In the Introduction to the First Epistle to the Corinthians,
the situation and character of the city of Corinth, the history
of the church there, and the design which Paul had in view
in writing to them at first, have been fully stated. In order
to a full understanding of the design of this epistle, those
facts should be borne in distinct remembrance; and the
reader is referred to the statement there made as material
to a correct understanding of this epistle. It was shown
there that an important part of Paul's design at that time
was to reprove the irregularities which existed in the church
at Corinth. This he had done with great fidelity. He had
not only answered the inquiries which they proposed to him,
but he had gone with great particularity into an examination
of the gross disorders of which he had learned by some
members of the family of Chloe. A large part of the epistle,
therefore, was the language of severe reproof. Paul felt its
necessity; and he had employed that language with unwavering
fidelity to his Master.
Yet it was natural that he should feel great solicitude in
regard to the reception of that letter, and to its influence in
accomplishing what he wished. That letter had been sent
from Ephesus, where Paul proposed to remain until after
the succeeding Pentecost, (1 Corinthians 16:8;) evidently hoping
by that time to hear from them, and to learn what had been
the manner of the reception of his epistle. He proposed
then to go to Macedonia, and from that place to go again
to Corinth, (1 Corinthians 16:5-7;) but he was evidently desirous
to learn in what manner his first epistle had been
received, and what was its effect, before he visited them.
He sent Timothy and Erastus before him to Macedonia and
Achaia, (Acts 19:22; 1 Corinthians 16:10,) intending that, they
should visit Corinth, and commissioned Timothy to regulate
the disordered affairs in the church there. It would appear
also that he sent Titus to the church there in order to
observe the effect which his epistle would produce, and to
return and report to him, 2 Corinthians 2:13; 7:6-16 Evidently,
Paul felt much solicitude on the subject; and the
manner in which they received his admonitions would do
much to regulate his own future movements. An important
case of discipline; his authority as an apostle; and the
interests of religion in an important city, and in a church
which he had himself founded, were all at stake. In this
state of mind he himself left Ephesus, and went to Troas on
his way to Macedonia, where it appears he had appointed
Titus to meet him, and to report to him the manner in
which his first epistle had been received.
See Barnes " 2:13". Then his mind was greatly
agitated and distressed because he did not meet Titus
as he had expected, and in this state of mind he went
forward to Macedonia. There he had a direct interview
with Titus, (2 Corinthians 7:5,6,) and learned from him that
his first epistle had accomplished all which he had
desired, 2 Corinthians 7:7-16. The act of discipline which
he had directed had been performed; the abuses had been
in a great measure corrected; and the Corinthians had
been brought to a state of true repentance
for their former irregularities and disorders. The heart of
Paul was greatly comforted by this intelligence, and by the
signal success which had attended this effort to produce
reform. In this state of mind he wrote to them this second
letter.
Titus had spent some time in Corinth. He had had an
opportunity of learning the views of the parties, and of
ascertaining the true condition of the church. This epistle is
designed to meet some of the prevailing views of the party
which was opposed to him there, and to refute some of the
prevailing slanders in regard to himself. The epistle,
therefore, is occupied to a considerable extent in refuting the
slanders which had been heaped upon him, and in vindicating
his own character. This letter also he sent by the
hands of Titus, by whom the former had been sent; and he
designed, doubtless, that the presence of Titus should aid in
accomplishing the objects which he had in view in the epistle,
2 Corinthians 8:17,18.
It has been generally admitted that this epistle is written
without much definite arrangement or plan. It treats on a
variety of topics mainly as they occurred to the mind of the
apostle at the time, and perhaps without having formed
any definite arrangement before he commenced writing it.
Those subjects are all important, and are all treated in the
usual manner of Paul, and are all useful and interesting to
the church at large; but we shall not find in this epistle the
same systematic arrangement which is apparent in the epistle
to the Romans, or which occurs in the first epistle to the
Corinthians. Some of the subjects, of which it treats are
the following:
(1.) He mentions his own sufferings, and particularly his
late trials in Asia. For deliverance from these trials he
expresses his gratitude to God; and states the design for
which God called him to endure such trials to have been,
that he might be better, qualified to comfort others who
might be afflicted in a similar manner, 2 Corinthians 1:1-12.
(2.) He vindicates himself from one of the accusations
which his enemies had brought against him, that he was
unstable and fickle-minded. He had promised to visit
them; and he had not yet fulfilled his promise. They took
occasion, therefore, to say that he was unstable, and that he
was afraid to visit them. He shows to them, in reply, the
true reason why he had not come to them, and that his real
object in not doing it had been "to spare" them,
2 Corinthians 1:13-24.
(3.) The case of the unhappy individual who had been
guilty of incest had deeply affected his mind. In the first
epistle he had treated of this case at large, and had directed
that discipline should be exercised. He had felt deep
solicitude in regard to the manner in which his commands on
that subject should be received, and, had judged it best not
to visit them until he should be informed of the manner in
which they had complied with his directions. Since they
had obeyed him, and had inflicted discipline on him, he now
exhorts them to forgive the unhappy man, and to receive
him again to their fellowship, 2 Corinthians 2:1-11.
(4.) He mentions the deep solicitude which he had on
this subject, and his disappointment when he came to Troas
and did not meet with Titus as he had expected, and had
not been informed, as he hoped to have been, of the manner
in which his former epistle had been received, 2 Corinthians 2:12-17.
In view of the manner in which they had received his former
epistle, and of the success of his efforts, which he
learned when he reached Macedonia, he gives thanks to
God that all his efforts to promote the welfare of the church
had been successful, 2 Corinthians 2:14-17.
(5.) Paul vindicates his character, and his claims to be
regarded as an apostle. He assures them that he does not
need letters of commendation to them, since they were fully
acquainted with his character, 2 Corinthians 3:1-6. This subject
leads him into an examination of the nature of the ministry
and its importance, which he illustrates by showing the
comparative obscurity of the Mosaic ministrations, and the
greater dignity and permanency of the gospel,
2 Corinthians 3:7-18.
(6.) In chapters 4 and 5 he states the principles by
which he was actuated in the ministry. He and the other
apostles were greatly afflicted, and were subjected to great
and peculiar trims, but they had also great and peculiar
consolations. They were sustained with the hope of heaven,
and with the assurance that there was a world of glory.
They acted in view of that world, and had gone forth in
view of it to entreat men to be reconciled to God.
(7.) Having referred in chapter 5 to the nature and objects
of the Christian ministry, he expatiates with great beauty
on the temper with which he and his brethren, in the midst
of great trials and afflictions, executed this important work,
2 Corinthians 6:1-10.
(8.) Having in this manner pursued a course of remark
that was calculated to conciliate their regard, and to show
his affection for them, he exhorts them (2 Corinthians 6:11-18) to
avoid those connexions which would injure their piety, and
which were inconsistent with the gospel which they professed
to love. The connexions to which he particularly referred,
were improper marriages and ruinous alliances with idolaters,
to which they were particularly exposed.
(10.) In chapters 8 and 9 Paul refers to and discusses
the subject on which his heart was so much set-the
collection for the poor and afflicted Christians in Judea.
He had commenced the collection in Macedonia, and had
boasted to them that the Corinthians would aid largely in
that benevolent work, and he now sent Titus to complete it
in Corinth.
(11.) In chapter 10, he enters upon a vindication of himself,
and of his apostolic authority, against the accusation of his
enemies; and pursues the subject through chapter 11 by a
comparison of himself with others, and in chapter 12 by an
argument directly in favour of his apostolic authority from
the favours which God had bestowed on him, and the evidence
which he had given of his having been commissioned
by God. This subject he pursues also in various illustrations
to the end of the epistle.
(2.) He refers to the consolation which he had had in his heavy
trials, and praises God for that consolation, and declares that the
reason for which he was comforted was, that he might be qualified
to administer consolation to others in the same or in similar
circumstances, 2 Corinthians 1:3-7.
(3.) He informs them of the heavy trials which he was called to
experience when he was in Ephesus, and of his merciful deliverance
from those trials, 2 Corinthians 1:8-12. He had been exposed to death, and
had despaired of life, 2 Corinthians 1:8,9; yet he had been delivered,
2 Corinthians 1:10; he desired them to unite with him in thanksgiving on
account of it, 2 Corinthians 1:11; and in all this he had endeavoured to
keep a good conscience, and had that testimony that he had endeavoured to
maintain such a conscience toward all, and especially toward them,
2 Corinthians 1:12.
(4.) He refers to the design which he had in writing the former
letter, to them, 2 Corinthians 1:13,14. He had written to them only such
things as they admitted to be true and proper; and such as he was
persuaded they would always admit. They had always received
his instructions favourably and kindly and he had always sought
their welfare.
(5.) In this state of mind, Paul had designed to have paid them
a second visit, 2 Corinthians 1:15,16. But he had not done it yet; and it
appears that his enemies had taken occasion from this to say that
he was inconstant and fickle-minded. He, therefore, takes occasion
to vindicate himself, and to convince them that he was not faithless
to his word and purposes, and to show them the true reason why he
had not visited them, 2 Corinthians 1:17-24. He states, therefore, that his
real intentions had been to visit them, 2 Corinthians 1:15,16; that his
failure to do so had not proceeded from either levity or falsehood,
2 Corinthians 1:17, as they might have known from the uniform doctrine which
he had taught them, in which he had inculcated the necessity of a strict
adherence to promises, from the veracity of Jesus Christ his great
example, 2 Corinthians 1:18-20, and from the fact that God had given to
him the Holy Spirit, and anointed him, 2 Corinthians 1:21,22; and he states
therefore, that the true reason why he had not come to them was
that he wished to spare them, 2 Corinthians 1:23,24 he was willing to
remain away from them until they should have time to correct the
evils which existed in their church, and prevent the necessity of
severe discipline when he should come.
(1.) Timothy had been recently with them, and they had become acquainted
with him; and it was not only natural that he should express his friendly
salutations, but his name and influence among them might serve in some
degree to confirm what Paul wished to say to them. Comp.
See Barnes "1 Corinthians 1:1".
(2.) Paul may have wished to give as much influence as possible to
Timothy. He designed that he should be his fellow-labourer; and as
Timothy was much younger than himself, he doubtless expected that he
would survive him, and that he would in some sense succeed him in the
care of the churches. He was desirous, therefore, of securing for him
all the authority which he could, and of letting it be known that he
regarded him as abundantly qualified for the great work with which he
was intrusted.
(3.) The influence and name of Timothy might be supposed to have
weight with the party in the church that had slandered Paul, by
accusing him of insincerity or instability in regard to his purposed
visit to them. Paul had designed to go to them directly from
Ephesus, but he had changed his mind, and the testimony of Timothy
might be important to prove that it was done from motives purely
conscientious. Timothy was doubtless acquainted with the reasons;
and his testimony might meet and rebut a part of the charges against
him. See 2 Corinthians 1:13-16.
He preach'd as though he ne'er would preach again
And as a dying man to dying men
{a} "trouble which came" Acts 19:23
Verse 9. But we had the sentence of death in ourselves. Marg.,
"answer:" The word rendered "sentence" (\~apokrima\~) means, properly, an
answer, judicial response, or sentence; and is here synonymous with
verdict. It means that Paul felt that he was condemned to die; that
he felt as if he were under sentence of death, and with no hope of
acquittal; he was called to contemplate the hour of death as just
before him. The words, "in ourselves," mean, against ourselves;
or, we expected certainly to die. This seems as if he had been con-
condemned to die; and may either refer to some instance when the
popular fury was so great that he felt it was determined he should
die, or, more probably, to a judicial sentence that he should be cast
to the wild beasts, with the certain expectation that he would be
destroyed, as was always the case with those who were subjected to
the execution of such a sentence.
That we should not trust in ourselves. This is an exceedingly
beautiful and important sentiment. It teaches that, in the time to
which Paul refers, he was in so great danger, and had so certain a
prospect of death, that he could put no reliance on himself, he felt
that he must die; and that human aid was vain. According to every
probability he would die; and all that he could do was to cast himself
on the protection of that God who had power to save him even then, if
he chose, and who, if he did it, would exert power similar to that
which is put forth when the dead are raised. The effect, therefore,
of the near prospect of death, was to lead him to put increased
confidence in God. He felt that God only could save him; or that God
only could sustain him if he should die. Perhaps, also, he means to say,
that the effect of this was to lead him to put increased confidence in
God after his deliverance; not to trust in his own plans, or to
confide in his own strength; but to feel that all that he had was
entirely in the hands of God. This is a common and a happy effect of the
near prospect of death to a Christian; and it is well to contemplate the
effect on such a mind as that of Paul in the near prospect of dying, and
to see how instinctively then it clings to God. A true Christian in such
circumstances will rush to His arms, and feel that there he is safe.
But in God which raiseth the dead. Intimating that a rescue in such
circumstances would be like raising the dead. It is probable that on
this occasion Paul was near dying; that he had given up all hope of
life--perhaps, as at Lystra, (Acts 14:19,) he was supposed to be
dead. He felt, therefore, that he was raised up by the immediate
power of God, and regarded it as an exertion of the same power by which
the dead are raised. Paul means to intimate, that so far as depended on
any power of his own, he was dead. He had no power to recover himself;
and but for the gracious interposition of God he would have died.
{b} "trust in ourselves" Jeremiah 17:5,7
Verse 10. Who delivered us from so great a death. From a death so
terrible, and from a prospect so alarming. It is intimated here by the
word which Paul uses, that the death which he apprehended was one of a
character peculiarly terrific--probably a death by wild beasts.
See Barnes "2 Corinthians 1:8". He was near to death; he had no hope of rescue;
and the manner of the death which was threatened was peculiarly frightful.
Paul regarded rescue from such a death as a kind of resurrection;
and felt that he owed his life to God as if he had raised him from
the dead. All deliverance from imminent peril, and from dangerous
sickness, whether of ourselves or our friends, should be regarded as a
kind of resurrection from the dead. God could with infinite ease have
taken away our breath, and it is only by his merciful interposition that
we live.
And doth deliver. Continues yet to deliver us--or preserve us;
intimating perhaps, that danger had continued to follow him after the
signal deliverance to which he particularly refers, and that he
had continued to be in similar peril of his life. Paul was daily exposed
to danger; and was constantly preserved by the good providence of God.
In what manner he was rescued from the peril to which he was exposed,
he has nowhere intimated. It is implied, however, that it was by a
remarkable Divine interposition; but whether by miracle, or by the
ordinary course of Providence, he nowhere intimates. Whatever was the
mode, however, Paul regarded God as the source of the deliverance,
and felt that his obligations were due to him as his kind Preserver.
In whom we trust that he will yet deliver us. That he will continue
to preserve us. We hope; we are accustomed to cherish the expectation
that he will continue to defend us in the perils which we shall yet
encounter. Paul felt that he was still exposed to danger. Everywhere he
was liable to be persecuted, See Barnes "Acts 20:23",) and everywhere
he felt that his life was in peril. Yet he had been thus far preserved
in a most remarkable manner; and he felt assured that God would continue
to interpose in his behalf, until his great purpose in regard to him
should be fully accomplished, so that at the close of life he could look
to God as his Deliverer, and feel that all along his perilous journey he
had been his great Protector.
{c} "delivered us from" 2 Peter 2:9
{*} "yet" "still"
Verse 11. Ye also helping together by prayer for us. Tindal renders
this, in connexion with the close of the previous verse, "we trust that
yet hereafter he will deliver us, by the help of your prayer for us."
The word rendered "helping together," means co-operating, aiding,
assisting; and the idea is, that Paul felt that his trials might be
turned to good account, and give occasion for thanksgiving; and
that this was to be accomplished by the aid of the prayers of his
fellow Christians. He felt that the church was one, and that Christians
should sympathize with one another, He evinced deep humility
and tender regard for the Corinthians when he called on them to
aid him by their prayers. Nothing could be better calculated to
excite their tender affection and regard than thus to call on them to
sympathize with him in his trials, and to pray that those trials might
result in thanksgiving throughout the churches.
That for the gift bestowed upon us. The sentence which occurs here
is very perplexing in the original, and the construction is difficult.
But the main idea is not difficult to be seen. The "gift" here referred
to (\~to carisma\~) means, doubtless, the favour shown to him in his rescue
from so imminent a peril; and he felt that this was owing to the prayers
of many persons on his behalf. He believed that he had been remembered
in the petitions of his friends and fellow Christians, and that his
deliverance was owing to their supplications.
By the means of many persons. Probably meaning that the favour
referred to had been imparted by means of the prayers of many
individuals who had taken a deep interest in his welfare. But it may
also imply, perhaps, that he had been directly assisted, and had been
rescued from the impending danger by the interposition of many friends
who had come to his relief. The usual interpretation is, however, that
it was by the prayers of many in his behalf.
Thanks may be given by many on our behalf. Many may be induced also
to render thanks for my deliverance. The idea is, that as he had been
delivered from great peril by the prayers of many persons, it was proper
also that thanksgiving should be offered by as many in his behalf, or on
account of his deliverance. "Mercies that have been obtained by prayer
should be acknowledged by praise."-- Doddridge. God had mercifully
interposed in answer to the prayers of his people; and it was proper
that his mercy should be as extensively acknowledged. Paul was desirous
that God should not be forgotten; and that those who had sought his
deliverance should render praise to God: perhaps intimating here, that
those who had obtained mercies by prayer, were prone to forget their
obligation to return thanks to God for his gracious and merciful
interposition.
{a} "helping together" Romans 15:30; Philippians 1:19; James 5:16-18
{*} "gift" "benefit"
Verse 12. For our rejoicing is this. The source or cause of our
rejoicing. "I have a just cause of rejoicing; and it is, that I have
endeavoured to live a life of simplicity and godly sincerity, and have
not been actuated by the principles of worldly wisdom." The connexion
here is not very obvious, and it is not quite easy to trace it. Most
expositors, as Doddridge, Locke, Macknight, Bloomfield, etc. suppose
that he mentions the purity of his life as a reason why he had
a right to expect their prayers, as he had requested in 2 Corinthians 1:11.
They would not doubt, it is supposed, that his life had been
characterized
by great simplicity and sincerity, and would feel, therefore, a deep
interest in his welfare, and be disposed to render thanks that he had
been preserved in the day of peril. But the whole context and the
scope of the passage are rather to be taken into view. Paul had been
exposed to death, he had no hope of life. Then the ground of his
rejoicing and of his confidence was, that he had lived a holy life.
he had not been actuated by "fleshly wisdom," but he had been
animated and guided by "the grace of God." His aim had been
simple, his purpose holy, and he had the testimony of his conscience
that his motives had been right; and he had, therefore, no concern
about the result. A good conscience, a holy life through Jesus
Christ, will enable a man always to look calmly on death. What
has a Christian to fear in death? Paul had kept a good conscience
towards all; but he says that he had special and peculiar joy that
he had done it towards the Corinthians. This he says, because
many there had accused him of fickleness, and of disregard for their
interests. He declares, therefore, that even in the prospect of death
he had a consciousness of rectitude towards them, and proceeds to
show 2 Corinthians 1:13-23 that the charge against him was not well-founded.
I regard this passage, therefore, as designed to express
the fact that Paul, in view of sudden death, had a consciousness of
a life of piety, and was comforted with the reflection that he had
not been actuated by the "fleshly wisdom" of the world.
The testimony of our conscience. An approving conscience. It does not
condemn me on the subject. Though others might accuse him,
though his name might be calumniated, yet he had comfort in the
approval which his own conscience gave to his course. Paul's
conscience was enlightened, and its decisions were correct. Whatever
others might charge him with, he knew what had been the aim
and purpose of his life; and the consciousness of upright aims, and
of such plans as the "grace of God" would prompt to, sustained
him. An approving conscience is of inestimable value when we are
calumniated--and when we draw near to death.
That in simplicity. \~en aplothti\~. Tindal renders this forcibly,
"without doubleness." The word means sincerity, candour, probity,
plain-heartedness, Christian simplicity, frankness, integrity. See
2 Corinthians 11:3. It stands opposed to double-dealings and purposes; to
deceitful appearances, and crafty plans; to mere policy, and craftiness
in accomplishing an object. A man under the influence of this, is
straightforward, candid, open, frank; and he expects to accomplish his
purpose by integrity and fair dealing, and not by stratagem and
cunning. Policy, craft, artful plans, and deep-laid schemes of deceit
belong to the world; simplicity of aim and purpose are the true
characteristics of a real Christian.
And godly sincerity. Greek, "Sincerity of God." This may be a
Hebrew idiom, by which the superlative degree is indicated; when, in
order to express the highest degree, they added the name of God, as in
the phrases "mountains of God," signifying the highest mountains, or
"cedars of God," denoting lofty cedars. Or it may mean such sincerity as
God manifests and approves; such as he, by his grace, would produce in
the heart; such as the religion of the gospel is fitted to produce. The
word used here, \~eilikrineia\~, and rendered sincerity, denotes, properly,
clearness, such as is judged of or discerned in sunshine, (from
\~eilh\~ and \~krinw\~,) and thence pureness, integrity. It is most
probable that the phrase here denotes that sincerity which
God produces and approves; and the sentiment is, that pure religion,
the religion of God, produces entire sincerity in the heart.
Its purposes and aims are open and manifest, as if seen in the
sunshine. The plans of the world are obscure, deceitful, and dark,
as if in night.
Not with fleshly wisdom. Not with the wisdom which is manifested by
the men of this world; not by the principles of cunning, and mere
policy, and expediency, which often characterize them. The phrase here
stands opposed to simplicity and sincerity, to openness and
straightforwardness. And Paul means to disclaim for himself, and for
his fellow-labourers, all that carnal policy which distinguishes the
mere men of the world. And if Paul deemed such policy improper for him,
we should deem it improper for us; if he had no plans which he wished
to advance by it, we should have none; if he would not employ it in the
promotion of good plans, neither should we. It has been the curse of
the church and the bane of religion; and it is to this day exerting a
withering and blighting influence on the church. The moment that such
plans are resorted to, it is proof that the vitality of religion is
gone; and any man who feels that his purposes cannot be accomplished
but by such carnal policy, should set it down as full demonstration
that his plans are wrong, and that his purpose should be abandoned.
But by the grace God. This phrase stands opposed, evidently, to
"fleshly wisdom." It means that Paul had been influenced by such
sentiments and principles as would be suggested or prompted by the
influence of his grace. Locke renders it, "By the favour of God
directing me." God had shown him favour; God had directed him; and he
had kept him from the crooked and devious ways of mere worldly policy.
The idea seems to be not merely that he had pursued a correct and
upright course of life, but that he was indebted for this to the mere
grace and favour of God--an idea which Paul omitted no opportunity of
acknowledging.
We have had our conversation. We have conducted ourselves,
(\~anestrafhmen\~.) The word here used means, literally, to turn up, to
overturn; then to turn back, to return, and, in the middle voice, to
turn one's self around, to turn one's self to anything, and, also, to
move about in, to live in, to be conversant with, to conduct one's
self. In this sense it seems to be used here.
Comp. Hebrews 10:33; 13:18; 1 Timothy 3:15; 1 Peter 1:17. The word
conversation we usually apply to oral discourse; but in the
Scriptures it means conduct; and the sense of the passage is, that Paul
had conducted himself in accordance with the principles of the grace
of God, and had been influenced by that.
In the world. Everywhere; wherever I have been. This does not mean
in the world, as contradistinguished from the church; but in the world
at large, or wherever he had been, as contradistinguished from the
church at Corinth. It had been his common and universal practice.
And more abundantly to you-ward. Especially towards you. This was
added, doubtless, because there had, been charges against him in
Corinth, that he had been crafty, cunning, deceitful, and especially
that he had deceived them, 2 Corinthians 1:17, in not visiting them as he
had promised. He affirms, therefore, that in all things he had acted
in the manner to which the grace of God prompted, and that his
conduct, in all respects, had been that of entire simplicity and
sincerity.
{+} "rejoicing" "glorying"
{b} "not with fleshly" 1 Corinthians 2:4,13
{c} "Grace of God" 1 Corinthians 15:10
{++} "fleshly" "carnal"
{&} "conversation" "Behaved ourselves"
{|} "to you-ward" "Towards you"
Verse 13. For we write none other things, etc. There has been much
variety in the interpretation of this passage; and much difficulty
felt in determining what it means. The sense seems to me to be
this: Paul had just declared that he had been actuated by pure
intentions and by entire sincerity, and had in all things been
influenced by the grace of God. This he had shown everywhere, but
more particularly among them at Corinth. That they fully knew.
In making this affirmation they had full evidence, from what they
had known of him in former times, that such had been his course of
life; and he trusted that they would be able to acknowledge the
same thing to the end, and that they would never have any occasion
to form a different opinion of him. It will be recollected that it is
probable that some at Corinth had charged him with insincerity;
and some had accused him of fickleness in having promised to come
to Corinth and then changing his mind, or had charged him with
never having intended to come to them. His object in this verse is
to refute such slanders; and he says, therefore, that all that he
affirmed in his writings about the sincerity and simplicity of his
aims, was such as they knew from their past acquaintance with him
to be true; and that they knew that he was a man who would keep
his promises. It is an instance of a minister who was able to appeal
to the people among whom he had lived and laboured in regard to
the general sincerity and uprightness of his character--such an appeal
as every minister ought to be able to make to refute all slanders;
and such as he will be able to make successfully, if his life, like that
of Paul, is such as to warrant it. Such seems to me to be the sense
of the passage, Beza, however, renders it, "I write no other things
than what ye read, or may understand ;" and so Rosenmuller,
Wetstein, Macknight, and some others interpret it; and they explain it
as meaning, "I write nothing secretly, nothing ambiguously,
but I express myself dearly, openly, plainly, so that I may be read
and understood by all." Macknight supposes that they had charged
him with using ambiguous language, that he might afterwards interpret it
to suit his own purpose. The objection to this is, that Paul never
adverts to the obscurity or perspicuity of his own language. It was his
conduct that was the main subject on which he was writing; and the
connexion seems to demand that we understand him as affirming that they
had abundant evidence that what he affirmed of his simplicity of aim and
integrity of life was true.
Than what ye read. \~anaginwskete\~. This word properly means, to
know accurately; to distinguish; and in the New Testament usually
to know by reading. Doddridge remarks, that the word is ambiguous, and
may signify either to acknowledge, to know, or to read.
He regards it as here used in the sense of knowing. It is probably
used here in the sense of knowing accurately, or surely; of
recognising from their former acquaintance with him. They would
see that the sentiments which he now expressed were such as accorded
with his character and uniform course of life.
Or acknowledge. \~epiginwskete\~. The preposition \~epi\~ in composition
here is intensive; and the word denotes, to know fully; to receive
full knowledge of; to know well; or to recognise. It here means that
they would fully recognise, or know entirely to their satisfaction, that
the sentiments which he here expressed were such as accorded with his
general manner of life. From what they knew of him, they could not but
admit that he had been influenced by the principles stated.
And I trust ye shall acknowledge. I trust that my conduct will be
such as to convince you always that I am actuated by such principles. I
trust you will never witness any departure from them--the language
of a man of settled principle, and of fixed aims and honesty of life.
An honest man can always use such language respecting himself.
Even to the end. To the end of life; always. "We trust that
you will never have occasion to think dishonourably of us; or to
reflect on any inconsistency in our behaviour."--Doddridge.
{*} "read" "know"
Verse 14. As also ye have acknowledged us. You have had occasion to
admit my singleness of aim, and purity of intention and of life, by
your former acquaintance with me; and you have cheerfully done it.
In part. \~apo merouv\~. Tindal renders this, "as ye have found
us partly." The sense seems to be, "as part of you acknowledge;"
meaning that a portion of the church was ready to concede to him
the praise of consistency and uprightness, though there was a faction,
or a part, that denied it.
That we are your rejoicing. That we are your joy, and your
boasting. That is, you admit me to be an apostle; you regard me as your
teacher and guide; you recognise my authority, and acknowledge the
benefits which you have received through me.
Even as ye also are our's. Or, as you will be our rejoicing in the
day when the Lord Jesus shall come to gather his people to himself.
Then it will be seen that you were saved by our ministry; and then it
will be an occasion of abundant and eternal thanksgiving to God that
you were converted by our labours. And as you now regard it as a matter
of congratulation and thanksgiving that you have such teachers as we
are, so shall we regard it as a matter of congratulation and
thanksgiving--as our chief joy--that we were the instruments of saving
such a people. The expression implies that there was mutual
confidence, mutual love, and mutual cause of rejoicing, it is well when
ministers and people haw such confidence in each other, and have
occasion to regard their connexion as a mutual cause of rejoicing and
of \~kauchma\~ or boasting.
{a} "that we are your" Philippians 4:1
{+} "rejoicing" "grace"
Verse 15. And in this confidence. In this confidence of my integrity,
and that you had this favourable opinion of me, and appreciated
the principles of my conduct, I did not doubt that you would
receive me kindly, and would give me again the tokens of your
affection and regard. In this Paul shows, that however some of
them might regard him, yet that he had no doubt that the majority
of the church there would receive him kindly.
I was minded. I willed, (\~eboulomhn\~;) it was my intention.
To come unto you before. Tindal renders this, "the other time."
Paul refers doubtless to the time when he wrote his former epistle,
and when it was his serious purpose, as it was his earnest wish, to
visit them again, See 1 Corinthians 16:6. In this purpose he had been
disappointed, and he now proceeds to state the reasons why he had not
Visited them as he had purposed, and to show that it did not arise from
any fickleness of mind. His purpose had been at first to pass through
Corinth on his way to Macedonia, and to remain some time with them. See
2 Corinthians 1:16. Comp. 1 Corinthians 16:5,6. This purpose he had now changed;
and instead of passing through Corinth on his way to Macedonia, he
had gone to Macedonia by the way of Troas, (2 Corinthians 2:12;) and the
Corinthians having, as it would seem, become acquainted with this fact,
had charged him with insincerity in the promise, or fickleness in regard
to his plans. Probably it had been said by some of his enemies that he
had never intended to visit them.
That ye might have a second benefit. Marg., grace. The word here
used (\~carin\~) is that which is commonly rendered grace, and means
probably favour, kindness, good-will, beneficence; and especially
favour to the undeserving. Here it is evidently used in the sense of
gratification, or pleasure. And the idea is, that they had been formerly
gratified and benefited by his residence among them; he had been the
means of conferring important favours them, and he was desirous of being
again with them, in order, to gratify them by his presence, and that he
might, be the means of imparting to them other favours. Paul presumed
that his presence with them would be to them a source of pleasure,
and that his coming would do them good. It is the language of a man who
felt assured that he enjoyed, after all, the confidence of the mass
of the church there, and that they would regard his being with them as a
favour. He had been with them formerly almost two years. His residence
there had been pleasant to them and to him; and had been the occasion of
important benefits to them, He did not doubt that it would be so again.
Tindal renders this, "that you might have had a double pleasure." It may
be remarked here, that several Mss. instead of \~carin\~, grace,
read \~caran\~, joy.
{++} "minded" "desirous"
{&} "before" "formerly"
{1} "benefit" "grace"
Verse 16. And to pass by you. Through (\~di\~) you; that is,
through your city, or province; or to take them, as we say, in his way.
His design was to pass through Corinth and Achaia on his journey.
This was not the direct way from Ephesus to Macedonia. An inspection
of a map (see the map of Asia Minor prefixed to the Notes on the Acts of
the Apostles) will show at one view that the direct way was that which
he concluded finally to take--that by Troas. Yet he had designed to go
out of his way in order to make them a visit; and intended also, perhaps,
to make them a longer visit on his return, The former part of the plan
he had been induced to abandon.
Into Macedonia. A part of Greece having Thrace on the north, Thessaly
south, Epirus west, and the AEgean Sea east. See Barnes "Acts 16:9".
And of you to be brought on my way. By you. See Barnes "1 Corinthians 16:6".
Toward Judea. His object in going to Judea was to convey the
collection for the poor saints which he had been at so much pains to
collect throughout the churches of the Gentiles.
See Barnes "Romans 15:25", See Barnes "Romans 15:26".
Comp. 1 Corinthians 16:3,4.
{*} "brought" "conducted"
{a} "my way" Acts 21:5
Verse 17. When I therefore was thus minded. When I formed this
purpose; when I willed this, and expressed this intention.
Did I use lightness? The word \~elafria\~ (from \~elafrov\~) means,
properly, lightness in weight. Here it is used in reference to the
mind; and in a sense similar to our word levity, as denoting
lightness of temper or conduct; inconstancy, changeableness, or
fickleness. This charge had been probably made, that he had made the
promise without any due consideration, or without any real purpose of
performing it; or that he had made it in a trifling and thoughtless
manner. By the interrogative form here, he sharply denies that it was a
purpose formed in a light and trifling manner.
Do I purpose according to the flesh. In such a manner as may suit my
own convenience and carnal interest. Do I form plans adapted only to
promote my own ease and gratification, and to be abandoned when they are
attended with inconvenience? The phrase "according to the flesh"
here seems to mean, "in such a way as to promote my own ease and
gratification; in a manner such as the men of the world form; such as
would be formed under the influence of earthly passions and desires, and
to be forsaken when those plans would interfere with such gratifications."
Paul denies in a positive manner that he formed such plans; and they
should have known enough of his manner of life to be assured that
that was not the nature of the schemes which he had devised?
Probably no man ever lived who formed his plans of life less for the
gratification of the flesh than Paul.
That with me there should be yea, yea, and nay, nay! There has been
a great variety in the interpretation of this passage. See Bloomfield,
Crit. Dig. in loco. The meaning seems to be, "That there should be
such inconstancy and uncertainty in my counsels and actions, that no one
could depend on me, or know what he had to expect from me." Bloomfield
supposes that the phrase is a proverbial one, and denotes a headstrong,
self-willed spirit, which will either do things or not do them, as he
pleases, without giving any reasons. He supposes that the repetition
of the words yea and nay is designed to denote positiveness of
assertion--such positiveness as is commonly shown by such persons, as in
the phrases, "what I have written I have written," "what I have done
I have done." It seems more probable however, that the phrase is
designed to denote the ready compliance which an inconstant and
unsettled man is accustomed to make with the wishes of others; his
expressing a ready assent to what they propose; falling in with their
views; readily making promises; and instantly, through some
whim, or caprice, or wish of others, saying "yea, nay," to the same
thing; that is, changing his mind, and altering his purpose without
any good reason, or in accordance with any fixed principle or settled
rule of action. Paul says that this was not his character. He did
not affirm a thing at one time and deny it at another; he did. not
promise to do a thing one moment and refuse to do it the next.
{+} "thus minded" "thus purposed"
{b} "according to the flesh" 2 Corinthians 10:2
{++} "flesh" "after the manner of men"
Verse 18. But as God is true. Tindal renders this, in accordance more
literally with the Greek, "God is faithful; for our preaching unto
you was not yea and nay." The phrase seems to have the form of
an oath, or to be a solemn appeal to God as a witness, and to be
equivalent to the expression "the Lord liveth," or, "as the Lord
liveth." The idea is, "God is faithful and true. He never deceives;
never promises that which he does not perform. So true is it that I
am not fickle and changing in my purposes." The idea of the faithfulness
of God is the argument which Paul urges why he felt himself bound to be
faithful also. That faithful God he regarded as a witness, and to that
God he could appeal on the occasion.
Our word. Marg., preaching, (\~o logov\~). This may refer either to
his preaching, to his promises of visiting them, or his declarations to
them in general on any subject. The particular subject under discussion
was the promise which he had made to visit them. But he here seems to
make his affirmation general, and to say universally of his promises,
and his teaching, and of all his communications to them, whether orally
or in writing, that they were not characterized by inconstancy and
changeableness. It was not his character to be fickle, unsettled, and
vacillating.
{1} "our word" "preaching"
Verse 19. For the Son of God. In this verse and the following, Paul
states that he felt himself bound to maintain the strictest veracity,
for two reasons: the one, that Jesus Christ always evinced the
strictest veracity, 2 Corinthians 1:19; the other, God was always true to all
the promises that he made, (ver. 20 ;) and as he felt himself to be
the servant of the Saviour and of God, he was bound by the most
sacred obligations also to maintain' a character irreproachable in
regard to veracity. On the meaning of the phrase "Son of God,"
See Barnes "Romans 1:4".
Jesus Christ. It is agreed, says Bloomfield, by the best commentators,
ancient and modern, that by Jesus Christ is here meant his doctrine. The
sense is, that, the preaching respecting Jesus Christ did not represent
him as fickle and changeable--as unsettled, and as unfaithful; but as
TRUE, consistent, and faithful. As that had been the regular and constant
representation of Paul and his fellow-labourers in regard to the Master
whom they served, it was to be inferred that they felt themselves bound
sacredly to observe the strictest constancy and veracity.
By us, etc. Silvanus, here mentioned, is the same person who in the
Acts of the Apostles is called Silas. He was with Paul at Philippi,
and was imprisoned there with him, Acts 16 and was afterwards with
Paul and Timothy at Corinth when he first visited that city,
Acts 18:5. Paul was so much attached to him, and had so much
confidence in him, that he joined his name with his own in several of
his epistles, 1 Thessalonians 1:1; 2 Thessalonians 1:1.
Was not yea and nay. Our representation of him was not that he was
fickle and changeable.
But in him was yea. Was not one thing at one time, and another at
another. He is the same yesterday, today, and for ever. All that he
says is true; all the promises that he makes are firm; all his
declarations are faithful. Paul may refer to the fact that the Lord
Jesus when on earth was eminently characterized by TRUTH. Nothing was
more striking than his veracity. He, called himself the truth," as
being eminently true in all his declarations. "I am the way, and THE
TRUTH, and the life," John 14:6; Revelation 3:7. And thus (Revelation 3:14)
he is called the faithful and true Witness." In all his life he was
eminently distinguished for that. His declarations were simple
truth; his narratives were simple, unvarnished, uncoloured:
unexaggerated statements of what actually occurred. He never
disguised the truth; never prevaricated; never had any mental
reservation; never deceived; never used any word, or threw in any
circumstance, that was fitted to lead the mind astray. He himself said
that this was the great object which he had in view in coming into the
world. "To this end was I born, and for this cause came I into the
world, that I should bear witness unto the truth," John 18:37.
As Jesus Christ was thus distinguished for simple truth, Paul felt
that he was under sacred obligations to imitate him and always to
evince the same inviolable fidelity. The most felt obligation on earth
is that which the Christian feels to imitate the Redeemer.
{d} "Son of God" Mark 1:1; Romans 1:4
Verse 20. For all the promises of God in him. All the promises
God has made through him. This is another reason why Paul felt
himself bound to maintain a character of the strictest veracity. The
reason was, that God always evinced that; and that as none of
promises failed, he felt himself sacredly bound to imitate him,
to adhere to all his. The promises of God which are made through
Christ, relate to the pardon of sin to the penitent; the sanctification
of his people; support in temptation and trial; guidance in perplexity;
peace in death, and eternal glory beyond the grave. All of these are
made through a Redeemer, and none of these shall fail,
Are yea. Shall all be certainly fulfilled. There shall be no
vacillation on the part of God; no fickleness; no abandoning of his
gracious intention.
And in him Amen. In Revelation 3:14, the Lord Jesus is called the Amen.
The word means true, faithful, certain; and the expression here means
that all the promises which are made to men through a Redeemer shall be
certainly fulfilled. They are promises which are confirmed and
established, and which shall by no means fail.
Unto the glory of God by us. Either by us ministers and apostles, or
by us who are Christians. The latter, I think, is the meaning; and Paul
means to say, that the fulfillment of all the promises which God has made
to his people shall result in his glory and praise as a God of
condescension and veracity. The fact that he has made such promises is
an act that tends to his own glory--since it was of his mere grace that
they were made; and the fulfillment of these promises in and through the
church, shall also tend to produce elevated views of his fidelity and
goodness.
{e} "in him" Romans 15:8,9; Hebrews 13:8
Verse 21. Now he which stablisheth us. He who makes us firm,
(\~o bebaiwn hmav\~;) that is, he who has confirmed us in the hopes of the
gospel, and who gives us grace to be faithful, and them in our promises. The
object of this is to trace all to God, and to prevent the appearance of
self-confidence or of boasting. Paul had dwelt at length on his own
fidelity and veracity. He had taken pains to prove that he was not
inconstant and fickle-minded. He here says, that this was not to be
traced to himself, or to any native goodness, but was all to be traced
to God. It was God who had given them all confident hope in
Christ; and it was-God who had given him grace to adhere to his
promises, and to maintain a character for veracity. The first "us,"
in this verse, refers probably to Paul himself; the second includes
also the Corinthians, as being also anointed and sealed.
And hath anointed us. Us who are Christians. It was customary to
anoint kings, prophets, and priests, on their entering on their
office, as a part of the ceremony of inauguration. The word anoint
is applied to a priest, Exodus 28:41; 40:15 to a prophet, 1 Kings 19:16;
Isaiah 61:1; to a king, 1 Samuel 10:1; 15:1; 2 Samuel 2:4; 1 Kings 1:34. It is
applied often to the Messiah as being, set apart or consecrated to his
office as prophet, priest, and king--i. e., as appointed by God to the
highest office ever held in the world. It is applied also to Christians
as being consecrated or set apart to the service of God by the Holy
Spirit--a use of the word which is derived from the sense of
consecrating, or setting apart, to the service of God. Thus in
1 John 2:20, it is said, "But we have an unction from the Holy One,
and know all things." So in 1 John 2:27, "But the anointing which ye
have received abideth in you," etc. The anointing which was used in the
consecration of prophets, priests, and kings, seems to have been designed
to be emblematic of the influences of the Holy Spirit, who is often
represented as poured upon those who are under his influence,
(Proverbs 1:23; Isaiah 44:3; Joel 2:28,29; Zechariah 12:10; Acts 10:45,) in the same way
as water or oil is poured out. And as Christians are everywhere
represented as being under the influence of the Holy Spirit, as being
those on whom the Holy Spirit is poured, they are represented as
"anointed." They are in this manner solemnly set apart, and consecrated
to the service of God.
Is God. God has done it. All is to be traced to him. It is not by
any native goodness which we have, or any inclination which we have by
nature to his service. This is one of the instances which abound so much
in the writings of Paul, where he delights to trace all good influences
to God.
{a} "stablisheth us" 2 Thessalonians 2:17; 1 Peter 5:10
{b} "anointed us" 1 John 2:20,27; Revelation 3:18
Verse 22. Who hath also sealed us. The word used here (from
\~sfragizw\~) means, to seal up; to close and make fast with a seal, or
signet--as, e.g., books, letters, etc., that they may not be read. It is
also used in the sense of setting a mark on anything, or a seal, to
denote that it is genuine, authentic, confirmed, or approved--as when a
deed, compact, or agreement is sealed. It is thus made sure; and is
confirmed, or established. Hence it is applied to persons, as denoting
that they are approved, as in Revelation 7:3: "Hurt not the earth, neither
the sea, nor the trees, till we have sealed the servants of our God in
their foreheads." Comp. Ezekiel 9:4. See Barnes "John 6:27", where
it is said of the Saviour, "for him hath God the Father sealed."
Comp. John 3:33. In a similar manner Christians are said to be sealed;
to be sealed by the Holy Spirit, Ephesians 1:13; 4:30; that is, the Holy
Spirit is given to them to confirm them as belonging to God. He grants
them his Spirit. He renews and sanctifies them. He produces in their
hearts those feelings, hopes, and desires which are an evidence
that they are approved by God; that they are regarded as his adopted
children; that their hope is genuine; and that their redemption and
salvation are SURE--in the same way as a seal makes a will or an
agreement sure. God grants to them his Holy Spirit as the certain pledge
that they are his, and shall be approved and saved in the last day. In
this there is nothing miraculous, or in the nature of direct revelation.
It consists of the ordinary operations of the Spirit on the heart,
producing repentance, faith, hope, joy, conformity to God, the love of
prayer and praise, and the Christian virtues generally; and
these things are the evidences that the Holy Spirit has renewed the
heart, and that the Christian is sealed for the day of redemption.
And given the earnest of the Spirit. The word here used
(\~arrabwna\~) from the Heb. \^HEBREW\^ means, properly, a pledge given to
ratify a contract; a part of the price, or purchase-money; a first
payment; that which confirms the bargain, and which is regarded as a
pledge that all the price will be paid. The word occurs in the
Septuagint and Hebrew, in Genesis 38:17,18,20. In the New Testament it
occurs only in this place, and in 2 Corinthians 5:5; Ephesians 1:14--in each place
in the same connexion as applied to the Holy Spirit, and his influences
on the heart. It refers to those influences as a pledge of the future
glories which await Christians in heaven. In regard to the "earnest," or
the part of a price which was paid in a contract, it may be remarked,
(1.) that it was of the same nature as the full price, being regarded as
a part of it;
(2.) it was regarded as a pledge or assurance that the full price would
be paid. So the "earnest of the Spirit" denotes that God gives to his
people the influences of his Spirit; his operation on the heart as a part
or pledge that all the blessings of the covenant of redemption shall be
given to them. And it implies,
(1.) that the comforts of the Christian here are of the same nature as
they will be in heaven. Heaven will consist of like comforts; of
love, and peace, and joy, and purity begun here, and simply
expanded there to complete and eternal perthetlon. The joys of heaven
differ only in degree, not in kind, from those of the Christian
on earth. That which is begun here is perfected there; and the feelings
and views which the Christian has here, if expanded and carried out,
would constitute heaven.
(2.) These comforts, these influences of the Spirit, are a pledge of
heaven. They are the security which God gives us that we shall be saved.
If we are brought under the renewing influences of the Spirit here; if
we are made meek, and humble, and prayerful by his agency; if we are
made to partake of the joys which result from pardoned sin; if we are
filled with the hope of heaven, it is all produced by the Holy Spirit;
and is a pledge or earnest, of our future inheritance--as the first
sheaves of a harvest are a pledge of a harvest, or the first payment
under a contract a pledge that all will be paid. God thus gives to his
people the assurance that they shall be saved; and by this "pledge"
makes their title to eternal life sure.
{c} "sealed us" Ephesians 1:13,14; 4:30; 2 Timothy 2:19
{d} "Spirit" Romans 8:9,14-16
Verse 23. Moreover I call God for a record upon my soul. It is well
remarked by Rosenmuller, that the second chapter should have commenced
here, since there is here a transition in the subject more distinct than
where the second chapter is actually made to begin. Here Tindal commences
the second chapter. This verse, with the subsequent statements, is
designed to show them the true reason why he had changed his purpose,
and had not visited them according to his first proposal. And that
reason was not that he was fickle and inconstant; but it was that he
apprehended that if he should go to them in their irregular and
disorderly state, he would be under a necessity of resorting to harsh
measures, and to a severity of discipline that would be alike painful to
them and to him. Dr. Paley has shown with great plausibility, if not
with moral certainty, that Paul's change of purpose about visiting them
was made before he wrote his first epistle; that he had at first
resolved to visit them, but that, on subsequent reflection, he thought it
would be better to try the effect of a faithful letter to them,
admonishing them of their errors, and entreating them to exercise proper
discipline themselves on the principal offender; that with this feeling
he wrote his first epistle, in which he does not state to them as yet
his change of purpose, or the reason of it; but that now, after he had
written that letter, and after it had had all the effect which he
desired, he states the true reason why he had not visited them. It was
now proper to do it. And that reason was, that he desired to spare them
the severity of discipline, and had resorted to the more mild and
affectionate measure of sending them a letter, and thus not making it
necessary personally to administer discipline. See Paley's Horae
Paulinae, on 2 Corinthians 4, 2 Corinthians 5. The phrase, "I call God for a record
upon my soul," is, in the Greek, "I call God for a witness against
my soul." It is a solemn oath, or appeal to God; and implies, that if
he did not in that case declare the truth, he desired that God would
be a witness against him, and would punish him accordingly. The
reason why he made this solemn appeal to God, was the importance
of his vindicating his own character before the church, from the
charges which had been brought against him.
That to spare you. To avoid the necessity of inflicting punishment
on you; of exercising severe and painful discipline. If he went among
them in the state of irregularity and disorder which prevailed there,
he would feel it to be necessary to exert his authority as an apostle,
and remove at once the offending members from the church, he expected
to avoid the necessity of these painful acts of discipline, by sending
to them a faithful and affectionate epistle, and thus inducing them to
re- form, and to avoid the necessity of a resort to that which would
have been so trying to him and to them. It was not, then, a disregard
for them, or a want of attachment to them, which had led him to change
his purpose, but it was the result of tender affection. This cause of
the change of his purpose, of course, he would not make known to them
in his first epistle, but now that that letter had accomplished all he
had desired, it was proper that they should be apprized of the reason
why he had resorted to this instead of visiting them personally.
Verse 24. Not for that we have dominion, etc. The sense of this
passage I take to be this: "The course which we have pursued has been
chosen, not because we wish to lord it over your faith, to control
your belief, but because we desired to promote your happiness.
had the former been our object, had we wished to set up a lordship
or dominion over you, we should have come to you with our apostolical
authority, and in the severity of apostolic discipline. We had
power to command obedience, and to control your faith. But we
chose not to do it. Our object was to promote your highest happiness.
We, therefore, chose the mildest and gentlest manner possible;
we did not exercise authority in discipline, we sent an affectionate
and tender letter." While the apostles had the right to prescribe
the articles of belief, and to propound the doctrines of God, yet they
would not do even that in such a manner as to seem to "lord it
over God's heritage," (\~ou kurieuomen\~;) they did not set up absolute
authority, or prescribe the things to be believed in a lordly and
imperative manner; nor would they make use of the severity of power
to enforce what they taught. They appealed to reason; they employed
persuasion; they made use of light and love to accomplish
their desires.
Are helpers of your joy. This is our main object, to promote your
joy. This object we have pursued in our plans; and in order to secure
this, we forbore to come to you, when, if we did come at that time,
we should have given occasion perhaps to the charge that we sought to
lord it over your faith.
For by faith ye stand. See Barnes "1 Corinthians 15:1". This seems to be a
kind of proverbial expression, stating a general truth, that it was by
faith that Christians were to be established or confirmed. The connexion
here requires us to understand this as a reason why he would not attempt
to lord it over their faith; or to exercise dominion over them. That
reason was, that thus far they had stood firm, in the main, in the
faith, (1 Corinthians 15:1;) they had adhered to the truths of the gospel,
and in a special manner now, in yielding obedience to the commands
and entreaties of Paul in the first epistle, they had showed that
they were in the faith, and firm in the faith. "It was not necessary or
proper, therefore, for him to attempt to exercise lordship over their
belief; but all that was needful was to help forward their joy, for they
were firm in the faith. We may observe,
(1.) that it is a part of the duty of ministers to help forward the joy
of Christians.
(2.) This should be the object even in administering discipline and
reproof.
(3.) If even Paul would not attempt to lord it over the faith of
Christians, to establish a domination over their belief, how absurd and
wicked is it for uninspired ministers now-- for individual ministers,
for conferences, conventions, presbyteries, synods, councils, or for
the pope--to attempt to establish a spiritual dominion in
controlling the faith of men. The great evils in the church have
arisen from their attempting to do what Paul would not do; from
attempting to establish a dominion which Paul never sought, and which
Paul would have abhorred. Faith must be free, and religion must be free,
or they cannot exist at all.
{a} "have dominion" 1 Corinthians 3:5; 1 Peter 5:3
{b} "by faith" Romans 11:20; 1 Corinthians 15:1
REMARKS on 2nd Corinthians Chapter One
In view of this chapter we may remark,
(1.) God is the only true and real source of comfort in times of
trial, 2 Corinthians 1:3. It is from him that all real consolation must come,
and he only can meet and sustain the soul when it is borne down
with calamity. All persons are subjected to trial, and, at some
periods of their lives, to severe trial, Sickness is a trial; the death
of a friend is a trial; the loss of property or health, disappointment,
and reproach, and slander, and poverty, and want, are trials to which
we are all more or less exposed. In these trials, it is natural to look
to some source of consolation; some way in which they may be
borne. Some seek consolation in philosophy, and endeavour to
blunt their feelings and destroy their sensibilities, as the ancient
stoics did. But "to destroy sensibility is not to produce comfort."
--Dr. Mason. Some plunge deep into pleasures, and endeavour to
drown their sorrows in the intoxicating draught; but this is not to
produce comfort to the soul, even were it possible in such pleasures
to forget their sorrows. Such were the ancient epicureans. Some
seek consolation in their surviving friends, and look to them to
comfort and sustain the sinking heart. But the arm of an earthly
friend is feeble, when God lays his hand upon us. It is only the
hand that smites that can heal; only the God that sends the affliction
that can bind up the broken spirit. He is the "Father or mercies," and
he "the God of ALL consolation ;" and in affliction there is no true
comfort but in him.
(2.) This consolation in God is derived from many sources.
(a.) He is the "Father of mercies," and we may be assured, therefore,
that he does nothing inconsistent with MERCY.
(b.) We may be assured that he is right--always right--and that he does
nothing but right. We may not be able to see the reason of his
doings, but we may have the assurance that it is all right, and will
yet be seen to be right.
(c.) There is comfort in the fact that our afflictions are ordered by an
intelligent Being, by one who is all-wise and all-knowing. They are
not the result of blind chance; but they are ordered by one who is wise
to know what ought to be done, and who is so just that he will do
nothing wrong. There could be no consolation in the feeling that mere
chance directed our trials; nor can there be consolation except in the
feeling that a Being of intelligence and goodness directs and orders all.
The true comfort, therefore, is to be found in religion, not in atheism
and philosophy.
(3.) It is possible to bless God in the midst of trials, and as the
result of trial. It is possible so clearly to see his hand, and to be
so fully satisfied with the wisdom and goodness of his dealings, even
when we are severely afflicted, as to see that he is worthy of our
highest confidence and most exalted praise, 2 Corinthians 1:3. God may be
seen, then, to be the "Father of mercies;" and he may impart, even then,
a consolation which we never experienced in the days of prosperity. Some
of the purest and most elevated joys known upon earth, are experienced
in the very midst of outward calamities; and the most sincere and
elevated thanksgivings which are offered to God, are often those which
are the result of sanctified afflictions. It is when we are brought
out from such trials, where we have experienced the rich consolations
and the sustaining power of the gospel, that we are most disposed to
say with Paul, "Blessed be God;" and can most clearly see that he is
the "Father of mercies." No Christian will ever have occasion to regret
the trials through which God has brought him. I never knew a sincere
Christian who was not finally benefited by trials.
(4.) Christian joy is not apathy, it is comfort, 2 Corinthians 1:4,6.
It is not insensibility to suffering; it is not stoical indifference. The
Christian feels his sufferings as keenly as others. The Lord Jesus
was as sensitive to suffering as any one of the human family ever
was; he was as susceptible of emotion from reproach, contempt, and scorn,
and he as keenly felt the pain of the scourge, the nails, and the cross,
as any one could. But there is positive joy, there is true and solid
comfort. There is substantial, pure, and elevated happiness, Religion
does not blunt the feelings, or destroy the sensibility, but it brings
in consolations which enable us to bear our pains, and to endure
persecution without murmuring. In this, religion differs from all
systems of philosophy. The one attempts to blunt and destroy our
sensibilities to suffering; the other, while it makes us more delicate
and tender in our feelings, gives consolation adapted to that
delicate sensibility, and fitted to sustain the soul,
notwithstanding the acuteness of its sufferings.
(5.) Ministers of the gospel may expect to be peculiarly tried and
afflicted, 2 Corinthians 1:5. So it was with Paul and his fellow-apostles;
and so it has been since. They are the special objects of the hatred of
sinners, as they stand in the way of the sinful pursuits and pleasures
of the world; and they are, like their Master, especially hated by the
enemy of souls. Besides, they are, by their office, required to minister
consolation to others who are afflicted; and it is so ordered in the
providence of God, that they are subjected to peculiar trials
often, in order that they may be able to impart peculiar consolations.
They are to be the examples and the guides of the church of God;
and God takes care that they shall be permitted to show by their
example, as well as by their preaching, the supporting power of the
gospel in times of trial.
(6.) If we suffer much in the cause of the Redeemer, we may also
expect much consolation, 2 Corinthians 2:5. Christ will take care that our
hearts shall be filled with joy and peace. As our trials in his cause
are, so shall our consolations be. If we suffer much, we shall enjoy
much; if we are persecuted much, we shall have much support; if
our names, are cast out among men for his sake, we shall have
increasing evidence that they are written in his book of life. There
are things in the Christian religion which can be learned only in the
furnace of affliction; and he who has never been afflicted on account
of his attachment to Christ, is a stranger yet to much, very much of
the fulness and beauty of that system of religion which has been
appointed by the Redeemer, and to much, very much, of the beauty
and power of the promises of the Bible. No man will ever understand
all the Bible who is not favoured with much persecution and
many trials.
(7.) We should be willing to suffer, 2 Corinthians 1:3-5. If we are willing
to be happy, we should also be willing to suffer. If we desire
to be happy in religion, we should be willing to suffer. If we
expect to be happy, we should also be willing to endure much. Trials
fit us for enjoyment here, as well as for heaven hereafter.
(8.) One great design of the consolation which is imparted to
Christians in the time of affliction is, that they may be able to impart
Consolation also to others, 2 Corinthians 1:4,6,7. God designs that we should
thus be mutual aids. And he comforts a pastor in his trials, that he
may, by his own experience, be able to minister consolation to the
people of his charge; he comforts a parent, that he may administer
consolation to his children; a friend, that he may comfort a friend.
He who attempts to administer consolation should be able to speak
from experience; and ,God, therefore, afflicts and comforts all his
people, that they may know how to administer consolation to those
with whom they are connected.
(9.) If we have experienced peculiar consolations ourselves in
times of trial, we are under obligations to seek out and comfort
others who are afflicted. So Paul felt. We should feel that God
has qualified us for this work; and having qualified us for it, that
he calls on us to do it. The consolation which God gives in affliction
is a rich treasure which we are bound to impart to others; the
experience which we have of the true sources of consolation is an
inestimable talent which we are to use for the promotion of his glory.
No man has a talent for doing more direct good than he who can go
to the afflicted, and bear testimony, from his own experience, to the
goodness of God. And every man who can testify that God is good,
and is able to support the soul in times of trial,--and what Christian
cannot do it who has ever been afflicted?--should regard himself as
favoured with a peculiar talent for doing good, and should rejoice
in the privilege of using it to the glory of God. For there is no
talent more honourable than that of being able to promote the Divine
glory, to comfort the afflicted, or to be able, from personal experience,
to testify that God is good--always good. "The power of doing
good, always implies an obligation to do it."--Cotton Mather.
(10.) In this chapter, we have a case of a near contemplation of
death, 2 Corinthians 1:8,9. Paul expected soon to die. He had the sentence
of death in himself. He saw no human probability of escape. He
was called, therefore, calmly to look death in the face, and to
contemplate it as an event certain and near. Such a condition is deeply
interesting; it is the important crisis of life. And yet it is an
event which all must soon contemplate. We all, in a short period, each
one for himself, must look upon death as certain, and as near to us;
as an event in which we are personally interested, and from which
we cannot escape. Much as we may turn away from it in health,
and unanxious as we may be then in regard to it, yet by no possibility
can we long avert our minds from the subject. It is interesting, then,
to inquire how Paul felt when he looked at death; how we should feel;
and how we actually shall feel when we come to die.
(11.) A contemplation of death as near and certain, is fitted to
lead us to trust in God. This was the effect in the case of Paul,
2 Corinthians 1:9. He had learned in health to put his trust in him; and now,
when the trial was apparently near, he had nowhere else to go, and
he confided in him alone. He felt that if he was rescued, it could
be only by the interposition of God; and that there was none but
God who could sustain him if he should die. And what event can
there be that is so well fitted to lead us to trust in God as death
And where else can we go in view of that dark hour? For
(a.) we know not what death is. We have not tried it; nor do we know
what grace may be necessary for us in those unknown pangs and
sufferings; in that deep darkness, and that sad gloom.
(b.) Our friends cannot aid us then. They will, they must, then give us
the parting hand; and as we enter the shades of the dark valley, they
must bid us farewell. The skill of the physician then will fail Our
worldly friends will forsake us when we come to die. They do not
love to be in the room of death, and they can give us no consolation
if they are there. Our pious friends cannot attend us far in the
dark valley. They may pray, and commend us to God, but even they must
leave us to die alone. Who but God can attend us? Who but he can
support us then?
(c.) God only knows what is beyond death. How do we know the way to
his bar, to his presence, to his heaven? How can we direct our own steps
in that dark and unknown world? None but God our Saviour can guide us
there; none else can conduct us to his abode.
(d.) None but God can sustain us in the pain, the anguish, the
feebleness, the sinking of the powers of body and of mind in that
distressing hour. He can uphold us then; and it is an unspeakable
privilege to be permitted then, "when heart and flesh faint," to say of
him, God is the strength of our heart, and our portion for ever,
Psalms 73:26.
(12.) We should regard a restoration from dangerous sickness,
and from imminent peril of death, as a kind of resurrection. So Paul
regarded it, 2 Corinthians 1:9. We should remember how easy it would have
been for God to have removed us; how rapidly we were tending to
the grave; how certainly we should have descended there, but for
his interposition. We should feel, therefore, that we owe our lives
to him as really and entirely as though we had been raised up from
the dead; and that the same kind of power and goodness have been
evinced as would have been had God given us life anew. Life is
God's gift; and every instance of recovery from peril, or from
dangerous illness, is as really an interposition of his mercy as though
we had been raised up from the dead.
(13.) We should, in like manner, regard a restoration of our
friends from dangerous sickness, or peril of any kind, as a species of
resurrection from the dead. When a parent, a husband, a wife, or
a child has been dangerously ill, or exposed to some imminent
danger, and has been recovered, we cannot but feel that the recovery
is entirely owing to the interposition of God. With infinite ease he
could have consigned them to the grave; and had he not mercifully
interposed, they would have died. As they were originally his gift
to us, so we should regard each interposition of that kind as a
new gift, and receive the recovered and restored friend as a fresh
gift from his hand.
(14.) We should feel that lives thus preserved, and thus recovered
from danger, belong to God. He has preserved them. In the most
absolute sense they belong to him, and to him they should be consecrated.
So Paul felt; and his whole life shows how entirely he regarded himself
as bound to devote a life often preserved in the midst of peril, to the
service of his kind Benefactor. There is no claim more absolute than that
which God has on those whom he has preserved from dangerous situations,
or whom he has raised up from the borders of the grave. All the strength
which he has imparted, all the talent, learning, skill which he has thus
preserved, should be regarded in the most absolute sense as his, and
should be honestly and entirely consecrated to him. But for him we
should have died; and he has a right to our services and obedience, which
is entire, and which should be felt to be perpetual. And it may be
added, that the right is not less clear and strong to the service of
those whom he keeps without their being exposed to such peril, or
raised up from such beds of sickness. A very few only of the
interpositions of God in our behalf are seen by us. A small part of the
perils to which we may be really exposed are seen. And it is no
less owing to his preserving care that we are kept in health, and
strength, and in the enjoyment of reason, than it is that we are
raised up from dangerous sickness. Man is as much bound to devote
himself to God for preserving him from sickness and danger, as he is
for raising him up when he has been sick, and defending him in danger.
(15.) We have here an instance of the principle on which Paul acted,
2 Corinthians 1:12. In his aims, and in the manner of accomplishing
his aims, he was guided only by the principles of simplicity and
sincerity, and by the grace of God. He had no sinister and worldly
purpose; he had no crooked and subtle policy by which to accomplish his
purposes. He sought simply the glory of God and the salvation of
man; and he sought this in a manner plain, direct, honest, and
straightforward. He admitted none of the principles of worldly
policy which have been so often acted on since in the church; he
knew nothing of "pious frauds," which have so often disgraced the
professed friends of the Redeemer; he admitted no form of deception
and delusion, even for the promotion of objects which were great,
and good, and desirable. He knew that all that ought to be done
could be accomplished by straightforward and simple-hearted purposes;
and that a cause which depended on the carnal and crooked
policy of the world was a bad cause; and that such policy would
ultimately ruin the best of causes. How happy would it have been
if these views had always prevailed in the church!
(16.) We see the value of a good conscience, 2 Corinthians 1:12. Paul had
the testimony of an enlightened conscience to the correctness and
uprightness of his course of life everywhere. He felt assured that
his aims had been right; and that he had endeavoured in all simplicity
and sincerity to pursue a course of life which such a conscience
would approve. Such a testimony, such an approving conscience, is
of inestimable value. It is worth more than gold, and crowns, and
all that the earth can give. When like Paul we are exposed to
peril, or trial, or calamity, it matters little, if we have an
approving conscience. When like him we are persecuted, it matters little,
if we have the testimony of our own minds that we have pursued
an upright and an honest course of life. When like him we look
death in the face, and feel that we "have the sentence of death in
ourselves," of what inestimable value then will be an approving
conscience! How unspeakable the consolation if we can look back
then on a life spent in conscious integrity--a life spent in
endeavouring to promote the glory of God and the salvation of the
world!
(17.) Every Christian should feel himself sacredly bound to maintain a
character of veracity, 2 Corinthians 1:19,20. Christ was always true
to his word; and all that God has promised shall be certainly
fulfilled. And as a Christian is a professed follower of Him who was
"the Amen and the true witness," he should feel himself bound by
the most sacred obligations to adhere to all his promises, and to
fulfil all his word. No man can do any good who is not a man
of truth; and in no way can Christians more dishonour their
profession, and injure the cause of the Redeemer, than by a want
of character for unimpeachable veracity. If they make promises which are
never fulfilled; if they state that as true which is not true; if they
overload their narratives with circumstances which had no existence; if
they deceive and defraud others; and if they are so loose in their
statements that no one believes them, it is impossible for them to do
good in their Christian profession. Every Christian should have--as he
easily may have--such a character for veracity that every man shall put
implicit confidence in all his promises and statements; so implicit that
they shall deem his word as good as an oath, and his promise as certain
as though it were secured by notes and bonds in the most solemn manner.
The word of a Christian should need no strengthening by oaths and
bonds; it should be such that it could really not be strengthened by
anything that notes and bonds could add to it.
(18.) All Christians should regard themselves as consecrated to
God, 2 Corinthians 1:21. They have been anointed, or set apart to his service.
They should feel that they are as really set apart to his service as
the ancient prophets, priests, and kings were to their appropriate
offices by the ceremony of anointing. They belong to God, and are
under every sacred and solemn obligation to live to him, and him alone.
(19.) It is an inestimable privilege to be a Christian,
2 Corinthians 1:21,22. It is regarded as a privilege to be an heir to an
estate, and to have an assurance that it will be ours. But the Christian
has an "earnest," a pledge, that heaven is his. He is anointed of God;
he is sealed for heaven. Heaven is his home; and God is giving to him
daily evidence in his own experience that he will soon be admitted to its
pure and blissful abodes.
(20.) The joys of the Christian on earth are of the same nature as
the joys of heaven. These comforts are an "earnest" of the future
inheritance; a part of that which the Christian is to enjoy for ever.
His joys on earth are "heaven begun;" and all that is needful to
constitute heaven is that these joys should be expanded and perpetuated.
There will be no other heaven than that which would be constituted by
the expanded joys of a Christian.
(21.) No one is a Christian, no one is fitted for heaven, who has
not such principles and joys as being fully expanded and developed
would constitute heaven. The joys of heaven are not to be created
for us as some new thing; they are not to be such as we have had
no foretaste, no conception of; but they are to be such as will be
produced of necessity, by removing imperfection from the joys and
feelings of the believer, and carrying them out without alloy, and
without interruption, and without end. The man, therefore, who
has such a character that, if fairly developed, would not constitute
the joys of heaven, is not a Christian. He has no evidence that he
has been born again; and all his joys are fancied and delusive.
(22.) Christians should be careful not to grieve the Holy Spirit.
Comp. Ephesians 4:30. It is by that Spirit that they are "anointed" and
"sealed," and it is by his influences that they have the earnest of
their future inheritance. All good influences on their minds proceed
from that Spirit; and it should be their high and constant aim not
to grieve him. By no course of conduct, by no conversation, by no
impure thought, should they drive that Spirit from their minds.
All their peace and joy is dependent on their cherishing his sacred
influences; and by all the means in their power they should strive
to secure his constant agency on their souls.
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