holiness consisted not purely in religious emotions, but also in plain, downright equity of dealing. Piety without honesty is a poor article. Sublimated religious professions are a sad deception unless sustained by true, square, conscientious dealing in the shop, the store, the market, or the exchange. Piety has a great deal to do with money. It is in a true sense a “cash article.” 3. Condemn you—The apostle is checked in his self-assertion by a delicate fear lest he should seem to retain in his heart a lurking feeling of resentment at the Corinthians for listening for even a moment to the insinuations of his traducers in his absence. Condemn—Blame, impute wrong. Said before—Above, at 2 Corinthians 6:12. To die and live— So prominent with Paul is the readiness and liability for death that it stands as first and most probable. It contradicts the favourite fancy of Alford and others, that he expected not to die, but to live until the second advent, and undergo the resurrection “change.” Die… with you—If it is to be martyrdom, I could lay my neck upon the same block; if by quiet death, upon a simultaneous pillow. Live—He could spend his days, so far as affection was concerned, under the shadow of the Acro-corinthus, in the bosom of his dear Corinthian Church. So did James, at Jerusalem; and John, at Ephesus. But Paul was by mission the great itinerant. He could stay in one place only by imprisonment, as at Cesarea and at Rome. 4. Great—Paul cannot directly address the Corinthians (as at 2 Corinthians 6:1) without breaking into exultation. Boldness—The fearlessness of a friendship that dares say any thing it pleases. Great… glorying—A climax; as is also comfort and exceeding joyful. Paul was lovingly bold in speaking to them, and boastful in speaking of them. He spake to them in fearless love; he spake to them in (if we may so say) holy pride. Tribulation—In every crisis of danger and damage, joy over his Corinthian Church was a cheer and an exultation. b. His affection instanced by his anxiety until he heard from them, and joy at hearing of their loyalty, 2 Corinthians 7:5-16.St. Paul instances his love for his Corinthians by calling to mind (as in 2 Corinthians 2:12-14, and 2 Corinthians 1:8-10) his intense suspense until he heard from them, and their heart towards him, by Titus.5. Into Macedonia—His next stage and stopping place after passing through Troas, (2 Corinthians 2:12,) whence he is writing this epistle. Our flesh—Our bodily and nervous system; in distinction from spirit, 2 Corinthians 2:13. Fightings—Of the assailing Jews and heathens. Fears—Anxieties for news from you. 6. Those that are cast down—In a word the lowly, whether in spirit, position, or magnitude. And beautiful is the characteristic ascribed here by our apostle’s faith to God; the God that consoles the lowly. Men are apt to fancy that God is too great to mind small things. But inability to care for the very smallest as well as the greatest would not be greatness, but a defect of greatness. God is truly so great, so truly omnipresent, omniscient, and omnipotent, that he can take as perfect a care of the smallest thing in immensity or in eternity as if that thing were the only thing in all the universe that he had to take care of. Our humblest prayer, our lightest thought, our most secret sin, are as perfectly known to him as if there were nothing else to know. And so our apostle believes with undoubting faith that God is the consoler of his humble sorrows. By—Rather, in. The coming—The very presence of Titus was refreshing to his spirit, apart from the message he brought. 7. The consolation wherewith he was comforted—Titus received consolation from the Corinthians; and that same consolation was transferred to St. Paul’s heart. So that Paul was consoled with the same consolation that Titus was by them. Desire—Their longing for Paul’s presence in Corinth. Mourning—For the sin which Paul rebuked in them in his first epistle. Fervent mind—Your zeal in my behalf; that is, your readiness to maintain my cause and sustain my gospel. The more—For his message in addition to his personal presence. 8. Now—Earnestly emphatic. Now—After all that has past and I see the whole at a glance. 9. To repentance—Over their sorrow alone he could not rejoice: but over a sorrow merging into repentance he could rejoice. Sorry after a godly manner—Literally, sorry according to God. A sorrow that has reference to God in contradistinction from a sorrow that regards the world. 10. Godly sorrow—Sorrow in view of God, his law and judgment. Not to be repented of—An unrepentable repentance. Death—Not only a visible death, by a wasting of the body, but an eternal death, from the impenitent, worldly, godless sorrow. Sad destiny, when temporal sorrow does but work an eternal sorrow! 11. Thing—Fact, circumstance. Carefulness—Where there heretofore had been carelessness, viz., in not expelling the adulterous offender. Clearing—From his guilt; either by showing to Titus that you had no responsibility for it, or by promptly proceeding to expel it. Indignation— At the sin. Fear—Of the divine penalty from the apostle’s interdict. Desire—Longing for Paul’s presence. Zeal—Earnest purpose to punish the transgressor. Revenge—Used here in a good sense for justice against the guilty. Clear—Free from blame in the final result. 12. His cause that had done the wrong—The incestuous transgressor. That suffered—The father. Here St. Paul assures them that it was not to right the parties that he wrote, but to right the Church. There were countless adulterers in Corinth, but Paul did not interfere with them, as they belonged not to the Church, and so did not corrupt it. Our care— Literally, that your zeal for us might be manifested among you before God. His object was to inspire among them a genuine Pauline zeal before God. 13. Your comfort… joy of Titus—Paul sympathized with both Corinth and Titus. Their comfort was his comfort; Titus’s joy was his joy. 14. Boasted… ashamed—Paul takes care to offer Titus to their high respect. Titus had justified his highest boasts. 16. Confidence—In this word is the final seal of settlement of all misgivings between St. Paul and his Corinthians. The agonies of suspense and distrust are all over, and their hearts are one. He will meet them again as their assured apostle. And he will now exhibit his confidence in their fidelity by moving them to open their pockets, and give a generous lead in furnishing funds for the poor saints at Jerusalem. 3. And he exhorts them to make a liberal contribution, 2 Corinthians 8:1 to 2 Corinthians 9:15.a. By the Macedonian example, 2 Corinthians 8:1-8.St. Paul, as above remarked, hoped to win the Corinthians to himself only by bringing them to a higher plane of piety; and as they have so done and come into his full confidence, as noted last verse, he now draws them out to self-sacrifice in behalf of Christianity. “No man,” said Captain Webb, our early soldier preacher, “is fully converted, until he is converted in the pockets.” 2. Affliction—Persecutions, as narrated in the first epistle to the Thessalonians. Abundance—Nominative, together with poverty, to abounded. Their joy in the midst of persecution, and their very depth of poverty, (resulting largely from their persecution,) nevertheless overflowed in liberality. The Church at Philippi, where St. Paul writes this, commenced existence with the jailer and Lydia, pillars, and Luke, soon after as its pastor. Persecution afflicted and impoverished it; but Paul rejoices to exhibit its bright example to the rich Church of Corinth for liberality.The passage 3-5 makes meaning as translated, but not the true Greek meaning. Strike out the italic phrases inserted by the translator, strike out that we would receive, a false reading, and bring the word gave, in thought, to the beginning of the sentence, and we have the following: For I testify that they voluntarily, according to their power, and above their power, gave, with much entreaty imploring of us the privilege and the fellowship in the contribution to the saints; and, not merely as we hoped, but more, they first gave themselves to the Lord and to us, through God’s will. And so read, every word is an additional touch to the richness of the picture of Macedonian liberality. Their voluntariness—surpassing their ability—begging the opportunity of giving as a grace and a fellowship, is all based in the fact that they had already given themselves to Jesus, and so to Jesus’ faithful apostle, in accordance with the divine will. Solely blessed is that giving which comes from a surrendered heart; and a close test of the heart is a rich readiness to give. 6. Titus… begun… finish—Titus was bearer of the first epistle to Corinth, and he appears to have initiated a fulfilment of 1 Corinthians 16:1-3, in regard to collections. Incited by the generosity of the Macedonians, Paul decides that Titus is the man to complete the contribution in Corinth; as, having witnessed the bright Macedonian example, he was prepared to rouse Corinth to a joyous emulation. 7. Abound… faith… utterance… knowledge—The gifts of the Corinthians, so fully commemorated in the first epistle, (1 Corinthians 12:8-9,) were an ample reason why they should not fail in the noble gift of generous liberality. 8. By commandment—Rather, with commandment. He does not command but recommend this. To prove—To test, to give occasion for self-manifestation.b. By Christ’s example, and their willing mind, 2 Corinthians 8:9-12. 9. For—Inasmuch as, being Christians, you assume Christ as your supreme example. Ye know—For though no gospel was as yet written, the life of Christ was known to every trained Christian. Rich—With that glory which he had before the world was. John 17:5. Became poor—By the assumption of a despised and distressed humanity. Rich—With an eternal glory after this world has passed away. Herein is a divine model for human imitation. This text implies Christ’s existence before his assumption of humanity. 10. Advice—Not commandment, 2 Corinthians 8:8. This—Advising and not commanding. Expedient—Rather, befitting; befitting because they had, a year ago, begun not only to do, but to be determined in, the benefaction. 11. Perform—Finish, complete the actual doing. Let not the performance merge into a mere readiness to will. There are a great many who are always ready to do good, but somehow their good never gets done. Paul wants not the readiness but the money. 12. A willing mind—A readiness; and this readiness, by a sort of personification, is the subject of all the verbs. Literal rendering: If there be a readiness, it is accepted according to what it hath, not according to what it hath not. A man can be required to do only as he has power; unless he has flung his power away. And with the same proviso a man can be required to will only what he has power to will. c. By assurance of fair proportionment, 2 Corinthians 8:13-15.13. Eased… burdened—There was to be a reciprocity, an exchange of liberalities, when needed. Proud Corinth might again be laid in ashes, and poor Jerusalem, who now begs her aid, might be her benefactor. 14. An equality—A mutual equalization of subsistence. The surplus of the prosperous was ever to overflow to supply the needs of the unfortunate. Thus should the great Christian republic become a mutual aid association. This was, in fact, an essential extension, over the whole Church, of the primitive, falsely so called, community of goods, first existing at Jerusalem. See notes on Acts 2:4. Lucian, the pagan satirist, keenly describes the Christian readiness of mutual aid. 15. Written—Exodus 16:18. The apostle gives nearly the words of the Septuagint. They are quoted by him simply as a felicitous description of the equalization. As Jehovah provided a cheerful equalization of the manna, so that there was neither surplus nor lack, so, under Christ, through Christian beneficence, there may be neither unequal wealth nor want. 16. Same earnest care—Rather, zeal; namely, zeal the same as Paul’s in behalf of the charity. Put… heart—He recognises the zeal as the moving of the blessed Spirit in Titus’s heart. 17. Accepted the exhortation—That is, the above invitation, 2 Corinthians 8:6. The past tense of the verbs of this entire paragraph (2 Corinthians 8:16-24) represent the present time, as Paul really speaks as from the time-point of their reading his letter. Went unto you—Has come to you with this epistle, in view of the collections, both from my invitation and his more forward readiness. 18. We have sent—With this epistle and in regard to the collections. The brother—The long debated question who this brother was, has, we think, been completely set at rest by Baynes in his “Horae Lucanae.” See notes on Luke 24:13; Acts 6:9 and Acts 13:1. The proofs, both negative and affirmative, all centre upon Luke. First we may exclude Barnabas, Silas, and Mark, for all the probabilities are, that none of these three were in present association with him, but that they were at a distance from Macedonia, and so could not have been sent from there. We may also exclude Trophimus, named by Alford, for, 1. Paul’s acquaintance with him commenced after this time, Acts 20:4; Acts 20:2. Trophimus does not appear at this time to have had any notoriety in the gospel throughout all the Churches. Positively in favour of Luke: 1. He was in all probability, as appears from our notes above quoted, here at Philippi. 2. A few months after writing this, Paul, in his epistle to Rome from Corinth, sends Lucius’ greetings; from which it is clear that Luke did go to Corinth at or shortly after the sending of this epistle. Note, Acts 13:1. 3. How intimate Luke was with Paul, now and later, appears from the fact that when Paul and company departed from Corinth with the contributions in route through Macedonia to Jerusalem, Paul, even in separating from the rest of his retinue, took Luke with him. Acts 20:5-6. Trophimus was in the company left. 4. The phrase in the gospel has its weight. For even if we do not insist, with Mr. Baynes, that Luke had already written his Gospel at Antioch, and if we admit that Luke’s written Gospel is not here designated, we can assuredly claim that the word gospel always has a tinge of reference to the Christ-history as the basis and true embodiment of the Christian scheme and doctrine. It is undoubtedly true that Luke’s genius was decidedly historical, and as a teacher at Antioch, (Acts 13:1,) the gospel and pentecostal history were doubtless peculiarly the base of his teachings. That in this department he was famous among the Churches is probable; and certainly, taken in connexion with the fact of the subsequent actual publication of his gospel, we think the great force of this phrase must be confessed. 5. The superscription at the end of the epistle, though by no means decisive, has its weight in favour of Luke 6. In favour of Luke are Origen, Primasius, Jerome, Whitby, Wordsworth, and others. 19. Chosen of the Churches—The brother is not now merely nominated by St. Paul and sent by his authority. Were that the case, cavillers might insinuate a plot. But he is named by Paul as by the Macedonian Churches elected. Luke’s position with those Churches we have indicated in our note on Acts 16:10. To travel with us—To carry the benefactions from Corinth to Jerusalem. With this grace—The charitable contribution. To the glory—Depends not upon administered but upon chosen. The brother was for this mission chosen, literally, to subserve the glory of the same Lord, and… your ready mind. 20. Avoiding—Refers to we in 2 Corinthians 8:18. This abundance—In regard to the large amount of money collected and administered, that is, distributed at Jerusalem. 21. Honest—In its old sense honourable—above wrong and above suspicion. In… sight of men—Guarding wisely not only against evil, but against the appearance of evil. 22. Our brother—Mr. Baynes makes it clear that St. Paul here designates Erastus. He was sent by Paul with Timothy to Macedonia. The result of their labours there before St. Paul’s arrival is described in 2 Corinthians 8:1-6. Erastus soon after this is at Corinth, (Romans 16:23,) and took his residence there, 2 Timothy 4:20. It is, indeed, objected that the Erastus of Rom 16:23 could not have been Paul’s companion at Ephesus, inasmuch as he was chamberlain of the city. But how long he had laboured with Paul at Ephesus is not said; and in being sent around by Macedonia, he was only going by a circuitous route home to Corinth. Chamberlain means treasurer, financier; and this will accord with Paul’s eulogy, that he had been diligent in many things; that is, efficient in many business matters. Or it may be thought that Paul, in giving his greetings to Rome, mentions Erastus’ official rank as formerly having been city treasurer. More diligent… confidence in you—Striking out the I have, inserted by the translators, we translate the passage, but now much more energetic from his much confidence in you. Erastus was all the more suitable for raising collections at Corinth from the fact that being himself a Corinthian he had full confidence of success. 23. Inquire of Titus—In regard to Titus. To all questioning the standing of Titus, Paul gives his own certification. Titus is last mentioned, but the only one named. The others were but messengers, he partner and fellow helper. How faithfully he laboured and discharged the responsible duties committed to him by the apostle, is evident from Paul’s epistle to him at Crete. Our brethren—The other two, Luke and Erastus; or rather, as without the Greek article, in general, brethren of ours. Messengers— Greek, apostles; the word being used, however, in its broader sense of messengers; a class by whom the intercourse between the different Churches of the Christian republic was maintained. Glory of Christ— Persons whose life is devoted to the honour of Jesus. 24. Show… to them—Literally, Show before all the Churches, in their behalf, the exhibition of your love and of our boasting of you. Paul desired that his own friends in Corinth would make such public demonstration of their regard for his deputies, as well as of his own boasting of Corinthian liberality, as would impress the Churches to favour the deputies and make good his own boasts. d. By need of their promptly sustaining his boasts in their behalf to the Macedonians, 2 Corinthians 9:1-5.1. For—Alludes to our boasting in last verse, and thereby closely connects the language. Ministering—The contributions to the saints at Jerusalem. Superfluous—And so he writes here not so much about the ministering itself, as about finishing it promptly, in order to verify his boasts in their behalf if any Macedonians should visit Corinth soon, as, indeed, they might in company with himself when he should come to Corinth. 2. Achaia—The Grecian province of which Corinth was the capital, sometimes including all Southern Greece. A year ago—See note, 2 Corinthians 7:10. Provoked very many—The apostle arouses each by the example of the other. Poor Macedonia was wealthy in her heart of benevolence, 2 Corinthians 8:1-4; and richer Achaia was inspiring her with her early leadership. 3. The brethren—The three brethren, Titus, Luke, and Erastus. Grotius quotes from Maimonides the statement that the Jews were accustomed to place three commissioners over any movement of contribution. 4. Haply—Perhaps. We… ye—A happy stroke of delicacy! 5. Before… beforehand… before—Paul is intensely earnest that the Corinthian preparation shall be ahead of the Macedonian inspection. The first before means antecedent to St. Paul’s visit to Corinth. Bounty— Greek, blessing; as being in the spirit of blessing by the donor, and with the effect of blessing on the receiver. Hence the word is well rendered benefaction, or bounty. Covetousness—Or rather, overreaching; that is, as though overreached or cheated into giving. For Paul would have their heart to so correspond with the bestowment as that it may be blessed in the deed. e. By promise of corresponding reward, 2 Corinthians 9:6-11.6. Soweth—Our benefactions are as seeds planted in the bosom of God’s providence, and the produce is measured by the planting. Sparingly—A gentle word to designate the covetousness that cheats the needy, hut more terribly cheats, in the end, the covetous churl himself. Bountifully—Richly expressed by Paul, he that soweth upon (the principle of) blessings shall reap upon blessings. 7. His heart—The gift from the churlish hand may benefit the receiver, but reacts not in blessing on the giver. Grudgingly—Literally, not from grief, as if half crying over the loss of the money given. Necessity—From the wringing out by some urgent pleader, or under compulsion of some unavoidable obligation. Cheerful—Whose face is bright and heart is warm as he rejoices in the good that may be done even though at his own expense. 8. God is able—To him who dreads that giving will impoverish him, Paul speaks a word of faith in God. All grace—All blessing, temporal and spiritual. His grace can make the bountiful giver as rich as Dives without his Hades; or if he is left as poor as Lazarus, can compensate him with Paradise. Sufficiency—Ability for giving. 9. Written—Psalms 112:9; quoted as applicable to the case. He— Jehovah. Dispersed—Scattered blessings. Righteousness—Divine rectitude as shown in beneficence. Remaineth for ever—Is permanent and unchanging through all ages. 10. Now may he—Words of prayer for his liberal-hearted Corinthians. Your seed sown—Your liberalities bestowed. Righteousness—Your piety in the form of benevolence. 11. Enriched—In both heart and means. To all bountifulness—To a full abundance of charitable givings. Causeth… thanksgiving—The benefaction not only benefits man, but raises a rich thanksgiving to God. f. By the gratitude of the benefitted parties, 2 Corinthians 9:12-15.12. Administration of this service—The bestowment of this public benefaction. Not only—Literally, Not only is filling up the deficiencies of the saints, but is causing to abound thanksgiving, through many, to God. 13. By the experiment of this ministration—By the proof or experience of this your benefaction. For your professed subjection unto the gospel—Literally, for the subjection of your acknowledgment to the gospel. By this public gift to the saints of Christ there was a public subjection and submission of their acknowledgment, assent, or profession, to the authority of the gospel. The gift was a profession of a faith in subjection to the gospel. Them—The saints at Jerusalem. Unto all—To the needy generally. Men is not in the Greek. 14. And (they glorify God, continued from last verse) by their prayer for you—Made with a longing for (the sight of) you. For—On account of the grace of God superabounding upon you; as shown by this your superabounding beneficence. 15. Thanks—St. Paul, like a master chorister, gives the first keynote to the anthem of thanksgiving to God which he has, with such a glow, been describing. Gift—The gift of that spirit of Christian charity that thus pours from one Church upon another. The two Churches were far apart, and different in race and language, but they were one in their unspeakable gift of Christian love. PART THIRD.THE — OF ST. PAUL WITH HIS IN CORINTH, 2 Corinthians 10:1 to 2 Corinthians 13:10.This THIRD PART commences in a strain so new and strangely different from the immediately preceding style that some critics have conjectured that it is a separate epistle. Others suggest that the opening words indicate that whereas the previous part of the epistle was written by an amanuensis, now commences St. Paul’s own hand. And others think, finally, that it is an afterthought, subsequent to an interval in which new information arrived about his enemies in Corinth having produced an adverse revolution of feeling. But these speculations are each alike gratuitous. The real truth is, that the previous part of the epistle, however affectionate its tone, and however it seems to include the whole Church in its expressions of affection, does keep an eye upon the small adverse party in the background. On the contrary, in this Part Third Paul brings that party into the foreground; and while often severely dealing with the party as distinct from the loyal Church, does as often speak without so discriminating; and at other times, again, he speaks of the whole with the same affection as pervades the former part of the epistle. The solution of the whole difficulty is, that he intended that each man should appropriate what truly belonged to him.The whole section has, amid much of subordinate meandering, a marked unity, and rises in a constant climax; the climax culminating in the menace of 2 Corinthians 13:1-10. After a series of preliminary allusions and replies, the apostle mounts into a high strain of defiant comparison; on which see our Introductory Note to 2 Corinthians 11:22. I. TO THE , 2 Corinthians 10:1 to 2 Corinthians 11:21.1. Insinuations of his foes; his weapons, and readiness to meet them, 1-11.1. Now I Paul myself—A very bold and emphatic presentation of himself. As he is calling his assailants—perhaps his chief assailant—to the front, so he presents his own breast to the issue. Timothy, Titus, and Luke are no longer at his side, for this combat touches alone himself—the apostle. Beseech you—Never did battle begin more gently. Meekness and gentleness—Meekness is the inward temper; gentleness is its manifestation towards others. He could beg that he might be allowed to remain within the range of the gentle side of Christ’s being, and not be called to exercise its sterner judicial functions. Who—I. These words following are an ironical quotation of his opponents’ language. Base— Rather, humble, subdued: the opposite of bold, or confident.Of these bitter assaults made upon St. Paul by his Ebionitic opponents we have some curious specimens in a work called “The Clementines,” a work composed some time in the last half of the second century, which is still extant. These Clementines, so-called from their claim, falsely made, to have been composed by Clement, bishop of Rome, consist mainly of professed conversations between apostles and apostolic men, as Peter, James, and the Elders. Stanley has selected therefrom a number of malignant passages, illustrative of their character. Paul is unnamed, but represented under the appellation, “Simon Magus.” Peter is alone both apostle of Gentiles and Jews, and his rival Magus, alias Paul, is a “deceiver.” “Although,” says Stanley, “Peter is spoken of as ‘the first of the apostles,’ and as appointing Clement to the See of Rome, yet James is described as superior in dignity both to him and Clement, and to all the apostles; as ‘the lord and bishop of the holy Church,’ ‘bishop of bishops, ruling the Churches everywhere,’ ‘the bishop,’ ‘the archbishop;’ ‘the chief bishop,’ as opposed to Caiaphas ‘the chief priest.’ So the Ebionites ‘adored Jerusalem as the house of God.’ (Irenaeus, Hoer., 1:26.) Compare 2 Corinthians 1:24; 2 Corinthians 11:5; 2 Corinthians 11:20, and contrast James 1:1; 1 Peter 5:2.“St. Peter is represented as warning St. James against ‘the lawless and foolish teaching of the enemy,’ (τουεχθρουανθρωπου,) who perverts ‘the Gentiles from the lawful preaching of Peter,’ and who misrepresents Peter ‘as though he thought with the Gentiles, but did not preach it openly.’ Compare Galatians 2:12; Galatians 2:14. The ‘enemy’ (homo inimicus) takes part in a conspiracy against the life of James, and receives letters from the high priest to persecute Christians at Damascus. Compare Acts 9:1.“St. Peter warns his congregation to beware of ‘any apostle, prophet, or teacher, who does not first compare his preaching with that of James, and come with witnesses, lest the wickedness,’which tempted Christ, ‘afterwards, having fallen like lightning from heaven,’ (comp. Acts 26:13-14,) ‘should send a herald against you, and suborn one who is to sow error (πλανην) amongst you as it suborned this Simon against us, preaching in the name of our Lord, under pretence of the truth.’ Compare 2 Corinthians 3:1; 2 Corinthians 10:12-18; 2 Corinthians 5:12.” See further, note on Galatians 2:21. 2. But, here, may be omitted in thought; and I beseech you is a reiteration (though a different Greek word) of the same phrase in the previous verse. That, is essentially dependent upon beseech you, in 2 Corinthians 10:1. Paul begs that he may not need to be bold; especially may not be obliged to display a boldness destructive to his assailants. Confidence—Official, apostolic firmness. Some—This some is the arraigned, but unnamed, party of assailants. According to the flesh—As a false apostle, deceiving the people for my own self-interest. 3. In the flesh—In the human body. War—The gospel of peace is engaged in a holy war. Let not these assailants anticipate in its apostolic leader any cowardice. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 4. Carnal—Such as are used in secular and bodily wars. They are neither wood, nor iron, nor brass; neither shield, nor sword, nor spear. But mighty—Let not the opposer triumph because these weapons are of no human armory. They are mighty; mighty enough to vanquish the mightiest material forces. Through God—More exactly, to God. Material arms are mighty to man; these dim weapons are mighty to God. God knows how mighty they are, for they are God’s own weapons. Pulling down—One implement of ancient war was called the crow, (see next page,) and its use was to pull down the walls of an assaulted city. But the weapons of divine truth are often mightier than the crow—pulling down false philosophies, false religions, great systems, and great empires. Strongholds—Military positions with massive walls, and, perhaps, inaccessible, by nature, to the assailant. Cilicia, the hilly province of the apostle’s birth, had been the locality of powerful tribes of pirates, who, entrenching themselves in the mountain fastnesses, were able, for a while, to defy the power of Roman arms. Cicero, the Roman orator, led an army against them with some success, and was honoured on his return to Rome with a triumph. The pirates were finally destroyed by Pompey a generation before St. Paul was born, but he was, doubtless, familiar with not only the story of the war, but with its traditional localities and strongholds. 5. Casting—This participle, like having, in 2 Corinthians 10:6, refers, through our, in 2 Corinthians 10:4, to we in 2 Corinthians 10:3. 2 Corinthians 10:4 parenthetically describes the weapons, but 2 Corinthians 10:3; 2 Corinthians 10:5, describe the war and warriors. Imaginations—The intellectual powers for which strongholds was the figure. The word, of course, is used to include the proud fancies and pretences of St. Paul’s assailants, but comprehends much mightier powers. Paul’s weapons were yet to conquer the Roman empire; much more destroy the figments of his present opponents. Every high thing—Those proud systems of Paganism and Judaism which, like military towers, rejoiced in their height and strength. Against the knowledge of God—Not only the atheism of Epicurus and Lucretius, which denied God, but even the purer philosophy of Aristotle and Plato, so far as they stood in the way of the genuine knowledge of God as revealed in Jesus Christ. 6. Having—Parallel with casting, in 2 Corinthians 10:5, both agreeing with we, in 2 Corinthians 10:3. Our apostle is describing the actual war which we are waging; and while depicting it in the grand imagery of 2 Corinthians 10:4-5, he is not for a moment forgetting the smaller enemies now in his front; for, as before remarked, they are included as the less in the greater. Revenge—A judicial term, punish. All disobedience—Such as is excited by the Christine party in Corinth. Your obedience is fulfilled—When the solid Church is fully unified, and brought to a perfect accord with its founder apostle, then will due penalty be received by the schismatics. 7. Look on… outward appearance—St. Paul now reverts back to his starting point in 2 Corinthians 10:1, namely, the criticism of the Christines on his outward presence. Appearance—Refers to the entire external display of the party, their rhetorical show, their Hebraism, their Jerusalemite commission, their claim of visible connexion with Christ. All these stand in contrast with the deep, pure, internal evangelism of St. Paul, which proved powerful and all conquering, in spite of his own want of showiness. Christ’s—Whatever their relation to Christ, mine is, to say the least, just as close. 8. For—In support of his assertion that, to say the least, he is as much Christ’s as they are, he now says that he need not be ashamed to boast much more decidedly of the authority received direct from the Lord than he ever has done. If they could claim to belong to a set who had even seen Christ and heard him preach, he had seen Christ, and had received from him a personal commission as an apostle. Not for… destruction—As the Christines are daring him to, 2 Corinthians 10:9-11. We here prefer the punctuation which places a period at close of 2 Corinthians 10:8, encloses 2 Corinthians 10:10 in a parenthesis, and makes a complete sentence of these three verses. The meaning is then clear: That I may not, according to their taunts, seem to try to frighten you by my letters, please assume that my presence will soon prove quite as powerful as my letters. What he lacks in personal presence will be supplied by apostolic authority. 10. Letters—How many letters of St. Paul’s had they seen? Perhaps but one, the first epistle to the Corinthians. But he may have written to Corinth a second. Nay, he may have written, and doubtless did write, many letters that form no part of the sacred canon, and have not been preserved. A divine guidance directed the Church in selecting the New Testament books. Not every casual note of an apostle was treasured for future ages. Two powerful epistles had been written to Thessalonica; and it is by no means improbable that copies of them were already read and revered in the Church of Corinth. Say they—The Christines, whose names are mercifully spared. Bodily presence—Literally, the presence of his body. The expression is too decided to admit a just doubt that Paul’s bodily person is meant, and is described as weak in its impression. Without referring to the uniform traditions on this subject, we gather from Scripture itself due proof of this fact. The Lystrans (Acts 14:12) styled Barnabas Jupiter, and Paul Mercurius. This clearly indicates that Barnabas had a majestic presence and Paul had not. (See note on the passage.) But more, as Mercurius was god of eloquence, so it is clear Paul was held by them to be eloquent, and was called chief speaker; and as Mercurius was, in mythology, held to be small and nimble, such was, doubtless, at this, his young manhood, Paul’s person. As years, toils, dangers, ecstasies, operated upon his original powerful bilious-nervous temperament, he became, for a period, over nervous and epileptic. This epileptic tendency overcame him at moments when all his powers of oratory were needed, overthrowing and discrediting him at the decisive moment. At other times it affected and weakened his utterance, so as to make his speech contemptible. This tendency disclosed itself soon after his great ecstasies described in 1 Corinthians 13:1-5, (where see note,) and became that thorn in the flesh which he prayed in vain to have withdrawn. It was this overwhelming nervousness which, under pressure of his anxiety for his dear Corinthians, made him darkly doubt whether his first inspired epistle was not a mistake—whether all his foundations were not broken up, and the abyss of death were not opening beneath him. 2 Corinthians 1:8-10.Yet there was some periodicity in these fits. Some of his grandest efforts of oratory took place after this. In particular, his speech before Festus and Agrippa was the product of his whole nature rallied to the top of its powers. Such persistence as his, through long years of such unparalleled trials, infallibly presupposes a powerful bilious base. This, overlaid with an intense nervous tendency, made him an apparent semi-invalid, often unimpressive in his presence, seemingly incapable of endurance, and yet very hardy and hard to kill. Contemptible—Alford refers this to Paul’s not bringing the power of words and rhetoric to bear on his speeches. But all that was true of his letters. Nay, it was in his abjuring rhetoric and philosophy, and flinging himself upon his pure, deep evangelism, that his power and impressiveness, when present, consisted. The defeat of Paul in his masterly effort at Athens, and his loneliness there and after he went to Corinth, did for awhile all but paralyze him. That was one of his weak periods. And probably all his first residence at Corinth was characterized by alternate feebleness and power. The thorn in the flesh rendered his utterance at times contemptible. 11. Think—Count upon, assume. Letters… absent… deed… present— He does not promise that his elocution will be improved. It is his deed, not his speech, that will be as powerful as his letters. 12. Dare not—Ironical, yet with a moral truth in it. Make ourselves of the number—Literally, place ourselves in line with. Some that commend themselves—This some not only commended themselves, but, by a false process, commended themselves after a low standard, as he will now show. Measuring themselves by themselves—That is, the set measured themselves by their own set; and as the standard of the whole was low, it took no great tallness to be equal or superior to the average. It requires only a little taller dwarf to overtop a set of dwarfs. Mr. Gulliver was a giant in Lilliput, but a pigmy in Brobdignag. So Dr. Johnson told Chesterfield that “he might be a wit among lords, but that he was only a lord among wits.” These Christines were moderates; held a compromise creed, and, too slow to pioneer the way into heathendom, were content to follow in the wake of others, and make themselves an eligible nest on preoccupied grounds. They prided themselves, nevertheless, in their superiority after their own standard. And, in confidence of that superiority, they disparaged—whom? ST. PAUL! He will soon show them a standard! Measuring refers to greatness, or tallness, as a whole; comparing refers to special comparative excellences. 13. Boast… without measure—Omitting the italic our, interpolated by the translators. The apostle disclaims boasting about τααμετρα, the unmeasured, the indefinite, the aimless, which formed, in fact, the boast of the purposeless Christines. He had a well-defined mission from Christ himself, as he will next declare. Paul now has changed the figure of measure, from a measurement of the tallness of the man, to a measurement of the length and breadth of the territory covered by his divine commission. By personal measurement he is tall as the tallest apostle; by territorial measurement he stretches to Corinth and beyond, as said in 2 Corinthians 10:16. Measure… rule—Rule, κανον, canon, here signifies a rod, staff, measuring rod. Paul’s image is, that God has, as it were with a measuring rod, marked out the measure of his missionary ground. His master has drawn his map for him. Distributed—Rather, apportioned. The thought, then, is: I, Paul, boast not, (like these Christines,) of an unmeasured vagrant field, but a mission apportioned according to the measure of God’s own measuring rod. Paul’s apostolic office was universal; but the space he could corporeally occupy was, of course, limited, and, as he affirms, divinely measured off. Yet how wide is now the controlling power of this man’s apostolate! Reach… you—Here is a keen point. The divine measuring rod brought Corinth within his territory, and he was promptly on the spot in due season. 14. Stretch—Rather, overstretch. We do not overstretch in coming to Corinth, as though we, in our proper field, reached not unto you. It is no overstrain for us to claim Corinth as within the boundary line of our apostolic mission. Are come—Literally, we have anticipated, been beforehand. The meaning: We were beforehand, (before the Christines,) even as far as to you. 15. Without… measure—Indefinite and unruled. Other men’s labours— Trenching on other missionaries’ ground, and taking an easy time, when there is ample pioneer work to do on untried fields. Having a hope—Kling subtly and truly says, that having a hope is more forcible than hoping. There dwells in the apostle’s heart this constant, permanent hope. A blessed inmate in the human heart is a hope. Enlarged—Our magnitude is now pretty fair; but we hope to grow with your growing faith. According to our rule—In accordance with the divine measuring rule. Abundantly—As his magnifying is not to be merely for himself, but for the gospel, he trusts it may be done abundantly. 16. To preach the gospel—It is for this that he would like to be magnified to a giant’s stature. Regions beyond you—A decidedly extended field! Another man’s line—As the Christines were doing. Made ready to our hand—A comfortable nest built by a preceding bird. 17. In the Lord—St. Paul holds that his own field is measured by a divine hand; his glory is, therefore, in the Lord. If his opponents are conscious of the same claim, well. 18. Commendeth himself—Their fair speeches and seducing self-laudations do not render them approved. Lord commendeth—Is the divine seal on their mission? The true minister is not merely ordained of man—he is called of God; and the divine blessing testifies to his work. 1. Folly—The apparent personal vanity of proclaiming his own personal qualities, his official dignity, or his eminent services. And indeed bear— Bloomfield understands this as an affectionate repetition: “Now, do bear with me.” More correctly, Alford makes the verb indicative: But, indeed, you do bear with me. He thus delicately acknowledges them not intolerant, and makes their forbearance thus far a hope for further indulgence. 2. For—Reason for his earnest desire for their patient acceptance of the boast he is about to rehearse. Espoused you—Of the verb here used in the Greek there is a noun from the same root, signifying an espouser, whose office it was to procure and arrange the marriage. Among the Spartans a noun of the same root signified the educator and preparer of the virgin for marriage. St. Paul’s language, though the allusion to either here is not to be pressed, is doubtless suggested and shaped by these customs peculiar to antiquity. Chaste virgin—So the Church is the bride, the Lamb’s wife. Such, as many suppose, is the allegorical basis of Solomon’s Song. 3. The serpent—St. Paul is jealous, lest as the serpent seduced Eve, so the Christine will seduce away the Corinthian Church. He here supposes even the Gentile Corinthians to be acquainted with and believers in the Genesis history. Simplicity—Singleness of devotion. 4. For—In proof of their readiness for the seducer. They were ready to bear very finely the announcements by the Christine of his false Jesus, spirit, and gospel. He that cometh—Literally, the comer. Wordsworth contrasts this comer, who was not sent, with the apostle, which means one sent. One is self-sent, the other is God-sent. Another Jesus—The spurious Jesus of the seducers. Another spirit—Than the true Holy Spirit, by whom, through Christ, ye are regenerated. Might… bear—The verb is indicative. Ye… bear—The same Greek for bear, as in 2 Corinthians 11:1. And Paul is here hinting how ready they were to bear with his detractors. Well— êáëùò, ironical, beautifully. I, Paul, am obliged to entreat you repeatedly to bear with me; but, reversely, you can bear the details of their false schemes wonderfully well. Such a fact might well make Paul jealous of their fidelity. 5. I am justly jealous at this for the following reason: I suppose— Literally, I reckon myself not to have been at all inferior to these over-much apostles.The allusion, as the best scholars now agree, is not to either of the twelve apostles, but to the pretended and pretentious apostles, whose preaching is characterized in the last verse. The over-much apostles is an epithet which characterizes the assumption of the party. 6. Rude in speech—The Greek word for rude signifies non-professional, implying the absence of a literary or scholarly finish of style. The accusation from his detractors he left undenied, but he balanced it by yet not in knowledge. Thus Paul here gives himself the character which modern Greek scholars would attribute to him, namely, unfinished in style but deep in thought. Made manifest—Whether rude or deep we have been unconcealed; we are transparent to your view. 7. Committed… offence—As towards the Corinthians the offence would be the placing them in the beggarly position of receiving gratuitous benefit, and so (2 Corinthians 11:10) showing want of love, Paul admits the fact of a determination, to cut off all chance for his detractors, to receive no pay from Corinth. Abasing myself—By working at his trade of tent-making, as he did for months with Aquila at Corinth. Acts 18:3. Exalted—Into a powerful Christian Church. Freely—Gratuitously. 8. Robbed—An indignant hyperbole. When his great ministerial labours interfered with his self-support, he accepted what they voluntarily offered, but were not obligated to give. 9. Wanted—Was in need of funds. From Macedonia—Silas and Timothy, who, coming from Macedonia, found Paul lonely, dispirited, and working at his trade, brought him glad news, needed funds, and brotherly re-enforcement in preaching the gospel. Burdensome—A figurative word borrowed from the torpedo, which by its touch torpifies. St. Paul did not by pecuniary pressure torpify or burden the Corinthians. The harsh figure, perhaps, was borrowed from the sarcasms of his detractors. So will I—The principle required it, and his will was firm. 10. As—A solemn asseveration. Stop me—Fence me off. Wordsworth suggests this as a happy image drawn from the wall across the isthmus of Corinth, fencing the regions of Achaia from Northern Greece, whence Paul was writing. 11. It was not from want of love that St. Paul thus left Corinth in the shade. 12. Occasion—Chance for detraction. Wherein they glory—The chance they sought was, to say that in the matter of their glory, namely, the receiving apostolic wages, they were as Paul. This occasion, or chance of both having their pay and equalling him, he was determined not, by taking pay, to allow them. 13. For—I will give them no occasion, for the following reason. False apostles—As, above, they were overmuch apostles. Deceitful workers— Treacherous machinators; one of whose twofold machinations we have described above. 14. Transformed… light—This may be an allusion to the appearance of Satan at the temptation, and Milton on that hint has so described the scene. 15. End—Their final retribution. 16. I say again—The apostle here resumes from 2 Corinthians 11:1 his apologetic, ironical, and hesitating preamble to the daring issue begun at 2 Corinthians 11:22. Fool—He dwells upon these imputations, as if to show that he knew all they could say, and was prepared to brave the whole. Otherwise—If you will not consent to hold me as no fool. A little—Diminishing in irony. 17. Not after the Lord—The great body of commentators we have consulted have interpreted Paul as confessing that the measurement that here follows was discordant with the spirit of Christ. Bloomfield alone asks: “Why, then, do we not understand Paul as sincerely and truly confessing that he was a fool?” Certainly he means the reverse. And these hard sayings against himself are but his defiant re-echoings of the taunts, actual or expected, of his detractors. One of those taunts was, or would be, that his boasting was un-Christlike. But, first, whose denunciations of the wickedness of his adversaries were ever more terrible than the Lord’s? and, second, what is there un-Christlike in Paul’s magnificent measurement of himself with his adversaries that now soon follows? Paul’s meaning is:What I now speak I speak, forsooth, not after the Lord, do I! 18. I will glory also—But not after the flesh. 19. Ye… are wise—Severe irony, preparatory to giving, next verse, the most eminent instance of their said wisdom! 20. For ye suffer—Paul now describes, in somewhat figurative terms, the treatment these Corinthians, in their fancied wisdom, tamely accepted from the Christine false apostles. Bondage—To this authority and these false doctrines. Devour you—Use and ruin you for his own advantage. Take of you—Exact wages from you as apostles. Smite you on the face—The last of insults. 21. St. Paul now declares that all this reproach upon himself is ironical. Render it thus: In regard to all this matter of reproach, I am talking as if I really had been weak. However, I am now going to be bold, (foolish, my enemies may call it,) if any body ever was. And so he forthwith boldly proceeds to bring his opponents to close issue. II. OF THE APOSTLE WITH HIS , SHOWING HIS OWN , 2 Corinthians 11:22 to 2 Corinthians 13:10.From this long level of preliminary apologies and explanations the apostle now suddenly takes an upward spring, and maintains an eagle flight to the end of the epistle. Claiming to boast not of great talents or grand exploits, and with an occasional flash of irony, he rehearses his sufferings and humiliations for Christ, as well as his revelations and self-sacrifices; and from this elevation comes down in authority upon the infected part of the Corinthian Church.St. Paul unfolds his equality to, and immense superiority over, his opponents— 23. Ministers—The Greek word technically for deacons, and genetically for humble servitors of any kind. As a fool—The echo from the other side is a stronger term for madness than any yet used. Are they servants of Christ? And now I am, by their outcry, a greater infatuate than ever when I boldly reply, I more. The abrupt and concise υπερεγω, above, I is, indeed, a bold fling. It may mean, above them am I, that is, as a servant of Christ; or it may mean, above a servant of Christ am I. The import, at any rate, is, If these are, forsooth, servants of Christ, I am something above that; and the result is, If I am merely a servant of Christ, they are below that—none at all. That this last inference is meant is plain from 13-15. Labours… stripes… prisons… deaths—Four generic bodily endurances. The details that follow are specialties included under the four.The next two verses give the numerical figures of bodily sufferings so severe as to leave distinct traces on the memory of the number. 24. The Jews—A less honourable epithet than either of the three in 2 Corinthians 11:22, used here to intimate to the Judaizers whence his severest persecutors came. John, in his gospel, uses the word Jews in the same adverse sense. Note, John 1:19. Five times—A most bitter recollection; for the stripes of antiquity were deaths in the amount of agony they inflicted and the probability of death as the result. Note, John 19:1. Stripes—In italics as not being in the Greek; it being unnecessary to Paul’s readers, who knew what the terrible number forty save one indicated. Forty stripes was the limit by law, (Deuteronomy 25:1;) but Jewish custom, in its caution against accidentally breaking the law, limited it in Paul’s time to thirty-nine. Says Stanley: “The culprit was bound by both hands to a pillar; the officer of the synagogue stripped off his clothes until his back was bared. The officer then ascended a stone behind. The scourge consisted of four thongs of calf skin, and two of asses’ skin. The culprit bent to receive the lashes. The officer struck with one hand with all his force. A reader meanwhile read, first, Deuteronomy 28:58-59; next, Deuteronomy 29:8; lastly, Psalms 78:38. It was so severe a punishment that death often ensued.” The thrice thirteen strokes were impartially distributed; thirteen on the back, thirteen on the right shoulder, and thirteen on the left shoulder. 25. The above stripes being specially from Jews, these rods were doubtless in Gentile hands. The Roman rods often inflicted death. As a Roman citizen, Paul was by law exempt from this punishment, but he was doubtless often out of reach of law. So at Philippi he suffered it, following it with protest, and at Jerusalem narrowly escaped it. Acts 16:37; Acts 22:25. Once… stoned—At Lystra. Acts 14:19. Thrice… shipwreck—In addition to the one in Acts 28, which was much later than this writing. A night and a day—Twenty-four hours. Not, as some interpret, that Paul was sunk in the deep that time and saved from drowning by miracle. The natural image is, that he was floating that time in the deep, on a fragment of a wrecked ship. 26. Perils—The spontaneous repetition of the word gives a lively variety to the style. Waters—Rather, rivers; which had to be crossed without bridges, with liability to drowning. These Paul would plentifully find in his first missionary journey. Countrymen… heathen—Nearly all the persecutions of his earlier ministry were from Jews; later, from Romans. City—As at Ephesus, Corinth, and Jerusalem. False brethren—Who capped the climax of perils. He has just mentioned perils from Jews and from Gentiles; he now mentions, as third, his perils from the Judaizers themselves, who, as followers of Christ, claimed to be brethren, but whose claim was false. 27. An enumeration of bodily privations. Painfulness—The aches resulting from overwork. Watchings—Sleeplessnesses. Fastings—Not voluntary fastings, but inability to procure food. 28. Are without—Are outside this list of physical trials, and which are outside my proper apostolic endurances. That… daily—The onslaught, or rush, upon me daily; namely, the distracting care of all. The word care has the same Greek as the word thought in Matthew 6:25, where see note. 29. The distraction of this care arises from its carrying the apostle’s soul, as it were, out of himself into a sympathy and identification with its various individual objects. Weak… weak—He becomes weak by tender sympathy with the weak, feeling for their infirmities, and trying, with them, to rise into strength. This weakness may consist in want of Christian faith, morality, or firm purpose. Offended—Made by some one to stumble or falter in his Christian course. Burn not—He cannot say I stumble with him, but I burn in shame and sorrow for him. The I in this last clause is, according to the Greek, emphatic. If any one is weak, I am sympathetically weak with him; if any stumble, the man to burn with agony thereat is I. 30. Stanley inadvertently says, at 2 Corinthians 11:22, that we lose sight of the false teachers until 2 Corinthians 12:11. St. Paul in these two verses, 30, 31, has them right face to face. If I am compelled by my traducers in self-defence to glory, I will evade the charge of being a boaster by centering my glorying, not upon my powers and exploits, but upon mine infirmities. 31. This adjuration that I lie not, is, like that in Romans 9:1, a denial in the very word, lie, of his assailants. Though a large number of Paul’s endurances were known to the Corinthians, and though all here enumerated were analogous to those known, yet the full amount, the sum total, could not be sworn to by any one, even of St. Paul’s companions, as Timothy, Titus, Luke, Trophimus, etc.; but so much could be attested by all that this, his solemn oath, could meet the lie given him by his assailants for the purpose not only of abasing his boasts, but also to sink him to the earth as a falsifier. It is strange that Alford and other commentators should be at a loss to account for the earnestness of this adjuration. The point at which it touches is the very crisis of the life-struggle between St. Paul and his opponents. 32. In Damascus—The narrative in Acts 9:23-25, (where see notes,) agrees with this, except that Luke specifies only the Jewish share of the plot against St. Paul. Governor—Ethnarch, or viceroy. See note to Matthew 2:22. With a garrison—Probably an extemporized garrison of Jews. Apprehend me—Paul’s only crime as viewed by the Jews there, as with these Judaizers here in Corinth, was his embodying Gentiles into an uncircumcised Christianity. In a question of this kind the ethnarch could have felt no opposition to Paul; and the true solution of his hostility is probably furnished by Michaelis, (quoted by Meyer:) “Jewish gold probably accounts for the conduct of the emir.” 33. Window—Or, kiosk, based upon and projecting over the wall. From a similar window Eutychus fell to the ground, as stated Acts 20:9. Basket—Bloomfield describes it as a very strong netting made of cords, for the purpose of a net for taking fish, or, rather, a hamper for carrying fish, “a fish-hamper.” Stanley says: “There is a spot still pointed out on the eastern wall, itself modern, as the scene of Paul’s escape. Close by is a cavity in the ancient burial ground, where he is said, in the local legends, to have concealed himself; and formerly a tomb was shown of a St. George, who was martyred in furthering the escape. It is curious that in the present traditions of Damascus the incidents of this escape have almost entirely eclipsed the story of his conversion.” And, we may add, that the popular interest in such an incident very probably gave it that notoriety in his own day which rendered it an effective reminder against his opponents that any sufferings he had to narrate were credible. “An apostle in a basket” is an object quite likely to attract attention, and suggestive of some reflections and lessons. Let no man be ashamed of any predicament, however humble, in which he may be found in a career of good-doing. Alford, we think, mistakes the point when he supposes Paul tells this story of the basket as a self-humbling fact, likely to be quoted ever after to his disgrace. The infirmity of the narrative in which St. Paul glories is simply the fact that he was the object of united Gentile and Jewish hostility for Christ, and a refugee from their hands; not especially because he escaped in a basket. The man who could work at tent making for the glory of a gratuitous gospel, would see slight disgrace in a rope-hamper; far less the man who could boast of being five times striped with Jewish thongs, and thrice with the Roman rods. Paul still continues the assertion of his apostleship, with an avoidance of the charge of self-glorification. He next proves his apostleship— 1. Not expedient—Whether from its intrinsic propriety, its moral effect on me, or its exposing me to the retorts of my opponents. Nevertheless their imputations render a reference to my apostolic claims a necessity, modestly as it must be done. For—And this self-reminder of the inexpediency of glorying is now specially needed, for I am now to come to revelations which are an apparent ground of boast. Visions—Are revelations to the sight; revelations in general are made to any power of perceiving them. Of the Lord—By or from the Lord. 2. A man—Commentators are agreed that the man was the apostle himself. This view is confirmed by 2 Corinthians 12:7. Fourteen years ago—As in the narrative just given, (2 Corinthians 11:32-33,) St. Paul recalls an instance of distant date, but not for the same reason. The reason here is his desire to separate the distant self, in whom he could glory, (see note, 2 Corinthians 12:5,) from his present self. Fourteen years would bring us back to A.D. 44, about the time of St. Paul’s first residence at Antioch. It was, at this present writing, about twenty years since his conversion. In… out of the body—St. Paul’s doubt clearly shows that he held the soul to be fully capable of existing and acting separately from the body. He was no materialist. He believed in the twofold nature of man, bodily and spiritual. If he was in the body, then his body was translated for the time, like those of Enoch, Elijah, and Christ, to the abodes of the saints after their resurrection in the body. If out of the body then his soul alone was translated to that region, leaving the body still under the power of organic life. Paul does not decide whether he was in the body or out; nor, of course, can we. But we should imagine that he was in the body when he visited the resurrection state, and out of the body when he visited the abode of disembodied spirits. Caught—The usual word for a miraculous snatching up of the person by a divine power. Acts 8:39; Revelation 12:5; 1 Thessalonians 4:17. To the third heaven—Greek, even to the third heaven, implying a greater height than simply into paradise, without the even. Grotius says, that the Jews “reckoned three heavens.” 1. The aerial, including the atmosphere occupied with the clouds; 2. The sidereal, or starry firmament; and, 3. The habitation of God and his angels. “But he quotes no authority, and the accuracy of his statement is questioned.—Meyer. On the other hand, the Jewish number was the sacred seven; “God makes six heavens and dwells in the seventh.” Meyer thinks that St. Paul here recognises the seven, and so admits four heavens above the level of his ascent. Bengel ingeniously says, that the Hebrew dual shamaim supposes two heavens, and it was reserved to the gospel to reveal the third.But, as is shown in M’Clintock and Strong’s Cyclopaedia, (on the word Heaven,) a classification of biblical texts shows well the three heavens in both the Old and New Testaments: “(1.) Under the first head, coelum nubiferum, (the AERIAL HEAVEN,) the following phrases naturally fall—(a) ‘Fowl,’ or ‘fowls of the heaven, of the air,’ see Genesis 2:19; Genesis 7:3; Genesis 7:23; Genesis 9:2; Deuteronomy 4:17; Deuteronomy 28:26; 1 Kings 21:24; Job 12:7; Job 28:21; Job 35:11; Psalms 8:8; Psalms 79:2; Psalms 104:12; Jeremiah 7:33 et passim; Ezekiel 29:5 et passim; Daniel 2:38; Hosea 2:18; Hosea 4:3; Hosea 7:12; Zephaniah 1:3; Mark 4:3, (ταπετεινατουουρανου;) Luke 8:5; Luke 9:58; Luke 13:19; Acts 10:12; Acts 11:6—in all which passages the same original words in the Hebrew, Chaldee, and Greek Scriptures (ωׁ ?ξιοωׁ ?ξιν, ουρανοι) are with equal propriety rendered indifferently ‘air’ and ‘heaven’—similarly we read of ‘the path of the eagle in the air,’(Proverbs 30:19;) of ‘the eagles of heaven,’ (Lamentations 4:19;) of ‘the stork of the heaven,’ (Jeremiah 8:7;) and of ‘birds of heaven’ in general. Ecclesiastes 10:20; Jeremiah 4:25. In addition to these zoological terms, we have meteorological facts included under the same original words: for example, (b) ‘The dew of heaven,’ (Genesis 27:28; Genesis 27:39;) Deuteronomy 33:28; Daniel 4:15 et passim; Haggai 1:10; Zechariah 8:12 :) (c) ‘The clouds of heaven,’ (1 Kings 18:45; Psalms 147:8; Daniel 7:13; Matthew 24:30; Matthew 26:64; Mark 14:62 :) (d) ‘The frost of heaven,’ (Job 38:29 :) (e) ‘ The winds of heaven,’ (1 Kings 18:55; Psalms 78:26; Daniel 8:8; Daniel 11:4; Zechariah 2:6; Zechariah 6:5, [see margin;] Matthew 24:31; Mark 13:27 :) (f) ‘The rain of heaven,’ (Genesis 8:2; Deuteronomy 11:11; Deuteronomy 28:12; Jeremiah 14:22; Acts 14:17, [ουρανοθενυετους;] James 5:18; Revelation 18:6 :) (g) ‘Lightning, with thunder,’ (Job 37:3-4; Luke 17:24.) (II.) Coelum astriferum, (ASTRAL HEAVEN) The vast spaces of which astronomy takes cognizance are frequently referred to: for example, (a) in the phrase ‘host of heaven,’ in Deuteronomy 17:3; Jeremiah 8:2; Matthew 24:29, [δυναμειςτωνουρανων;] a sense which is obviously not to be confounded with another signification of the same phrase, as in Luke 2:13, [see ANGELS:] (b) ‘Lights of heaven,’ (Genesis 1:14-16; Ezekiel 32:8 :) (c) ‘Stars of heaven,’ (Genesis 22:17; Genesis 26:4; Exodus 32:13; Deuteronomy 1:10; Deuteronomy 10:22; Deuteronomy 28:62; Judges 5:20; Nehemiah 9:23; Isaiah 13:10; Nahum 3:16; Hebrews 11:12.) (III.) Coelum angeliferum, (ANGELIC HEAVEN.) It would exceed our limits if we were to collect the descriptive phrases which revelation has given us of heaven in its sublimest sense; we content ourselves with indicating one or two of the most obvious: (a) ‘The heaven of heavens,’ (Deuteronomy 10:14; 1 Kings 8:27, 2 Chronicles 2:6; 2 Chronicles 2:18; Nehemiah 9:6; Psalms 115:16; Psalms 148:4 :) (b) ‘The third heavens,’ (2 Corinthians 12:2 :) (c) ‘The high and lofty’ [place,] (Isaiah 47:15 :) (d) ‘The highest,’ (Matthew 21:9; Mark 11:10; Luke 2:14, compared with Psalms 148:1.) This heavenly sublimity was graciously brought down to Jewish apprehension in the sacred symbol of their tabernacle and temple, which they reverenced (especially in the adytum, of ‘the Holy of Holies’) as ‘the place where God’s honour dwelt,’ (Psalms 26:8,) and amid the sculptured types of his celestial retinue, in the cherubim of the mercy-seat, (2 Kings 19:15; Psalms 80:1; Isaiah 37:16.)” This classification, in our view, furnishes the correct sense of St. Paul’s terms.Yet it is to be noted that the first two of these heavens are perceptible to our senses, and known to science; while the third is but imagined in thought, without assignable locality. This is alike true of heaven, paradise, and hell. See note on Mark 16:19. 3. And—It is a strange idea held by some commentators, endorsed by Alford, that St. Paul here twice states the same narrative. Less absurd, but quite unsupported, is the idea that the two are different parts of one vision. The formal beginning of both narratives, assigning both to the same year, obviously indicates that they were not at the same time. Nor were the two visits to the same region. To the question why Paul should visit paradise later than the third heaven, it might in answer be asked, Why should he see paradise first? To see the heaven of heavens—to stand in the body, for the moment glorified, by the side of Enoch, Elijah, Christ, and, perhaps, Moses—to know with them, by a divine intuition, all that the first two knew—to realize the realities of eternity, were the first and main thing. To visit paradise—the intermediate state, the place of departed, disembodied spirits—was the after-thought. The former was, perhaps, necessary as a qualification for Paul’s apostolicity; the latter only important. As to him was visibly disclosed the Son of God in his glorified person, so to him were revealed, in glimpse, the arcana of the highest heaven, and the lower mysteries of paradise. 4. Paradise—Compare our notes on Luke 16:19-31, and xxiii, 43. Meyer says this paradise is not here under the earth, as sheol, in which the spirits of the dead saints abide until the resurrection, as if such were the view in Luke 16. But, however it may be in the Old Testament, or in the heathen poets, it is not the conception of the New Testament that paradise is under the earth. We do think of it as below, in relation to the highest heavens, but not as subterranean. See note on Ephesians 4:8-10. Heard—He appears to have heard nothing in the third heaven. Seeing and knowing were all he had to do there. But in the region nearer to his present life he was enabled to hear. Says Olshausen, “In that paradisaical scene of light he received wondrous impressions, which he describes as perceptions through the medium of hearing.” The thought is, that in the spirit-world there is no communication by articulate sounds, but by mutual impartation of thought from mind to mind. And in this view, distance in space may be no preventive of the most perfect communication. The rich man and Abraham were both in hades, (including tartarus and paradise,) both visible and audible to each other, as spirits see and hear; but that proves not that even if tartarus were below the earth’s surface, paradise must be so also. Hades may be down, but we doubt whether paradise is ever any otherwise than up. Unspeakable words—Unutterable utterances. St. Paul borrows a charmed phrase from the rites of the pagan priesthood, who professed to possess many mysteries that must not be divulged, and words not lawful to utter. There are wonderful mysteries for us in paradise; and the words that spirit utters to spirit are too sacred for human speech, and cannot be uttered without a wonderful gift of tongues. 5. Of such a one—Of that man of fourteen years ago. Glory—Will assert that he was in this divine way fitted for an apostleship. Myself—My present personality. Infirmities—In which my detractors triumph. 6. Though I would—If I should. He abstains from glorying over his present self, not because he might not, if he were anxious, so glory. Will— Would. Truth—There are personal points on which his personal glorifying would not be folly, but truth. Think of me above—He might so unfold his personal points as to show himself truly superior to their view of his personality; but he prefers to leave them to the simple impression made upon them from merely seeing and hearing him. 7. Abundance of the revelations—A clear intimation that 2 Corinthians 12:2-4 narrate his own experience. The word thorn, in the Greek, signifies any pointed peg, or piece of metal or wood. Hence it was used to designate a strike or pale; especially the pale by which the terrible punishment of impalement was inflicted. Hence Dr. Lightfoot is very positive that it is here used in that sense, and thus as the cross—the instrument of crucifixion—is used to figure any terrible endurance, so the pale—the instrument of impalement— is selected by Paul to figure the infliction he suffered. But the meaning thorn seems equally well supported, and more suitable to the present case. We gather from all the allusions, that, though a source of most poignant irritation, Paul’s thorn was more a mortification and an obstacle than a pain. Nor does the Greek of Gal 4:14, suggest that Paul’s suffering was “loathsome” to the eyes, like the eruption or cancer of King Alfred, but rather provocative of contempt and ridicule, as if he were a failure in oratory. See notes, 2 Corinthians 1:8-9; 2 Corinthians 10:10. Messenger of Satan—Job was vexed by Satan himself; St. Paul only by his messenger. This has suggested to some interpreters the idea of a living, troublesome opponent, who was, as we say, “a thorn in the side.” But to a Jew, the “angel of Satan” was an invisible foe, and a spiritual. We are unable to say whether St. Paul believed that it was truly a Satanic work, or only that, like all other ailments, it was the natural result of sin and Satan in general. Given to me, implies that whether Satan was the permitted inflicter or not, the infirmity was a divine, severe gift. Buffet—Literally, to box or beat with the hand or fist, and figuratively applied to any maltreatment or hard usage. To our own mind it suggests an epileptic stroke, the result of nervous suffering under severe trial. It particularly negatives the idea of Alford and others, that the thorn was a disease of the eyes. It equally refutes the notion that it was the lust of the flesh. In short, the most excited of all lives, which St. Paul lived, “brought on,” as Bloomfield rightly says, “chronical infirmities of the paralytic sort, such as, especially with diabolical cooperation, might occasion distortion of countenance, defect in utterance, and nervous affections; all which would tend to raise contempt in the minds of the multitude, which, joined with his diminutive form,” would furnish a full solution, meeting the demand of every relevant passage. 8. For this thing—On this account. The Lord—Not God, but Christ, as from him the answer was received. For it was the power of Christ (next verse) which rested upon me, and was made perfect. This is, therefore, a distinct case of prayer to Christ. Thrice—Not, as some explain, repeatedly merely; but precisely three times. For St. Paul is giving a plain, literal narrative. He prayed twice without response; the third time, and the answer came. 9. He said… grace… sufficient—My sustaining power must be a substitute for the removal vainly asked. Let thy natural weakness remain, supplemented by a divine power. Yet it is apparent from the history that the thorn was ultimately withdrawn. It seems to have commenced about the year 44, and ended about 58. Made perfect—Is brought to the complete intended result, namely, its manifested exhibition in the triumphs of the gospel. In weakness—Which shows the power to be divine. Gladly—His prayer was not granted, but something better was. Hence the Christian, save under special guidance, is rightfully chary about specifying particular temporal objects to pray for; for the object, if granted, might prove injurious, and when the prayer is rejected, it may be in mercy; in still greater mercy if some higher blessing is granted instead. Rather—Than have the thorn drawn out. He preferred the Lord’s way to his own. Glory in my infirmities—Which, as it glorifies Christ and not myself, is far better than glorying in my oratory and other powers. Hence, while compelled by his adversaries to self-assertion, he so asserts himself as not to portray his romantic excellences, but to unfold his sufferings and weaknesses. And even so his superiority over his detractors comes out all the more resplendently. Power of Christ—In this utter abolition of himself that Christ may be all, what a victory does he gain over his adversaries who claimed to be Christ’s, yet depreciated Christ! How evident it became to the Corinthians that he was the true servant of Christ! 10. Take pleasure—All his sufferings and disgraces were a joy for Christ’s sake. Reproaches—Insulting words. Necessities—Compulsions to what I would not. Persecutions—From the enemies of Christ. Distresses—Narrow circumstances. All four points are endurances, or under-goings of evil. Weak—In myself. Strong—Through a divine strength; and to what divine results! 11. I… a fool in glorying—The last allusion of Paul, after a back glance, over what he has said, to his glorying. I have become—well, they will say—a fool; even though I have gloried only in my sufferings, passive revelations, and disgraces. Ought… of you—For all the folly of my self-assertion, even thus much, I am justified, and the responsibility rests with you. You ought, by your bold, magnanimous assertion of me against my detractors, to have made my self-assertion unnecessary. But for even this un-trueness the apostle would not have reprehended them were it not that their untrueness to him was, in the case, an untrueness to Christ. For—Giving reason why they ought to have asserted him. Am—Was, Greek aorist, namely, was in my apostolate at Corinth. Chiefest apostles—The overmuch apostles. Note, 2 Corinthians 11:5; same as the false apostles, 2 Corinthians 11:13. Be nothing—In myself, though something in Christ; as they are nothing in themselves, and something in nothing. 12. As if in a brief undertone to the Corinthians themselves, out of hearing of the overmuch apostles, Paul reminds these Corinthians of what they well knew, that his confining his self-assertions to infirmities and passivities was not because he had not every bold and positive boast within his power.They well know, for the mighty proofs had been wrought among them. The apostle appeals to facts within their own knowledge. Signs of an apostle—All the proofs you could ask for any apostle. In all patience— St. Paul, like Jesus, endured patiently contradiction from sinners and gainsayers, even in the midst of lessons of holiness and deeds of power. Signs… wonders, and mighty deeds—Are the same miracles viewed in different aspects. As signs, they are tokens and proofs of the apostle’s mission; as wonders, they are impressive and startling to the mind; as mighty deeds, literally, powers, they are interpositions of omnipotence. The apostle could fearlessly appeal to his Corinthians to testify that such were wrought among them. And, thence, he was authorized to believe that they would entertain no doubt of the truth of his narrative given in 2 Corinthians 12:2-4. 13. What is it—My labours and signs had placed you in a rank equal to the best. Inferior—But you complain, and I admit, that to labour for you and to place you on the gratuitous level, when I was aided by other Churches, was disparaging. Burdensome—See note on 2 Corinthians 11:9. Forgive me this wrong—As truly and persistently putting the Church in a disparaged position, there was a wrong justified by the facts, yet requiring some overlooking by the Corinthians. Their equivocal course towards their noble founder in dallying with his detractors had obliged him to place himself on high, independent ground. 14. Third time—No account in Acts, or elsewhere, exists of more than one visit by Paul to Corinth, during which he founded their Church, as fully and well narrated by Luke, Acts 18:1-18. Moreover, 2 Corinthians 1:15 of this present epistle speaks of a visit to them intended, but not accomplished, as being a second one; which seems clearly to show that at the present writing no real second visit had taken place. St. Paul, then, meant here, in making out his third count, this second intentional visit as a real. Or, rather, it is intentions fulfilled and unfulfilled that he is counting, both here and at 2 Corinthians 12:1. Neither of the last two intentions had been as yet fulfilled. Ready to come—As he was ready to come in 2 Corinthians 1:15, though he did not. In strict grammatical construction the third time qualifies the readiness.We could easily concede to Alford and others, who maintain a second visit, did the words justify it. We have noted, at 2 Corinthians 11:25-26, that there were many movements of St. Paul which no history has commemorated. But the second visit seems to us really precluded by St. Paul’s words, taking the three passages together. Will not—As I did not during my first sojourn with you; when I partly maintained myself by labour with Aquila, at tent-making, and was partly supplied from Macedonia by Timothy and Silas. Seek not—St. Paul’s real motive in refusing aid from Corinth was to silence cavil from all quarters. In what he here says, however, he overleaps that reason in words, but places himself on his reserved rights, as their spiritual parent, to be benefactor and not beneficiary. Not yours, but you—Not their money for his own benefit, but their souls for their own salvation. Children… parents—Not but that the current should often rightly flow upwards. Children are often obligated by duty to provide for parents. But this is not the usual direction:—parents are always expected to provide for their children; vice versa, sometimes.But Paul claims here the parental right to provide, and not be provided for. 15. Very gladly—A rich, hearty flow of unselfishness. Others joy in gaining and taking, I in expending and giving. Spend—Expend what I possess. Be spent—All I am. Less I be loved—A repayment, at least in love, would be grateful; but this is no condition to my expenditure of all I have and am. Nay, though the more I expend the less be your love, I still joy in the sacrifice. 16. So… nevertheless—Paul passes to the next and last fling of his detractors. He did not, they plainly admit, take pay or gift from them; but he juggled, forsooth, about “contributions,” and takes of the avails. This is said, however, rather in anticipation than from the past. Be it so—The detractor concedes thus much. Guile—Under pretext of making a benevolent collection for the Jerusalem poor. 17. Did I—A confident appeal to their own knowledge, for he had taken express precaution against this imputation. 5. By apostolic intimations and judicial warnings of apostolic penalties, 2 Corinthians 12:19 to 2 Corinthians 13:10.18. Titus—The most marked instance among them whom I sent. This is that sending of Titus, the return from which is stated in chap. 7. A brother—As his attendant: the brother in the Greek: implying the one whom, of course, the Corinthians well knew. In the same spirit—Same unselfish temper. Steps—Were not our actions as disinterested as our spirit? 19. Herein St. Paul cautions against their notion that in these defences he is accepting them as his judge, which God alone is; whereas he has only been showing the rectitude of his character in apostolically judging them. Again—A third time; referring to 2 Corinthians 3:1, and 2 Corinthians 5:12. You—Emphatic in contrast with God. Instead of παλιν, again, another παλαι, long since. With this reading, and removing the interrogation point, the rendering would be, You are, for some time, (that is, during my defence,) imagining that I am defending myself to you. This makes good sense; but obviously there is a reference to 2 Corinthians 3:1, and the received text is preferable. Edifying—But not as being arraigned before you. 20. I fear—To the close of the epistle the self-defensive tone is now dropped, and the apostolic authority is persistently assumed. Would… would not—A very terse and pregnant antithesis. He may find them criminals; they may find him a severe judge. Debates—We would translate the catalogue thus: strifes, emulation, resentments, partisanships, slanders, surmises, self-importances, frays. These are all vices of hate, as the list in the next verse is of vices of lawless love. 21. Humble me—In being made to feel the special disgrace of their sexual vices. Many which have sinned—It may be again noticed that St. Paul addresses alternately the better part and the worse part of the Church as being the whole; yet passages like the present indicate that both the parts are meant, and that each is expected to make the proper application. Bewail—Weep. As the disgrace would humble him, so the sin and apostasy would melt him with grief. If they have neither shame nor sorrow, he blushes and weeps for them. Thus far he expresses only the overwhelming effect of their sins upon him. Of penalty he will soon speak to them. 1. This—Literal Greek, A third this I am coming to you. The obvious meaning is, This is a third intentional coming. The contingency of its becoming a real coming is repeated next verse in the phrase if I come again. The word time is not in the Greek, and the word this can, we think, have strictly no proper reference but to the present writing. St. Paul does not affirm, therefore, three actual comings, or that the completion of his present purpose would make a third coming. That it is only as yet an intentional coming is evinced not only by the present words, but by the parallel passage, 2 Corinthians 12:14, where see note. That there had not been a second actual coming, so as to make the next one a third, is plain from 2 Corinthians 1:15. Then 1 Corinthians 16:5 is quite to the point, where the same Greek word, I do pass, or, I am coming through, expresses an intentional coming only, whether fulfilled or not.Kling, in Lange, maintains three actual visits, and pronounces the other view “not plausible.” Albert Barnes calls it “trifling and childish in the extreme.” But such peremptory expressions will weigh little against such authorities as Grotius, Wetstein, Bloomfield, Stanley, and Wordsworth. Two or three witnesses—It is impossible for us to imagine that St. Paul was blind to a parallelism between his two or three comings and this two or three witnesses. And if he were not blind to it, he would have avoided it had he not intended it. The parallelism is: Let my three warnings be to you like the three witnesses of the Mosaic law, establishing every word. 2. St. Paul now carries out his tri-personal figure by specifying his own threefold testimonies. I told you before—Literal Greek, I have fore-affirmed, and I foretell as present the second [time,] and absent now, to those having before sinned, and to the rest all, that if I come again I will not spare. The three witnesses in St. Paul’s one person are: 1. His fore-affirmation in his first epistle, 1 Corinthians 4:20; 1 Corinthians 2. His present epistle, which is the expression of his second intention of visit, 2 Corinthians 1:15; 2 Corinthians 3. His actual come again, of which he here expresses the if. Those having before sinned are the incorrigible ones who had stood all the three warnings. 3. Since—The 2 Corinthians 13:3-8 must be taken as a separate paragraph, with a period (and not a colon, as in the English version) at close of 2 Corinthians 13:2. The key-word running through the passage, δοκιμη, test, in its different forms, is unhappily translated in our version without due uniformity. The connexion between 2 Corinthians 13:3; 2 Corinthians 13:5 is: Since ye seek a test of me—Test your own selves. From which, inclusive to you, 2 Corinthians 13:4, is a parenthesis. The word proof or test, 2 Corinthians 13:3, reappears in prove, 2 Corinthians 13:5, and in reprobates, test-condemned, in 2 Corinthians 13:5-7. The thought running through the whole is, Since you are putting my apostleship to the test, see that your own genuineness, as Christians, can stand the test. Proof of Christ speaking in me—They, the Christine influence in Corinth, were putting St. Paul’s authority from Christ to experiment. Christ speaking in me is a very intense declaration of his own inspiration from Christ. It claims that his own apostolic words are Christ’s words. Which—Who, referring to Christ. The Christ speaking in me… is not weak, but mighty in his announcements, threatenings, and sentences of judgment, toward (not in) you. 4. For—The present verse seems to imply that some of the Christines held Christ to have been not only a mere man, but a man without a miraculous resurrection. St. Paul therefore affirms that Christ was not only mighty, as speaking in him, but though crucified through his human weakness, yet he still liveth through divine power. We are humanly weak in him as human. Live with him… toward you—Christ, in his resurrection, is living and ruling over the Church. We… live with… him—Not yet in resurrection, but in apostleship, derived and endowed from the power of God toward you. 5. Examine… prove your own selves—As above stated the prove here refers back to the proof of 2 Corinthians 13:3. They should prove or probe, or put to prob-ation, their own genuineness to decide that they were not re-prob-ates. Reprobates are those that cannot bear the probe, proof, or test, but are thereby condemned. The word must be entirely cleared of the Calvinistic doctrine of “reprobation,” according to which God is made eternally to decree that some men shall be wicked, and then damned for the wickedness he has decreed. It simply means men who profess to be Christians, or other good things, but who, when tested, are dis-proved to be such. Whether… in the faith—Look into your own consciousness, and scrutinize whether you are in possession of the faith which justifies, which unites to Christ, and which finally saves. Your own selves—Not so much somebody else as your own selves. And leave not the proving to be done by somebody else, but perform it yourselves, and for yourselves. Know ye not—Very emphatic, as putting a point of infinite importance to be realized. Christ is in you—By his Spirit animating and actuating you; and by the witness of his Spirit testifying to and assuring you. Hereby you have a sure test. Except ye be reprobates—Either an animating, witnessing Christ is in you, or ye are test-condemned, proved by the experiment to be spurious, reprobates. 6. But—However it may be as to your genuineness as Christians. I trust that—By ample and powerful proofs, if necessary. Ye shall know that we—Myself, as apostle, are not spurious or reprobates. 7. Now—But, qualifying the trust of last verse by wish for something better. Ye do no evil—And so require no proof from me of apostolic power. Not—This wish for your good conduct is not for my own sake, in order that I should appear approved as a genuine apostle by your obedience and acknowledgment without putting me to test. But… honest—Rather, but that ye should do well; even though it should follow that from want of miraculous proof we be as reprobates; that is, be held as spurious. Their salvation, from well-doing, was his supreme object. If by such well-doing he was proved a true apostle, very good; if it rendered him as a no-apostle, still may they do well! 8. For—Reason for this conclusion. The truth—Equivalent to the faith in 2 Corinthians 13:5. If they are in the true faith his apostolic thunders cannot touch them. On the contrary, whatever the result may be as to his apostolic standing, he has no power but for the truth. 9. And he rejoices in his powerlessness save for the truth alone. Glad… weak—He rejoices that his apostleship thus loses force by their being strong in Christian truth. Perfection—Your completion as Christians. The image is drawn from a structure, where all the parts are exactly adjusted so as to make it complete and perfect in its kind. Be ye possessed of a complete symmetry of Christian character. 10. Therefore—In consequence of this wish. These things—Especially the severe rebukes from 2 Corinthians 10:1, to this point. Sharpness— Severity of reproof. His letter would prepare their minds for his presence.Edification… destruction—So 2 Corinthians 10:8. For the very reason that his power was given for building up, not tearing down, he wrote severely, in order to forestall his being obliged to act severely. They might compel him to tear down in order to build up. 11. Farewell—Literally, rejoice. The spirit of the gospel message is joy. Who has so true a reason for joy as the man who possesses its blessed hopes? Be perfect—Let your Christian character be perfect and symmetrical. In doctrine, be evangelical; in spirit, consecrated; in practice, conscientious. Good comfort—Literally, be consoled. There is trouble and sorrow enough in the world; but there is, too, a consolation from above the world. Of one mind—Centred together in the one Christ. God of… peace—If we drive him not away with our own contentious spirit. 12. Holy kiss—Note, Romans 16:16. 13. All the saints—A salute probably from the Church at Philippi to the Church at Corinth, two noble bodies of the young Christian republic. 14. The benediction, flowing in sacred beauty from the mind of St. Paul. Like the baptismal sentence of our Lord, it implanted the impress of the Holy Trinity on the mind of the early Church. It proceeds in the order of Christian life. First, grace from Christ, bringing justification; second, love from God as to an adopted child; then the witness and the abiding impartation of the Spirit. Such is the blessed climax of our gospel inheritance. All—No exclusion, no decreed reprobation. 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entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/