2 Corinthians · Chapter 13

V. 1. I am coming this third time-He had been coming twice before, though he did not actually come.

Verse 1. This is the third time I am coming to you.] These words are nearly the same with those 2 Corinthians 12:14; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men.

Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle.

Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals.

Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported.

With respect to the two or three witnesses establishing the subject, Dr. Whitby says. “Though these words seem to be cited from

Deuteronomy 19:15, rather than from Matthew 18:16, it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord’s prescription in the above case: If thy brother offend,” &c.-So far Whitby. See Clarke’s notes on “Matthew 18:16”.

Verse 1. This is the third time I am coming to you — Or, as some understand it, am preparing to come: see on 2 Corinthians 12:14. For in the Acts of the Apostles no mention is made of his being at Corinth more than once before this second epistle was written. It must be observed, however, that that history by no means contains all the apostle’s transactions: and it is not improbable that, as Macknight supposes, during the eighteen months which passed from St. Paul’s first coming to Corinth, to the insurrection in the proconsulship of Gallio, the apostle left Corinth for a while, and travelled through Laconia, Arcadia, and the other countries of the province of Achaia, where he converted many, (2 Corinthians 1:1,) having preached the gospel to them gratis, as at Corinth, (2 Corinthians 11:10,) and founded several churches, referred to 2 Corinthians 9:2, and called Achaia, that is, churches of Achaia. If therefore the apostle made the excursion here supposed, and spent some months in it, his return to Corinth would be his second visit; consequently, the coming spoken of in this verse was his coming the third time to them. In the mouth of two or three witnesses — Agreeing in the attestation of any thing; shall every word be established — I will hold that to be true which shall be so proved.

Verse 1. This is the third time I am coming to you. Compare the following texts. Acts 18:1. 20:2, 3. 21:13. The difficulty here is removed by the admission, that his second coming was on a journey, and therefore not counted when he speaks of their having a second benefit. 2 Corinthians 1:15.

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.

Ver. 1.-2. Paul has already (2 Corinthians 12:20b, 21) told his readers what sort of men he expects, but does not wish, to find them. He will now tell them what sort of man they will find him.

This third time; implies clearly that he has twice before been at Corinth. For the first coming was an actual visit. And Paul refers now to what will happen, not on his way towards Corinth, but after his arrival. With this he could not compare a never-completed second journey. So 2 Corinthians 12:14. He evidently wishes to recall, in view of a third visit, his conduct on two earlier visits.

I am coming: written from Macedonia on the way from Ephesus to Corinth. Cp. 1 Corinthians 16:5.

At the mouth etc.: word for word from Deuteronomy 19:15. When Paul comes, a church court will be held: and every charge will be judged, according to the Mosaic Law, on the evidence of two witnesses and, where available, of three. A similar quotation with the same purpose in Matthew 18:16. There is no indication whatever that, as some have suggested, Paul’s journeys were the witnesses; or that this word has here any but its common meaning of one who has seen and can testify.

V. 2. All the rest-Who have since then sinned in any of these kinds. I will not spare-I will severely punish them.

Verse 2. I told you before, &c.] As Calmet maintains that Paul had already been twice at Corinth, it is well to hear his reasons: “St. Paul came to Corinth the latter end of the year of our Lord 52, and remained there eighteen months, Acts 18:1, &c. He came there a second time in the year 55, but stayed only a short time, as he had to return speedily to Ephesus, 1 Corinthians 16:7; hence it is that St. Luke makes no mention of this second journey in the Acts. Finally he determined to visit them a third time; as in effect he did about the year 57. Of his second voyage to Corinth, which is not mentioned in the Acts, he speaks expressly in this verse.”

I do not see sufficient evidence to induce me to subscribe to this opinion of Calmet. I believe the apostle had been but once before at Corinth; and this matter is set in a clear point of view by Dr. Paley. See the Introduction, sec. xi.

I will not spare] I will inflict the proper punishment on every incorrigible offender. It does appear, from all the apostle’s threatenings, that he was possessed of a miraculous power, by which he could inflict punishment on offenders; that he could deliver the body to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1 Corinthians 4:21; 5:5. What he says he told them before probably relates to 1 Corinthians 4:21: Shall I come with a rod, &c.

Verses 2-4. I told you before — As you will remember; and foretel you now, as if I were present — That is, I declare what you ought to regard as much as if I spake it personally to you; and being absent — In body, not in spirit; now I write to them who heretofore have sinned — In any scandalous and aggravated manner, namely, before ye received my letter; and to all others — Who have sinned since, and have not repented; that if I come again I will not spare — As I have hitherto done, but am determined, by the divine permission, to animadvert with severity upon notorious offenders, by the exertion of that miraculous power with which God hath endowed me. Since ye seek, &c. — This verse appears to be connected with the preceding, and in that case the sense is, I will not spare, since ye seek a proof of Christ speaking in, or by me. As if he had said, This course I am obliged to take, because you will not believe that Christ gives me authority for what I say and do, without some manifest proof of it; which to you-ward is not weak, &c. — But has manifested his mighty power in and among you by my ministry, in your conversion, gifts, &c., and will do it further by enabling me to punish you. For though he was crucified through weakness — As a weak, frail man, left to the impotence of human nature; yet he liveth — He rose from the dead, and is alive for evermore; by the power of God — Which hath exalted him to uncontrolled and universal authority; and this power you ought to stand in awe of in me his minister. For though we also are weak in him — And to them who regard only external appearances may seem contemptible, nevertheless we shall live with him; by the power of God toward you — Shall appear to be alive and powerful in and through Christ, being endowed with power from him to punish obstinate offenders.

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; 2. His present epistle, which is the expression of his second intention of visit, 2 Corinthians 1:15; 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.

Ver. 2. Said-before; contrasts with his previous words on his second visit Paul’s present words by letter: say-before; contrasts his present words with their approaching fulfillment. Paul’s words by letter now when absent correspond with his words of mouth when present the second time, i.e. on his bygone second visit.

To those who before-sinned: i.e. before his second visit, as in 2 Corinthians 12:21. But his present words by letter apply of course to any who sinned subsequently. Before, reminds us that some had sinned long ago.

And to all the rest: all the church-members, by way of warning. The tone of uncertainty, if I come again, when Paul was actually on his way to Corinth, suggests that he here quotes his own words on the second visit. He would then speak naturally of his next visit as coming again. Notice the emphatic prominence (cp. 2 Corinthians 2:1; 12:21) of this word. I will not spare; is more than exclusion from the church, and suggests bodily punishment similar to that of 1 Corinthians 5:5; Acts 5:5; 13:11. The miraculous powers in the apostolic church made more inexcusable the case of those who by open sin set at nought such powers. And now this dread power is ready to fall in supernatural punishment on those who are continuing to treat it with contempt.

Of this INTERMEDIATE VISIT of Paul to Corinth, we have no express mention. But without it the conspicuous and emphatic word again in 2 Corinthians 2:1 and 2 Corinthians 12:21, and this third time in 2 Corinthians 12:14 and 2 Corinthians 13:1, are practically meaningless; whereas with it they have almost tragic force; and xiii. 2 would otherwise be uncouth. No doubt is cast on it by absence of reference to it in the Book of Acts. For, how much of Paul’s career is not mentioned there, 2 Corinthians 11:23-26 proves. That no reference is made to it in the First Epistle, is more remarkable; especially as on this unmentioned visit Paul found at Corinth the sins which in that epistle he severely condemns. (This objection is well put in Baur’s Apostle Paul pt. ii. ch. 2.) Certainly the visit cannot have been later than the First extant Epistle: or the explanation in 2 Corinthians 2:3f about that epistle would be needless. But if it took place some time before the lost letter was written, the fact that by this letter Paul had given the Corinthians a later expression of his mind about sensuality might account for his silence about the visit: whereas his thoughts, while writing this second extant letter, about his approaching visit to Corinth would naturally and sadly recall his last visit It is much easier to suppose this than to reconcile the passages referred to above with the supposition that Paul had visited Corinth only once. Opportunities of going there would be frequent during his three years’ (Acts 19:10; 20:31) sojourn at Ephesus: and his anxiety about the church at Corinth would be a constant motive for such a journey. It has been suggested that the unmentioned visit was a return to Corinth after a temporary absence during Paul’s eighteen months’ residence there But the lapse of time between his departure from Corinth narrated in Acts 18:18 and the writing of this epistle, which included three years at Ephesus, makes the other supposition more likely. The whole subject is well discussed in Conybeare’s St. Paul, ch. xv. Dr. Farrar (Life of St. Paul vol. ii. p. 118) silently agrees with Baur in rejecting an intermediate journey.

The silence of the Book of Acts, and the indications in this epistle, suggest that the visit was short. To Paul it was (2 Corinthians 2:1; 12:21) painful and humiliating. But, instead of punishing at once those whom he then found guilty of gross sin, he threatened that, if they did not repent, he would do so at his next visit. And he now fears that; with similar sorrow and humiliation, he shall be compelled to fulfill his threat.

Verse 3. Since ye seek a proof of Christ] The conversion of the Corinthians was to themselves a solid proof that Christ spoke by the apostle; and therefore he could, with great propriety, say that this power of Christ, far from being weak, was mighty among them.

Verses 2-4. I told you before — As you will remember; and foretel you now, as if I were present — That is, I declare what you ought to regard as much as if I spake it personally to you; and being absent — In body, not in spirit; now I write to them who heretofore have sinned — In any scandalous and aggravated manner, namely, before ye received my letter; and to all others — Who have sinned since, and have not repented; that if I come again I will not spare — As I have hitherto done, but am determined, by the divine permission, to animadvert with severity upon notorious offenders, by the exertion of that miraculous power with which God hath endowed me. Since ye seek, &c. — This verse appears to be connected with the preceding, and in that case the sense is, I will not spare, since ye seek a proof of Christ speaking in, or by me. As if he had said, This course I am obliged to take, because you will not believe that Christ gives me authority for what I say and do, without some manifest proof of it; which to you-ward is not weak, &c. — But has manifested his mighty power in and among you by my ministry, in your conversion, gifts, &c., and will do it further by enabling me to punish you. For though he was crucified through weakness — As a weak, frail man, left to the impotence of human nature; yet he liveth — He rose from the dead, and is alive for evermore; by the power of God — Which hath exalted him to uncontrolled and universal authority; and this power you ought to stand in awe of in me his minister. For though we also are weak in him — And to them who regard only external appearances may seem contemptible, nevertheless we shall live with him; by the power of God toward you — Shall appear to be alive and powerful in and through Christ, being endowed with power from him to punish obstinate offenders.

3. Since—The verses 3-8 must be taken as a separate paragraph, with a period (and not a colon, as in the English version) at close of verse 2. The key-word running through the passage, dokimh, test, in its different forms, is unhappily translated in our version without due uniformity. The connexion between vv. 3 and 5 is: Since ye seek a test of me—Test your own selves. From which, inclusive to you, verse 4, is a parenthesis. The word proof or test, verse 3, reappears in prove, verse 5, and in reprobates, test-condemned, in vv. 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.

Ver. 3.-4. Since you seek a proof: reason why he “will not spare.” By punishing he will prove, to those who doubt it, his apostolic authority. Proof of Him etc.: probably (cp. 2 Corinthians 9:13) proof afforded by Christ. But such proof is also proof that Christ speaks in Paul. Not weak but powerful: and therefore able to give the proof sought. Towards you: as influencing from without.

Among you: as working in the midst of you. A climax: Of Christ’s power towards and among the Corinthians, Paul has already given full proof, viz. (2 Corinthians 12:12) the miracles wrought in their midst and (2 Corinthians 3:2) the spiritual effects of the Gospel in their hearts. He will now add the more terrible proof of special punishment.

V. 4. He was crucified through weakness-Through the impotence of human nature.

We also are weak with him-We appear weak and despicable by partaking of the same sufferings for his sake.

But we shall live with him-Being raised from the dead. By the power of God in you-By that divine energy which is now in every believer, 2 Corinthians 13:5.

Verse 4. For though he was crucified through weakness] It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest’s mob, Matthew 26:53; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved?

Yet he liveth by the power of God.] Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him. We also are weak in him] Because we are on Christ’s side we appear to you as weak as he did to the Jews; but it is not so, for we live with him-under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.

Verses 2-4. I told you before — As you will remember; and foretel you now, as if I were present — That is, I declare what you ought to regard as much as if I spake it personally to you; and being absent — In body, not in spirit; now I write to them who heretofore have sinned — In any scandalous and aggravated manner, namely, before ye received my letter; and to all others — Who have sinned since, and have not repented; that if I come again I will not spare — As I have hitherto done, but am determined, by the divine permission, to animadvert with severity upon notorious offenders, by the exertion of that miraculous power with which God hath endowed me. Since ye seek, &c. — This verse appears to be connected with the preceding, and in that case the sense is, I will not spare, since ye seek a proof of Christ speaking in, or by me. As if he had said, This course I am obliged to take, because you will not believe that Christ gives me authority for what I say and do, without some manifest proof of it; which to you-ward is not weak, &c. — But has manifested his mighty power in and among you by my ministry, in your conversion, gifts, &c., and will do it further by enabling me to punish you. For though he was crucified through weakness — As a weak, frail man, left to the impotence of human nature; yet he liveth — He rose from the dead, and is alive for evermore; by the power of God — Which hath exalted him to uncontrolled and universal authority; and this power you ought to stand in awe of in me his minister. For though we also are weak in him — And to them who regard only external appearances may seem contemptible, nevertheless we shall live with him; by the power of God toward you — Shall appear to be alive and powerful in and through Christ, being endowed with power from him to punish obstinate offenders.

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.

Verse 4b. Expounds “speaks in me”: as 2 Corinthians 13:4a expounds “who is not weak.” It shows how Christ’s life by the power of God bears upon Paul and his readers.

Weak in Him: helpless amid peril, as Christ was and because the Spirit of Christ moves Paul to similar self-devotion for the salvation of men. We shall live, on earth rescued from imminent peril by the power of God so as to minister for you. And, just as Christ’s rescue from death by the power of God is a proof of His present power towards and among His professed servants so Paul’s frequent and almost miraculous deliverance from impending death, from perils endured for Christ’s sake, proves that in him the power of God is enabling him to exercise apostolic authority. Compare and contrast 2 Corinthians 4:7ff and 10:1ff. Guilty men may well fear both Him who was raised from the dead and His servant who, even within the jaws of death protected by the arm of God, continues and will continue to live.

V. 5. Prove yourselves-Whether ye are such as can, or such as cannot, bear the test-This is the proper meaning of the word which we translate, reprobates.

Know ye not yourselves, that Jesus Christ is in you-All Christian believers know this, by the witness and by the fruit of his Spirit. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts and the power of Christ which attended the censures of the apostle.

Verse 5. Examine yourselves, whether ye be in the faith] eauJtouv peirazete. Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.

Prove your own selves.] eauJtouv dokimazete. Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals.

Know ye not your own selves] Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; adokimoi, base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, Jeremiah 6:30. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.

Verses 5, 6. Examine yourselves, &c. — You examine and try me, but let me admonish you to turn the search into your own hearts, that ye may know, with certainty, whether ye be in the faith — Whether ye possess true and saving faith in Christ and his gospel, and are therefore true Christians. For if, on a strict inquiry, you find that you are, you will therein find a proof of my being a true apostle, as it is by means of my ministry that you are become such. Prove your own selves — Whether ye be such as can, or such as cannot, bear the test, as the word dokimazete implies. Know ye not your own selves — By your own sense and feeling; that Jesus Christ is in you — By the enlightening, quickening, and sanctifying influences of the Spirit of truth and grace; is in you the hope of glory, Colossians 1:27; dwelleth in your hearts by faith, Ephesians 3:17; so that you are vitally united to him, have in you the mind that was in him, and walk as he walked. All true Christian believers know this by the witness and fruits of Christ’s Spirit, see John 14:20; Romans 8:9-

16. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts, and the power of Christ which attended the censures of the apostle. Except ye be reprobates — Adokimoi, persons disapproved, or mere nominal Christians; and such as, whatever your gifts may be, will be finally rejected, as reprobate silver, that will not stand the touchstone. The reader will easily observe that this word, here rendered reprobates, and which, as has been observed, properly means persons disapproved, has no relation here, or anywhere else in Scripture, to any decree of God absolutely and unconditionally excluding a part of mankind from a capacity of salvation; but only denotes those who, through the rejection or abuse of divine grace, continue to render themselves unfit to be approved of God as his people, either now or at the day of judgment. “Thus they who, when they knew God, did not glorify him as God, but changed his truth into a lie, and worshipped the creature more than the Creator, are said (Romans 1:21-28) to be given up by God, eiv noun adokimon, to a reprobate mind, which prompted them to do those things which God could not approve of, but abhor; and they who resisted the truth, through the corruption of their minds, are styled adokimoi peri thn pistin, that is, reprobates concerning the faith, 2 Timothy 3:8; that is, men whose faith cannot be owned or approved of by God. They also are in Scripture, as to their manners, styled reprobates, whose minds and consciences are defiled; so that though in words they profess to know God, yet in works they deny him, being abominable, disobedient, and to every good work adokimoi, reprobates, that is, void, not of judgment only to discern, but of affection to approve of it, Titus 1:16. Thus that earth is styled adokimov, reprobate, or rejected, which, after all the showers which fall upon it, brings forth only thorns and briers, Hebrews 6:8; and that silver, argurion adokimon, reprobate silver, which, being falsely stamped or coined, will not be received, but rejected, Proverbs 25:4; Isaiah 1:22. And in this sense St. Paul saith, he kept under his body, lest while he preached to others, he himself should be adokimov, disowned and rejected by God, 1 Corinthians 9:27.” — Whitby. But I trust, &c. — But whatever be the case of any of you, I hope ye shall soon know that we are not reprobates — Are not disapproved of God, have not lost our evidence of the divine presence and favour.

Ver. 5. Examine yourselves, whether ye be in the faith. Those are here exhorted who had indulged in fornication and uncleanness, 2 Corinthians 12:21, and also the false apostles who had required a proof of Christ speaking by him. He had complied with this. Now he required them to give proof whether they were in the faith, and holy in their practice, lest on God’s examination, they should be found reprobates. The Greek adokimoi signifies untried. It alludes to the touchstone, or tests of silver and other metals. It is rendered castaway in 1 Corinthians 9:27; and surely this caution was designed to prevent so great a calamity. Calvin lays no stress upon the text, from a leaning towards the doctrine of reprobation.

5. Examine… prove your own selves—As above stated the prove here refers back to the proof of verse 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.

Ver. 5. Direct appeal, coming with great force after the solemn words of 2 Corinthians 12:20-13:4.

Try, or tempt: put to the test, with good or bad intention. Same word in 1 Corinthians 7:5; 10:9, 13; Matthew 4:1; 16:1; Hebrews 11:17; James 1:13; Matthew 4:3; 1 Thessalonians 3:5: cognate to “temptation,” 1 Corinthians 10:13; Galatians 4:14; 1 Timothy 6:9, etc.

In faith: i.e. having belief of the gospel promise of eternal life as the element of life. [The article presents this as a well-known and therefore definite object of thought.] Cp. “stand in the faith,” 1 Corinthians 16:13; “continue in faith,” 1 Timothy 2:15; “live in the faith,” Galatians 2:20. Paul has in mind men guilty of open sin. But such cannot (see under Romans 10:9) believe the Gospel. He therefore urges his readers generally to search their hearts whether they are continuing in faith; that thus the guilty ones may find that they have lost the condition of salvation and no longer belong to Christ, and may by this discovery be led to repentance.

Prove: a nobler word than try, only used of a trial with good intent: “find out, by testing, your own genuineness.” So 2 Corinthians 8:8; 1 Corinthians 3:13; 11:28; 16:3. The addition of it here suggests a hope that the trial will be satisfactory. These words are very emphatic. “Yourselves, test ye: yourselves prove ye.”

Or do you not etc.: alternative appeal, which ought to supersede those going before. For, Christ in them is a proof that they are in faith. “Is it needful to make the examination? do you not read your own hearts and find there marks of the presence of Christ?

Christ Jesus in you: by His Spirit giving victory over sin, prompting filial confidence in God, and reproducing the whole mind of Christ. Cp. Romans 8:9ff; Ephesians 3:17. This is a result of faith; and a proof that it is not vain.

Except perhaps etc.; adds force to this question by stating the only alternative.

Reprobate, or disapproved: rejected after trial. Same word in 1 Corinthians 9:27; Romans 1:28; 2 Timothy 3:8; Titus 1:16; Hebrews 6:8.

V. 6. And I trust ye shall know-By proving yourselves, not by putting my authority to the proof.

Verse 6. Ye shall know that we are not reprobates.] Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.

Verses 5, 6. Examine yourselves, &c. — You examine and try me, but let me admonish you to turn the search into your own hearts, that ye may know, with certainty, whether ye be in the faith — Whether ye possess true and saving faith in Christ and his gospel, and are therefore true Christians. For if, on a strict inquiry, you find that you are, you will therein find a proof of my being a true apostle, as it is by means of my ministry that you are become such. Prove your own selves — Whether ye be such as can, or such as cannot, bear the test, as the word dokimazete implies. Know ye not your own selves — By your own sense and feeling; that Jesus Christ is in you — By the enlightening, quickening, and sanctifying influences of the Spirit of truth and grace; is in you the hope of glory, Colossians 1:27; dwelleth in your hearts by faith, Ephesians 3:17; so that you are vitally united to him, have in you the mind that was in him, and walk as he walked. All true Christian believers know this by the witness and fruits of Christ’s Spirit, see John 14:20; Romans 8:9-

16. Some translate the words, Jesus Christ is among you; that is, in the church of Corinth; and understand them of the miraculous gifts, and the power of Christ which attended the censures of the apostle. Except ye be reprobates — Adokimoi, persons disapproved, or mere nominal Christians; and such as, whatever your gifts may be, will be finally rejected, as reprobate silver, that will not stand the touchstone. The reader will easily observe that this word, here rendered reprobates, and which, as has been observed, properly means persons disapproved, has no relation here, or anywhere else in Scripture, to any decree of God absolutely and unconditionally excluding a part of mankind from a capacity of salvation; but only denotes those who, through the rejection or abuse of divine grace, continue to render themselves unfit to be approved of God as his people, either now or at the day of judgment. “Thus they who, when they knew God, did not glorify him as God, but changed his truth into a lie, and worshipped the creature more than the Creator, are said (Romans 1:21-28) to be given up by God, eiv noun adokimon, to a reprobate mind, which prompted them to do those things which God could not approve of, but abhor; and they who resisted the truth, through the corruption of their minds, are styled adokimoi peri thn pistin, that is, reprobates concerning the faith, 2 Timothy 3:8; that is, men whose faith cannot be owned or approved of by God. They also are in Scripture, as to their manners, styled reprobates, whose minds and consciences are defiled; so that though in words they profess to know God, yet in works they deny him, being abominable, disobedient, and to every good work adokimoi, reprobates, that is, void, not of judgment only to discern, but of affection to approve of it, Titus 1:16. Thus that earth is styled adokimov, reprobate, or rejected, which, after all the showers which fall upon it, brings forth only thorns and briers, Hebrews 6:8; and that silver, argurion adokimon, reprobate silver, which, being falsely stamped or coined, will not be received, but rejected, Proverbs 25:4; Isaiah 1:22. And in this sense St. Paul saith, he kept under his body, lest while he preached to others, he himself should be adokimov, disowned and rejected by God, 1 Corinthians 9:27.” — Whitby. But I trust, &c. — But whatever be the case of any of you, I hope ye shall soon know that we are not reprobates — Are not disapproved of God, have not lost our evidence of the divine presence and favour.

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.

Ver. 6. A severe but disguised warning, in view of the foregoing alternative.

We: emphatic transition from the readers to Paul and his colleagues. Whether or not the Corinthians test themselves, their conduct will put to the proof Paul’s apostolic faithfulness. In this trial he will not fail. And he hopes that they will know this. That he refers to proof given by inflicting punishment, 2 Corinthians 13:7 shows.

Reprobate: as in 2 Corinthians 13:5, one who fails in trial: chosen in order to contrast Paul’s faithfulness with the faithlessness of some at Corinth. It also suggests that his faithfulness will compel him to punish. It is, like 2 Corinthians 13:3, a severe warning to those who question his authority.

I hope: 2 Corinthians 5:11. He desires that, in case of obstinacy, they may have, and may recognize, the proof.

V. 7. I pray God that ye may do no evil-To give me occasion of showing my apostolical power. I do not desire to appear approved-By miraculously punishing you.

But that ye may do that which is good, though we should be as reprobates-Having no occasion to give that proof of our apostleship.

Verse 7. I pray to God that ye do no evil] That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do YOU no evil-that I may not be obliged to use my apostolic rod, and inflict evil upon you.

Not that we should appear approved] We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.

But that ye should do that which is honest] That ye may do that which is right and seemly, to kalon, though we should be, in consequence of that, as reprobates-as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.

Verses 7-10. Now I pray God that ye do no evil — To give me occasion of showing my apostolical power; not that we should appear approved — I desire not to appear approved by miraculously punishing you; but that ye may do that which is honest — To kalon, that which is beautiful, amiable, and good; though we should be as if we were disapproved — Having no occasion to give that proof of our apostleship. For we can do nothing against the truth — Neither against that which is just and right, nor against those who walk according to the truths of the gospel. As if he had said, Walk as becomes the gospel, and you shall have no need to fear my power; for I have no power against those that so walk: but for the truth — In support of the gospel, and for spreading the knowledge of it; or, to encourage persons in the ways of piety and virtue, and to bring those into them that go astray therefrom. For we are glad when we are weak — When we appear so, having no occasion to use our apostolic power; and ye are strong — In gifts and graces; and this we wish, even your perfection — In faith, love, and obedience, that you may fully reform whatever is amiss, either in principle or practice; and that God would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, Hebrews 13:21. Therefore I write these things — Thus largely, by way of counsel, caution, threatening, &c.; being absent — That you may reform; lest — If you do not, that, being present, I should use sharpness — Or severity; according to the divine and extraordinary power which the Lord Christ hath given me for the edification of his people, and not to the destruction of men’s lives and comforts.

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!

Ver. 7.-9. A disinterested prayer for the readers, appropriately concluding the warning.

Pray to God: formal transition from the presence of men to the presence of God. Cp. 2 Corinthians 5:13.

May be seen to be approved: as is every teacher by the excellence of his pupils. Paul’s prayer that they do nothing bad is not prompted, as it might easily be, by a selfish wish to gain approval through their goodness, but simply by a desire that they may do what is good And their well-doing will deprive Paul of a proof of his apostolic authority, viz. that afforded by the punishment he would inflict. In this case, he will not be reprobate i.e. one who has failed in trial; but, as destitute of the proof afforded by inflicting supernatural punishment, he may speak of himself comparatively as unapproved: same word as reprobate, 2 Corinthians 13:5. (Similarly unscrupulous rulers have sometimes wished for a weak rebellion as an occasion for showing their power to crush it.) Paul thus reminds his readers that his prayer for their good behavior is not self-seeking, but self-denial. For their continued obstinacy would magnify his power.

V. 8. For we can do nothing against the truth-Neither against that which is just and right, nor against those who walk according to the truth of the gospel.

Verse 8. For we can do nothing against the truth, but for the truth.] As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God’s Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth.

Verses 7-10. Now I pray God that ye do no evil — To give me occasion of showing my apostolical power; not that we should appear approved — I desire not to appear approved by miraculously punishing you; but that ye may do that which is honest — To kalon, that which is beautiful, amiable, and good; though we should be as if we were disapproved — Having no occasion to give that proof of our apostleship. For we can do nothing against the truth — Neither against that which is just and right, nor against those who walk according to the truths of the gospel. As if he had said, Walk as becomes the gospel, and you shall have no need to fear my power; for I have no power against those that so walk: but for the truth — In support of the gospel, and for spreading the knowledge of it; or, to encourage persons in the ways of piety and virtue, and to bring those into them that go astray therefrom. For we are glad when we are weak — When we appear so, having no occasion to use our apostolic power; and ye are strong — In gifts and graces; and this we wish, even your perfection — In faith, love, and obedience, that you may fully reform whatever is amiss, either in principle or practice; and that God would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, Hebrews 13:21. Therefore I write these things — Thus largely, by way of counsel, caution, threatening, &c.; being absent — That you may reform; lest — If you do not, that, being present, I should use sharpness — Or severity; according to the divine and extraordinary power which the Lord Christ hath given me for the edification of his people, and not to the destruction of men’s lives and comforts.

8. For—Reason for this conclusion. The truth—Equivalent to the faith in ver. 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.

Ver. 8.-9a. The foregoing unselfish prayer traced to a necessity of Paul’s nature.

We cannot: because it would be contrary to our inmost disposition. The truth: the word of God, which corresponds always with absolute reality. See under Romans 1:18. It is designed to mold men’s conduct in correspondence with God’s will, that thus they may “do the truth.” Consequently, to lead men into sin, is to act against the truth. This, to Paul’s renewed nature, was impossible. His powers like those of Christ, can be put forth only on behalf of the truth.

For we rejoice etc.: reason of this impossibility.

We, you: each emphatic.

Strong: capable of spiritual activity and endurance. Cp. Romans 15:1. Weak: not spiritual weakness, which could not be a joy to Paul or help others to be strong. It is, as in 2 Corinthians 13:4, human incapacity for doing anything great. The spiritual strength of his readers was a joy to Paul: and this joy was not lessened by the fact that, in order to impart to them this strength, Paul himself went into positions of weakness. And this was with him an abiding principle. For the objects which give us joy determine our whole character. And this joy of Paul kept him back from doing anything to hinder the truth from molding his readers’ conduct; and compelled him to put forth his powers on behalf of the truth. Consequently, since for their strength he was willing to be weak, he cannot wish them to persevere in sin that thus he may have an opportunity of showing his apostolic power. For this would run counter to his very heart, which rejoices in their spiritual strength. 2 Corinthians 13:7-9a are full of terrible warning. So completely are the unfaithful ones in Paul’s power that selfish motives would suggest a wish that they would continue obstinate. Consequently, desire for their repentance is pure self-sacrificing love for them.

V. 9. For we rejoice when we are weak-When we appear so, having no occasion to show our apostolic power.

And this we wish, even your perfection-In the faith that worketh by love.

Verse 9. For we are glad, when we are weak] It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit. And this also we wish, even your perfection.] We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term katartisin, which we render perfection. katartisiv, from kata, intensive, and artizw, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: “The apostle’s meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavour to make perfect what was amiss among them, either in faith or morals.”

It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, Ephesians 2:20-22.

The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, &c. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, Ephesians 2:22.

Verses 7-10. Now I pray God that ye do no evil — To give me occasion of showing my apostolical power; not that we should appear approved — I desire not to appear approved by miraculously punishing you; but that ye may do that which is honest — To kalon, that which is beautiful, amiable, and good; though we should be as if we were disapproved — Having no occasion to give that proof of our apostleship. For we can do nothing against the truth — Neither against that which is just and right, nor against those who walk according to the truths of the gospel. As if he had said, Walk as becomes the gospel, and you shall have no need to fear my power; for I have no power against those that so walk: but for the truth — In support of the gospel, and for spreading the knowledge of it; or, to encourage persons in the ways of piety and virtue, and to bring those into them that go astray therefrom. For we are glad when we are weak — When we appear so, having no occasion to use our apostolic power; and ye are strong — In gifts and graces; and this we wish, even your perfection — In faith, love, and obedience, that you may fully reform whatever is amiss, either in principle or practice; and that God would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, Hebrews 13:21. Therefore I write these things — Thus largely, by way of counsel, caution, threatening, &c.; being absent — That you may reform; lest — If you do not, that, being present, I should use sharpness — Or severity; according to the divine and extraordinary power which the Lord Christ hath given me for the edification of his people, and not to the destruction of men’s lives and comforts.

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.

Ver. 9b. Leads us back to the starting point in 2 Corinthians 13:7. Also pray: as well as rejoice when you are strong.

Your full equipment: in apposition to this. Paul prays that his readers be strong; or, what is practically the same, that they be fully equipped. Cognate word in 1 Corinthians 1:10. See note. He prays that they be thoroughly furnished with all gifts of the spiritual life, fitting them to do the work and fight the battles of God. For the fallen ones, this implied complete restoration. That of these Paul here thinks chiefly, is proved by foregoing and following warnings.

Verse 10. Therefore I write these things] I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, apotomia, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction.

Verses 7-10. Now I pray God that ye do no evil — To give me occasion of showing my apostolical power; not that we should appear approved — I desire not to appear approved by miraculously punishing you; but that ye may do that which is honest — To kalon, that which is beautiful, amiable, and good; though we should be as if we were disapproved — Having no occasion to give that proof of our apostleship. For we can do nothing against the truth — Neither against that which is just and right, nor against those who walk according to the truths of the gospel. As if he had said, Walk as becomes the gospel, and you shall have no need to fear my power; for I have no power against those that so walk: but for the truth — In support of the gospel, and for spreading the knowledge of it; or, to encourage persons in the ways of piety and virtue, and to bring those into them that go astray therefrom. For we are glad when we are weak — When we appear so, having no occasion to use our apostolic power; and ye are strong — In gifts and graces; and this we wish, even your perfection — In faith, love, and obedience, that you may fully reform whatever is amiss, either in principle or practice; and that God would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, Hebrews 13:21. Therefore I write these things — Thus largely, by way of counsel, caution, threatening, &c.; being absent — That you may reform; lest — If you do not, that, being present, I should use sharpness — Or severity; according to the divine and extraordinary power which the Lord Christ hath given me for the edification of his people, and not to the destruction of men’s lives and comforts.

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.

6. Affectionate conclusion, 11-14.

The transition from severity to affection is made in language, because his severity truly arose from affection. This tender conclusion includes the whole Church, even those who were truly doubtful and even unsound, in order to win them to a faithful and united condition. So also his rebukes have been addressed to the whole Church, knowing that the faithful would approve their severity and the unfaithful recognise themselves in the picture.

Ver. 10. Concludes DIV. III., by giving its purpose, with a solemn warning; and by restating a principle of clemency which has been kept in mind throughout. It is thus an epitome of the whole.

Because of this: “because I rejoice in and pray for your spiritual strength and complete restoration.” This prompts him to write to them while absent. For the same reason (2 Corinthians 1:23-2:4) Paul changed his purpose of coming to Corinth direct from Ephesus, and wrote his First Epistle. This implies that the reformation (2 Corinthians 7:11) wrought by the First Epistle was not a complete one. Even after its good results Paul finds it needful to add the severe words of DIV. III. of the Second Epistle.

That when present etc.; develops because of this, in view of the readers’ present state.

Severely: by inflicting punishment. Cognate word in Romans 11:22. The authority which etc.: almost word for word as in 2 Corinthians 10:8. Even if Paul act severely, he will act according to his divinely-given authority. But he remembers that the purpose of this authority is not to pull down but to build up the church. Therefore, if he is obliged to pull down he will do so as little as possible. And these are his last words to the refractory church-members.

Building up, or edification; takes hold of 2 Corinthians 12:19, marking the completion of (19 there begun.

REVIEW. Throughout his long boasting, in 15-18 or 2 Corinthians 11:1-12:18, Paul has been appealing, in self-defence, to his readers. He now tells them, with the dignity of a true servant of God, that their approval has not been the aim of this self-defence. He has spoken before God, resting in and united to Christ. Not the approval, but the spiritual good, of his readers has been his aim. His fear about them prompts him to write, lest when he comes the gross and unrepented sins of some of them humble him into the very dust. His readers know him well. Already he has been with them twice. When he comes again he will fulfill his threat, and punish those who by sufficient witnesses are proved to be guilty. Those who call in question his apostolic authority will then have the proof they profess to seek. Just as Christ, though powerless to save Himself even from the cross, yet reigns now by the power of God, so they will find Paul, though apparently a poor weak man, but weak for Christ’s sake, yet armed with divine power. He bids them put themselves to the test whether they continue believing and whether Christ still dwells in them: else they are already rejected as unfaithful. They will soon find that Paul is not unfaithful. He prays for them with disinterested love. For their obstinacy will magnify his apostolic authority. But this he does not desire: for he cannot but wish for their highest good. He therefore writes these severe words, that thus he may be spared from severe actions, remembering that severity is not the purpose of the authority with which he has been invested by Christ.

DIVISION III. opens to us a terrible view of the church of Corinth in Paul’s day. As we look from our modern standpoint into the confusion which reigned then and there and into the strange mixture of diverse and mutually opposing elements, we distinguish two groups of opponents to Paul, each one with marked characteristics. One of these comes into view gradually, assuming greater definiteness as we watch it, until at last the features of its leaders are clearly seen. The second group startles us by its sudden appearance in distinct and dark colors. The former group was Jewish; the latter, probably Gentile. Doubtless both came under Paul’s warning at the outset of DIV. III. (2 Corinthians 10:2) to those who reckoned him as walking according to flesh. For, both they who openly disputed his authority and they who set it at nought by open sin looked upon the apostle as acting from merely human motives and as armed only with human powers.

Paul’s Jewish opponents were professed Christians: for they boasted (2 Corinthians 10:7; 11:23) that they belonged to Christ. He that comes (2 Corinthians 11:4) suggests that they were not inhabitants of Corinth, but arrivals from elsewhere. They claimed (2 Corinthians 11:5, 13; 12:11) the highest rank in the Church, viz. to be apostles of Christ. Doubtless it was they who needed (2 Corinthians 3:1) commendatory letters. They professed to be disinterested friends (2 Corinthians 11:12) of the Corinthians: but their claim was (2 Corinthians 11:13) falsehood and guile. For they were bad men, doing Satan’s work, and on the way to perdition. they (2 Corinthians 11:20) ate up the Corinthian church and caught it unawares: they tried to bring it into bondage to the Mosaic Law, or rather to themselves: and treated it with insolence. They openly charged the apostle with being bold only at a distance, and powerless when present; and insinuated (2 Corinthians 12:16) that he had guilefully made others his instruments for plundering the Corinthians. Yet even these men were listened to and tolerated (2 Corinthians 11:19) in the church which owed its existence to the long toil and the dauntless courage of Paul. In Galatians 2:4 we find similar men in the birthplace of Christianity.

The second group of adversaries was guilty of gross sensuality. Such men, Paul was humiliated at finding (2 Corinthians 12:21; 13:2) even on his unrecorded second visit. He forbore to punish them, but threatened to do so when he should come again if they were still unrepentant. This sensuality seems (1 Corinthians 5:9) to have prompted his lost letter. A very aggravated case of it, which Paul could not tolerate even while absent, he deals with (1 Corinthians 5:1ff) in his first extant letter. And the general unfaithfulness was his chief reason (2 Corinthians 1:23) for writing that letter instead of coming, as he first intended, direct from Ephesus to Corinth. Although the letter moved the church generally to repentance, it failed to reach some of the worst cases of sensuality. And Paul wrote the severe threatenings of DIV. III. of this Second Epistle to avoid, if possible, severe discipline, painful both to them and to him, when he comes to see them.

Paul declared that these disorders at Corinth would, if continued evoke a proof of his apostolic authority. They have done so, in a way beyond his thought and to us most valuable. For Paul’s reproof of these disorders is an infallible mark of the genuineness of the Epistles before us. That against the Corinthian church we find charges of sensuality far more terrible than anything else we have from his pen, accords with the world-wide infamy of the city whose temple to the goddess of lust had once been served by a thousand impure priestesses. And certainly no forger personating the apostle after his death would venture to write thus about the early days of a church which in the second century was well known and important. The severity of these Epistles proves that they came from the only man who would have dared to write thus.

In dealing with these serious disorders Paul begins with an implied threat of punishment, which he supports by appealing to the supernatural results which his gospel has already produced in the hearts of his readers. And then, since his authority had been openly questioned by his Jewish opponents, he boldly contrasts himself with them. This leads to his long boasting, of which I have given a summary under 2 Corinthians 12:18. And this is followed by an explanation of his purpose in writing to them these bold words, an explanation full of warning and of disinterested love.

V. 11. Be perfect-Aspire to the highest degree of holiness. Be of good comfort-Filled with divine consolation. Be of one mind-Desire, labour, pray for it, to the utmost degree that is possible.

Verse 11. Finally] doipon. All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave. Farewell.] A good wish, from our old mother tongue, compounded of [Anglo-Saxon], to go, and [Anglo-Saxon], fairly, properly, or [Anglo-Saxon], with felicity; go on prosperously! This is the spirit of this good wish.

The Greek cairete signifies nearly the same thing. cairw means to be very joyous; cairete, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends. Be perfect] katartizesqe. Be compact; get into joint again; let unity and harmony be restored. See Clarke’s note on “2 Corinthians 13:9”.

Be of good comfort] parakaleisqe. Receive admonition; for parakalew signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo.

Be of one mind] to auto froneite. Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside. Live in peace] eirhneuete. Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Hebrews 12:14. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other.

And the God of love and peace shall be with you.] While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbour, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if HE be not there, yourselves and the devil make the whole assembly.

Verses 11-14. Finally, brethren, farewell — Caipete, rejoice; be happy; be perfect — Aspire to the highest degrees of Christian wisdom and grace, of knowledge, holiness, and usefulness. Be of good comfort — Filled with joy and peace through believing, and abounding in hope of the glory of God, through the power of the Holy Ghost, Romans 15:13. Be of one mind — Desire, labour, pray for it, to the utmost degree that is possible. Or, as to auto froneite may be rendered, mind, or pursue the same thing; or set your affections on the same great objects, namely, the glory of God, the success of his gospel, your own salvation, and the salvation of your fellow-creatures. Live in peace — One with another, and, as far as possible, with all men; and the God of love and peace shall be with you — Will graciously own you for his children, and fix his residence among you. And in token of this concord, harmony, and mutual affection, greet one another with a holy kiss — See on Romans 16:16. All the saints salute you — That is, the Christians in the place from whence I now write, or those who are now with me. The grace — Or favour; of the Lord Jesus Christ — By which alone we can come to the Father; and the love of God — Manifested to you, and abiding in you; and the communion — Or fellowship; of the Holy Ghost — In all his gifts and graces; be with you all — Continually, henceforth, and for ever. Amen — So may it be. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies. And it is a very indecent thing to see so many quitting them, and getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with becoming reverence, with eyes and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore.

Ver. 11. Be perfect: aim at carrying every grace to the highest possible perfection. The word is often applied to the perfecting of a building. It is applied also to the mending or perfecting of a broken net. Matthew 4:21. Mark 1:19. See 2 Corinthians 7:1.

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.

II CORINTHIANS

SECTION 20. — FAREWELL. CH. 13:11-13.

As to the rest, brothers, rejoice, be fully equipped, receive exhortation, mind the same thing, be at peace. And the God of love and of peace will be with you: Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the participation of the Holy Spirit, be with all of you.

Ver. 11.-12. Concluding and cheerful words, the more welcome after severe reproof.

As to the rest: suggesting much else which Paul would like to say. In spite of many defects he still recognizes them as brethren in Christ. Rejoice: Philippians 3:1; 4:4: eight times in this sad epistle. All children of God we may bid rejoice, whatever be their circumstances: for all have abundant reason for joy.

Be-fully-equipped, or restored: more fully “undergo from day to day restoration or equipment.” [The present imperative seems to imply that only gradually are the depraving inward effects of sin removed and we fitted for the work of God.] It recalls the same word in 2 Corinthians 13:9; 1 Corinthians 1:10. While bidding them rejoice Paul cannot forget their great deficiencies, which must be removed before their joy can be full.

Exhortation; includes the ideas of encouragement and comfort. See under Romans 12:1. “Yield to my entreaty to be fully restored, an entreaty full of encouragement and comfort.”

Mind the same thing: a restoration which (1 Corinthians 1:10) had been greatly needed. Cp. Philippians 2:2; Romans 12:16; 15:5. Be-at-peace: same word in Romans 12:18. It is a pleasant result of being of the same mind.

God of love and peace: of whose nature love and peace are essential elements, and from whom they flow forth to His people’s hearts. Love is put first, as being itself the inmost essence of God and the source of peace. If we obey Paul’s exhortation to peace, the Eternal Fountain of peace, and of love the source of peace, will dwell with us. Cp. Romans 15:33; 1 Thessalonians 5:23; 1 John 4:7-13; John 14:23. Greet etc: as in 1 Corinthians 16:20; Romans 16:16.

Verse 12. Greet one another with a holy kiss.] Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See Clarke’s note on “Romans 16:16”.

Verses 11-14. Finally, brethren, farewell — Caipete, rejoice; be happy; be perfect — Aspire to the highest degrees of Christian wisdom and grace, of knowledge, holiness, and usefulness. Be of good comfort — Filled with joy and peace through believing, and abounding in hope of the glory of God, through the power of the Holy Ghost, Romans 15:13. Be of one mind — Desire, labour, pray for it, to the utmost degree that is possible. Or, as to auto froneite may be rendered, mind, or pursue the same thing; or set your affections on the same great objects, namely, the glory of God, the success of his gospel, your own salvation, and the salvation of your fellow-creatures. Live in peace — One with another, and, as far as possible, with all men; and the God of love and peace shall be with you — Will graciously own you for his children, and fix his residence among you. And in token of this concord, harmony, and mutual affection, greet one another with a holy kiss — See on Romans 16:16. All the saints salute you — That is, the Christians in the place from whence I now write, or those who are now with me. The grace — Or favour; of the Lord Jesus Christ — By which alone we can come to the Father; and the love of God — Manifested to you, and abiding in you; and the communion — Or fellowship; of the Holy Ghost — In all his gifts and graces; be with you all — Continually, henceforth, and for ever. Amen — So may it be. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies. And it is a very indecent thing to see so many quitting them, and getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with becoming reverence, with eyes and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore.

Ver. 12. A holy kiss. The phliema agion of antiquity was this. The moment the blessing was pronounced, the women gave each other a kiss; for they sat separate from the men. The men often kissed each other on the cheek. This is called also the kiss of peace.

ST. PAUL’S EPISTLE TO THE

GALATIANS.

SACRED criticism has contemplated every circumstance of time and place, in regard to the writing of this epistle, and weighed every expression in the text; yet much obscurity remains. The expression in Galatians 1:6, “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel,” is thought not to refer to the departure of Paul from Galatia, but to some short space after the arrival of the false apostles, who had endeavoured to subvert the liberty of the gospel by the yoke of the ceremonial law.

This epistle was written in Greek, and it would seem, from Galatians 6:11, with the apostle’s own hand. The Arabic and the Syriac versions add, that it was sent from Rome by Timothy; but as Paul’s bonds are not named, that assertion is not proved, though it might be correct. But as there were “brethren” with the apostle when he wrote, ministers of Christ, he must have written from some great city.

The internal characters of this epistle correspond with the divine authority of the christian religion; that the gospel which Paul had preached in the province was not of men, nor by man, but was delivered to him by immediate revelation.

The second argument is, that the churches of Galatia did not receive the Spirit by the works of the law, but by the hearing of faith; the Holy Ghost having fallen upon them, as in other instances, while the gospel was preached. By this divine influence they had been converted, made the children of God, and Christ was formed in their hearts the hope of glory. The third argument is, that the false apostles, and others, who seduced them were designing men. They did not themselves keep the law, but enforced circumcision, with other rituals, that they might glory in their flesh.

The whole character of the epistle is sanative, associating the liberty of the gospel, with liberation from fleshly desires, which war against the soul. It exhibits the church as adorned with all the fruits of the Spirit, its members being made new creatures in Christ Jesus.

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.

II CORINTHIANS

SECTION 20. — FAREWELL. CH. 13:11-13.

As to the rest, brothers, rejoice, be fully equipped, receive exhortation, mind the same thing, be at peace. And the God of love and of peace will be with you: Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the participation of the Holy Spirit, be with all of you.

Ver. 11.-12. Concluding and cheerful words, the more welcome after severe reproof.

As to the rest: suggesting much else which Paul would like to say. In spite of many defects he still recognizes them as brethren in Christ. Rejoice: Philippians 3:1; 4:4: eight times in this sad epistle. All children of God we may bid rejoice, whatever be their circumstances: for all have abundant reason for joy.

Be-fully-equipped, or restored: more fully “undergo from day to day restoration or equipment.” [The present imperative seems to imply that only gradually are the depraving inward effects of sin removed and we fitted for the work of God.] It recalls the same word in 2 Corinthians 13:9; 1 Corinthians 1:10. While bidding them rejoice Paul cannot forget their great deficiencies, which must be removed before their joy can be full.

Exhortation; includes the ideas of encouragement and comfort. See under Romans 12:1. “Yield to my entreaty to be fully restored, an entreaty full of encouragement and comfort.”

Mind the same thing: a restoration which (1 Corinthians 1:10) had been greatly needed. Cp. Philippians 2:2; Romans 12:16; 15:5. Be-at-peace: same word in Romans 12:18. It is a pleasant result of being of the same mind.

God of love and peace: of whose nature love and peace are essential elements, and from whom they flow forth to His people’s hearts. Love is put first, as being itself the inmost essence of God and the source of peace. If we obey Paul’s exhortation to peace, the Eternal Fountain of peace, and of love the source of peace, will dwell with us. Cp. Romans 15:33; 1 Thessalonians 5:23; 1 John 4:7-13; John 14:23. Greet etc: as in 1 Corinthians 16:20; Romans 16:16.

V. 13. The grace-Or favour.

Of our Lord Jesus Christ-By which alone we can come to the Father. And the love of God-Manifested to you, and abiding in you. And the communion-Or fellowship.

Of the Holy Ghost-In all his gifts and graces.

It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies; and it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended.

How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with a becoming reverence, with eyes and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore. NOTES ON ST. PAUL'S EPISTLE

TO THE GALATIANS.

This epistle is not written, as most of St. Paul's are, to the Christians of a particular city, but to those of a whole country in Asia Minor, the metropolis of which was Ancyra. These readily embraced the gospel; but, after St. Paul had left them, certain men came among them, who (like those mentioned, Acts 15:1.) taught that it was necessary to be circumcised, and to keep the Mosaic law. They affirmed, that all the other apostles taught thus; that St. Paul was inferior to them; and that even he sometimes practised and recommended the law, though at other times he opposed it. The first part, therefore, of this epistle is spent in vindicating himself and his doctrine; proving,

1. That he had it immediately from Christ himself; and that he was not inferior to the other apostles. 2. That it was the very same which the other apostles preached. And, 3. That his practice was consistent with his doctrine.

The second contains proofs, drawn from the Old Testament, that the law and all its ceremonies were abolished by Christ.

The third contains practical inferences, closed with his usual benediction. To be a little more distinct-

THIS EPISTLE CONTAINS,

I. The inscription, Galatians 1:1-5

II. The calling the Galatians back to the true gospel; wherein he,

1. Reproves them for leaving it, 6-10

2. Asserts the authority of the gospel he had preached, who,

1. Of a persecutor was made an apostle, by an immediate call from heaven, 11-17

2. Was no way inferior to Peter himself, 18- Galatians 2:21

3. Defends justification by faith, and again reproves the Galatians, Galatians 3:1-4:11

4. Explains the same thing by an allegory taken out of the law itself, 12-31

5. Exhorts them to maintain their liberty, Galatians 5:1-12 Warns them not to abuse it, and admonishes them to walk not after the flesh, but after the Spirit, 13- Galatians 6:10 III. The conclusion, 11-18

Verse 13. All the saints] The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

Verses 11-14. Finally, brethren, farewell — Caipete, rejoice; be happy; be perfect — Aspire to the highest degrees of Christian wisdom and grace, of knowledge, holiness, and usefulness. Be of good comfort — Filled with joy and peace through believing, and abounding in hope of the glory of God, through the power of the Holy Ghost, Romans 15:13. Be of one mind — Desire, labour, pray for it, to the utmost degree that is possible. Or, as to auto froneite may be rendered, mind, or pursue the same thing; or set your affections on the same great objects, namely, the glory of God, the success of his gospel, your own salvation, and the salvation of your fellow-creatures. Live in peace — One with another, and, as far as possible, with all men; and the God of love and peace shall be with you — Will graciously own you for his children, and fix his residence among you. And in token of this concord, harmony, and mutual affection, greet one another with a holy kiss — See on Romans 16:16. All the saints salute you — That is, the Christians in the place from whence I now write, or those who are now with me. The grace — Or favour; of the Lord Jesus Christ — By which alone we can come to the Father; and the love of God — Manifested to you, and abiding in you; and the communion — Or fellowship; of the Holy Ghost — In all his gifts and graces; be with you all — Continually, henceforth, and for ever. Amen — So may it be. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies. And it is a very indecent thing to see so many quitting them, and getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with becoming reverence, with eyes and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore.

Ver. 13. Parting benediction, the most full in the New Testament, embracing conspicuously each Person of the Trinity.

The grace of our Lord Jesus Christ: 2 Corinthians 8:9; 12:9: put first because Christ’s favor towards men is the immediate source of all blessing, and the channel through which flows our salvation which has its ultimate source in the love of God. These last words trace up the channel to its source.

Participation of the Holy Spirit: cp. 1 Corinthians 10:16: partnership with others in possessing the Holy Spirit. This is the inward result of the grace of Christ and the love of God, and the means through which they become practically known to us and thus abide with us. Cp. Romans 5:5; 1 Corinthians 2:12.

Participation; reminds us that the Holy Spirit is the common possession of all the children of God, uniting all in one. What others have, Paul desires his readers to share.

All of you: emphatic, including those now unrepentant. The smile which ever beams from the face of Christ the eternal love which fills the heart of God, and the Holy Spirit who fills the hearts of the children of God with consciousness of His eternal love, are to be our companions along the pilgrimage of life. And, if so, the sunshine of Christ’s smile, the unchanging love of God, and the guidance and strengthening of the Holy Spirit, will make our path, be it ever so rough, a path of peace and joy. REVIEW OF THE EPISTLE. We notice at once that the matter of chs. viii., ix., viz. the collection for Jerusalem, is quite different from the rest of the Epistle, which is almost entirely apologetic. The Epistle thus falls into the three broadly marked divisions which I have adopted, and which may be called, the First Apology, the Collection, the Second Apology. The matter of the collection was inserted between the Apologies probably because Paul preferred to pass to it at once while full of the joy with which he concludes the First Apology, rather than after the warnings and threatenings and sorrow of the Second. The Apologies differ in that the First is general, addressed to the whole church, while the Second is directed against certain gross offenders, many of them of long standing, and against certain foreign and deceitful opponents. Each of the Apologies contains a long boast, which is its kernel. And the difference just mentioned between DIV. I. and DIV. III. is seen in that the earlier boasting (2 Corinthians 2:14-6:10) sets forth chiefly the grandeur of the office faithfully filled by Paul and his colleagues; whereas the second boasting (2 Corinthians 11:1-12:18) sets forth, with evident reluctance, Paul’s own personal conduct and hardships and claims, and this in direct contrast to specific opponents.

This Epistle was evidently prompted by (2 Corinthians 7:6ff) the arrival of Titus and by the tidings he brought about the church at Corinth, tidings on the whole, but not altogether, very good. The earlier severe letter, which Paul wrote (2 Corinthians 2:4) in tears and afterwards (2 Corinthians 7:8) regretted having written, had produced most excellent results. The whole church (2 Corinthians 7:11) was moved to repentance for tolerating the gross criminal, and to an outburst of loyalty to the apostle. But there was still (2 Corinthians 12:21) among some church-members gross sin, which Paul feared would make his visit to Corinth humiliating to himself and painful to his readers: and there were false and boastful men who, though deliberate and probably professed enemies of the Apostle, yet had influence in the church. And the collection for Jerusalem was not making satisfactory progress. Paul must therefore write again; to express his joy at their repentance, to urge forward the collection, and if possible by warnings from a distance to bring the impenitent ones to repentance, so as to prevent the severity which he still fears he will be compelled to use when he arrives. And, now that he is sure of the repentance of the more part, he can tell them the reason of the postponement of his visit.

Paul writes under the influence of recent deadly peril. But to this he refers only in a song of exultant gratitude. Coming next to his change of plan, he appeals to his own straightforwardness; and then gives the reason of the change. He bids the Corinthian Christians receive back the now-repentant sinner condemned in the earlier letter. In glowing language he depicts the grandeur of the apostolic ministry. Then, preparing beforehand as usual a way to DIV. III., he urges his readers to separate themselves from all sin; and concludes DIV. I. by an outburst of joy at the tidings about the Corinthians which Titus has brought. This joy suitably prepares the way to the collection for the poor believers at Jerusalem. This he urges them, for their honor among the churches, to have ready in abundance when he arrives. And he concludes his reference to it by pointing out its great and good spiritual results.

Paul comes now to the most painful matter of his letter, reserved to the last. He quietly threatens punishment to some whose names he forbears to mention; and after doing so refuses to compare himself with his boastful and deceitful opponents. He then sets forth in contrast to them his own disinterested labors, his many hardships, and his wonderful revelations. As a counterpart to these last he mentions a severe personal affliction, and Christ’s promise in the midst of it. He appeals to his miraculous credentials, and strengthens his appeal by an expression of tender love for his readers; and concludes his long self-defence by rebutting an insinuation about his colleagues. From the vantage thus gained, he speaks again, rather by way of suggestion than of direct threatening, about the punishment he fears he shall be compelled to inflict; and begs his readers to make needless by self-examination this proof of his apostolic authority. He concludes his letter with a cheering salutation and a beautiful benediction. This epistle preserves for us an episode in the life of Paul otherwise unrecorded, viz. a visit to Corinth, probably during his three years’ sojourn at Ephesus. It was to him (2 Corinthians 2:1; 12:21) a painful and humiliating visit. For he found in the church men guilty of gross sensuality. He contented himself with warning them to repent, and threatening punishment at his next visit in case of continued sin. We are not surprised to find that some time after this visit he wrote (1 Corinthians 5:9ff) a letter of warning against sensuality, and against intercourse with professed Christians who were guilty of it. At the time of this letter he intended probably (2 Corinthians 1:15) to go direct from Ephesus to Corinth, and then to Macedonia, and then back to Corinth. He changed his plan (2 Corinthians 1:23) because of bad tidings about the state of the church; for above all things he wished to avoid another painful visit to his beloved but unfaithful children. Instead therefore of coming at once, he wrote, in the spring of the year in which he left Ephesus, his First Epistle: and a few months later, with the purposes expounded above, he wrote the Second Epistle, which we now reluctantly close.

More than any other, this Epistle reveals to us the heart of the Apostle, the kind of life he lived, and the sort of people with whom he had to do. The hand which writes it trembles with fear, a fear which reveals the heroism of the man who in spite of it goes forward without a moment’s hesitation along his path of peril. We feel the tender love which prompts forbearance towards unfaithful ones, and fills his eyes with tears while he writes the condemnation of an outrageous offender and makes him afterwards regret the letter he has written, but which did not prevent him from writing it. Now love has its joys as well as its sorrows: and Paul’s joy at the good news brought by Titus has no bounds. Yet., in spite of his intense love and deep sympathy, he is still resolved to punish those who continue obstinate. Upon these, though with a sad heart, his strong hand will fall. We have also in this Epistle the darkest picture extant of the continual and deadly peril of the apostle. That his life is prolonged, is little less than a constant miracle. Once it seemed to him that there was no way of escape: and the hero, saved so often before from imminent peril, prepared to die. The Epistle reveals also the irregular life of many of those lately gathered out of heathenism, and the gross sin of some who nevertheless continued to be members of the church; and the unscrupulous and deceitful hostility to Paul of others who had influence in the church. In short, we have here a picture, in most vivid colors, of an Apostle and his converts.

Verse 14. The grace of the Lord Jesus Christ] All the favour and beneficence that come from and through the Redeemer of the world; as the LORD, the ruler and governor of all things; as JESUS, the Saviour of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Saviour, be ever with you!

And the love of God] GOD, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you!

And the communion of the Holy Ghost] May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself!

Koinwnia, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God’s Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity.

This text, as well as that, Matthew 3:16, 17, and that other, Matthew 28:19, strongly marks the doctrine of the holy TRINITY. See the note on this latter text. And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way.

Amen.] This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis, both merely signifying the end. As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following:—

To the Corinthians, the second.-The second to the Corinthians is completed.-The second to the Corinthians is finished.-To the Corinthians, the second, written from Philippi.-Written from Philippi by Titus.-Written from Philippi by Titus and Luke.-By Titus, Barnabas, and Luke.-The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, SYRIAC.-The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, ARABIC. -In the VULGATE there is no subscription; nor in the ETHIOPIC. -Written in Philippi of Macedonia, and sent by Titus and Luke, COPTIC.-The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, SYR. PHILOX. It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle.

Finished the correction for a new edition, Dec. 13th, 1831. A. C.

Verses 11-14. Finally, brethren, farewell — Caipete, rejoice; be happy; be perfect — Aspire to the highest degrees of Christian wisdom and grace, of knowledge, holiness, and usefulness. Be of good comfort — Filled with joy and peace through believing, and abounding in hope of the glory of God, through the power of the Holy Ghost, Romans 15:13. Be of one mind — Desire, labour, pray for it, to the utmost degree that is possible. Or, as to auto froneite may be rendered, mind, or pursue the same thing; or set your affections on the same great objects, namely, the glory of God, the success of his gospel, your own salvation, and the salvation of your fellow-creatures. Live in peace — One with another, and, as far as possible, with all men; and the God of love and peace shall be with you — Will graciously own you for his children, and fix his residence among you. And in token of this concord, harmony, and mutual affection, greet one another with a holy kiss — See on Romans 16:16. All the saints salute you — That is, the Christians in the place from whence I now write, or those who are now with me. The grace — Or favour; of the Lord Jesus Christ — By which alone we can come to the Father; and the love of God — Manifested to you, and abiding in you; and the communion — Or fellowship; of the Holy Ghost — In all his gifts and graces; be with you all — Continually, henceforth, and for ever. Amen — So may it be. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies. And it is a very indecent thing to see so many quitting them, and getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably; that we may either deliver or receive it with becoming reverence, with eyes and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore.

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. A universal atonement, a universal love, a universal sanctification, a conditional universal salvation, breathe forth from the universal gospel.