b C heavy persecutions in Asia. 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: e A. M. 4061. A. D. 57. A. U. C.810. ronis Cas. 4. Anno Imp. Ne 10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will 8 For we would not, brethren, have you ig-yet deliver us; norant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 11 Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. Rom. 8. 17. 2 Tim. 2. 12. Acts 19. 23. 1 Cor. 15. 32. & 16. 9.c Or, answer. d Jer. 17.5, 7.—— 2 Pet. 2. 9. Rom. 15. 30. Phil. 1. 19. Philem.22 ch. 4. 15. Which is effectual] There is a strange and unusual variation in the MSS. and Versions in this passage. Perhaps the whole should be read thus: For, if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer. This transposition of the middle and last clause, is authorised by the best MSS. and Versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous, God having your comfort and salvation continually in view, by all the dispensations of his Providence: and while you patiently endure, your salvation is advanced. Sufferings and consolations, all becoming energetic means of accomplishing the great design; for all things work together for good to them that love God. See the variations in Griesbach. Verse 7. And our hope of you is stedfast] We have no doubt of your continuing in the truth; because we see that you have such a full experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice. Verse 8. Our trouble which came to us in Asia] To what part of his history the apostle refers, we know not; some think it is to the Jews, lying in wait to kill him, Acts xx. 3.; others, to the insurrection raised against him by Demetrius and his fellow-craftsmen, Acts xix. 23.; others, to his fighting with beasts at Ephesus, 1 Cor. xv. 32. which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle's history. We were pressed out of measure, above strength] The original is exceedingly emphatic, xa9' UπTeρbody εbarruer καθ' υπερβολήν εβαρήθημεν UTTEρ duvauir, we were weighed down beyond what is credible; even beyond what any natural strength could support. There is no part of St. Paul's history known to us, which can justify these strong expressions, except his being stoned at Lystra; which, if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, (unless he mean Asia Minor,) and his stoning at Lystra did most evidently destroy his life; so that his be ing raised, was an effect of the miraculous power of God, he might be supposed to refer to this. See the Notes on Acts xiv. 19, &c. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this Epistle; and, with the outlines of which, the Corinthians had been acquainted. Verse 9. We had the sentence of death in ourselves] The tribulation was so violent and overwhelming, that he had no hope of escaping death. That we should not trust in ourselves] The tribulation was of such a nature, as to take away all expectation of help, but from GOD alone. But in God which raiseth the dead] This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact, could the time and other cir. cumstances serve. Verse 10. Who delivered us from so great a death] For the circumstances were such, that no human power could avail. Will yet deliver us] Having had such a signal evidence of his interposition already, we will confide in him with an unshaken confidence, that he will continue to support and deliver. Verse 11. Ye also helping together by prayer] Even an apostle felt the prayers of the church of God necessary for his comfort and support. What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them! The gift bestowed—by the means of many persons] The blessings communicated by means of their prayers. Thanks may be given by many] When they who have prayed, hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God, for his gracious answers. Thus, the prayers of many, obtain the gift: and the thanksgivings of many, acknowledge the mercy. The gift, or xapiopa, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed. Verse 12. For our rejoicing is this] H xavxyois; our boasting, exultation, subject of glorying. The testimony of our conscience] MapTupiov Ts σUVEINJews; that testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul, of its state, sincerity, safety, &c. In simplicity] Aλory; from a, denoting unity, or together, and TEλw, to be; or from a negative and wous many, not compounded, having one end in view; having no sinister purpose, no bye end to answer. Instead of απλότητι, many MSS. and Versions have aysorηTI, holiness. In godly sincerity] Eixinpivela Osov; the sincerity of God: that is, such a sincerity as comes from his work in the soul. Exxpvela, sincerity, and Expivns, sincere, come from EX, the splendor, or bright shining of the Sun, and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw. Not with fleshly wisdom] The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honour in view. God; setting out with divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit ; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul: thus acted the primitive Christians; and thus must every Christian act, who expects to see God in his glory. The word conversation is not an unapt latinism for the Greek term, as conversatio comes from con, together; and verto, I turn, and is used by the Latins in || precisely the same sense, as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and prac tice of his life and conversio astrorum, and conversiones cœlestes is by CICERO used for the course of the stars and heavenly bodies.-De Leg. c. 8. Cœlum una conversione atque eadem ipse circum se torquetur et vertitur.-Cic. de Univers. "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself." In the world] Both among Jews and Gentiles, have we always acted as seeing Him who is invisible. c. 8. More abundantly to you-ward.] That is, we have given the fullest proof of this in our conduct towards you: You have witnessed the holy manner in which we have always acted; and God is witness of the purity of the motives by which we have been actuated; and our conscience tells us, that we have lived in uprightness before him. Verse 13. Than what ye read] Viz. in the first Epistle which he had sent them. Or acknowledge] To be the truth of God; hoped they would continue to acknowledge, mit themselves to be turned aside from the But by the grace of God] Which alone can produce the simplicity and godly sincerity before-mentioned: and in-gospel. spire the wisdom that comes from above. We have had our conversation] AveσTρagnμey; we have conducted ourselves. The word properly refers to the whole tenor of a man's life; all that he does, says, and intends; and the object or end he has in view; and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb avacTpEQw, is compounded of ava again, and orpeow to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of and which he and not perhope of the Verse 14. Have acknowledged us in part] ATO μεpous, may signify here, not in part, but some of you; and it is evident from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him; and receive and profit by his Epistles and advice. We are your rejoicing, &c.] You boast of us as the ministers of Christ, through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the church of God. The apostle accounts for his not II. CORINTHIANS. visiting them as he proposed. A. M. 4061. are our's in the day of the Lord Jesus. || there should be yea yea, and nay nay? A. D. 57. A. U. C. 810. 15 And in this confidence I was Anno Imp. Neronis Cas. 4. minded to come unto you before, that ye might have a second benefit; b 16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea. 17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me 18 But as God is true, our word toward you was not yea and nay. 19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, "but in him was yea. 20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 1 Cor. 4. 19. Rom. 1. 11. Or, grace. 1 Cor. 16. 5, 6.• ch. 10. 2. 'Or, preaching. Mark 1. 1. Luke 1.35. Acts. 9. 20. Heb. 13. 8. Rom. 15. 8, 9. Verse 15. And in this confidence] Under the conviction or persuasion that this is the case, that ye exult in us, as we do in you. I was minded] I had purposed to come to you before, as he had intimated, 1 Cor. xvi. 5. for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfil; and he gives the reason, ver. 23. A second benefit] He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the gospel: and he had purposed to visit them again, that they might have a second blessing, in having that seed watered. Instead of Xapiv, grace or benefit; several MSS. read xapa, joy, pleasure but the word grace or benefit seems to express the apostle's meaning best. Verse 16. To pass by you into Macedonia] He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the 'vw, by you, as implying that he would sail up the Egean sea, leaving Corinth, to the west, though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably; and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed, not to call at Corinth at that time, but to pass by it, as before stated. Verse 17. Did I use lightness] When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind? That with me there should be yea, &c.] That I should act as carnal men, who change their purposes, and falsify their engagements according as may seem best to their secular interest ? | Verse 18. But as God is true] Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state, that induced me to postpone my visit. See ver. 23. Verse 19. For the Son of God, &c.] If I could have changed my purpose through carnal or secular interest, then, I must have had the same interest in view when I first preached the gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove, that we neither had, not could have, such interest in view? Verse 20. For all the promises of God] Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest, would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfil those promises by us, by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true, and, consequently, each must have its due fulfilment. God will not make use of trifling, worldly men, as the instruments by which he will fulfil his promises. But he has fulfilled them by us: therefore we are just and spiritual men, else God would not have used us. In him are yea, and in him Amen] All the promises which God has made to mankind, are yea, true in themselves, and amen, faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea and it has its fulfilment through Christ, and is amen: and this is to the glory of God, by the preaching of the apostles. From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears, that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry: but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus: and to shew that the promises of God not only come by him, but are fulfilled through him. Verse 21. Now he which stablisheth us with you] It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, given us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this gospel to your salvation. Through this unction we know and preach the truth; and are preserved by it from dissimulation and falsity of every kind. Verse 22. Who hath also sealed us] Not only deeply impressed his truth and image upon our hearts; but by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry. And given us the earnest of the Spirit] Tov appatura rov ПIVεuμatos; from this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The appawy of the apostle is the same as the 1 árabon of Moses, Gen. xxviii. 17, 18, and 20, which we there translate pledge. The word properly signifies an earnest of something promised, a part of the price agreed for between a buyer and seller; by giving and receiving of which, the bargain was ratified; or a deposit-which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above; and in Eph. i. 14. the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance, means a security given in hand for the fulfilment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day, to all who can produce the arrabon or pledge. He who is found then, with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrabʊn there can be no glory. See the whole case of Judah and Tamar, Gen. xxviii. 13, &c. and the Notes there. Verse 23. I call God for a record upon my soul] The apostle here resumes the subject which he left ver. 16. and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false; that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe, that he should be obliged to use the severe and authoritative part of his function, in the excommunication of those who had sinned; and delivering them over to Satan for the destruction of the flesh, &c. but to give them space to amend, and to see what effect his Epistle might produce, (not having heard as yet from them,) he purposed to delay his coming. It is plain, as several commentators have observed, 1. that St. Paul's doctrine had been opposed by some of Corinth, 1 Cor. XV. 12. His apostleship questioned, 1 Cor. ix. 1, 2. and 2 Cor. xiii. 13. 2. Himself despised, and treated as a person, who, because of the consciousness he had of his own worthlessness, dared not to come, 1 Cor. iv. 18. His letters, say they, are weighty and powerful, full of boastings of what he can and what he will do: but his bodily presence is weak, and his speech contemptible, 2 Cor. x. 10. 3 This being the state in which his reputation was then at Corinth, and he having promised to come to them, 1 Cor. xvi. 5. he could not but think it necessary to vindicate his failing them, by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others. Verse 24. Not for that we have dominion over your faith] I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly for this wonld be, to several of you, a cause of distress, the delinquents being friends and relatives: but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sown. This, I think to be the meaning of the apostle. It is certain that the faith which they had already received, was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to Observations on the nature II. CORINTHIANS. of a Christian man's oath. A more solemn and more awful form of an oath, was never presented, nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an outh! It is as awful, and as binding, as any thing can be; and forbid them, in the most solemn manner, to believe any thing || God, the witness of the truth of what I say." Though this else as Christianity, which was opposed to those articles. Act was only intended at first, to continue in force for seven In that sense they had dominion over their faith: and this years, yet it was afterwards made perpetual. See Burn, dominion was essential to them as apostles.-But, shall Vol. III. pag. 654. any others, persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind? not only by insisting on them to receive new doctrines, taught no where by apostles or apostolic men; but also threatening them with perdition if they do not credit doc-him who would break this, no obligation can bind. trines which are opposed to the very spirit and letter of the word of God? These things, men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery; and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone; and what was the consequence? The splendour of truth, pierced, dissipated, and annihilated them for ever! British Protestants have learned, and Europe is learning, that the SACRED WRITINGS, and them alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule; and to its Author he is to give account of the use he has made of it. For by faith ye stand.] Ye believe not in us, but in GOD. We have prescribed to you, on his authority, what you are to believe; you received the gospel as coming from him; and ye stand in and by that faith. The subjects in this chapter, which are of the most importance, have been carefully considered in the preceding Notes. That alone of the Apostle's oath has been passed by with general observations only. But, that it is an oath, has been questioned by some. An oath, properly speaking, is an appeal to God, as the searcher of the heart, for the truth of what is spoken; and an appeal to him as the judge of right and wrong, to punish the falsity and perjury. All this appears to me to be implied in the awful words above, I call God for a record upon my soul: and this is not the only place in which the apostle uses words of the same import. See Rom. i. 9. and ix. 1. and the Note on this latter passage. On this subject I have spoken pretty much at large, at the end of the vi. chap. of Deuteronomy; but as it appears that there I have made a mistake, in saying, that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute 7 and 8 of William III. cap. 34. sect. 1. required of this sect of Christaius :—“ I, A. B. do declare in the presence of Almighty But the religious people in question, found their consciences aggrieved by this form, and made application to have another substituted for it: in consequence of this the form has undergone a little alteration, and the solemn affirmation, which is to stand instead of an oath, taken in the usual manner, finally settled by the 8 Geo. cap. 6. is the following:"I, A. B. do solemnly, sincerely, and truly declare and affirm." Burn, Vol. III. pag. 656. as It may be well to examine this solemn affirmation; and see whether it do not contain the essential principles of an oath, and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God; and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made: and the word sincerely, to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit and the word truly, refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made: and the term affirm, refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also, contains all that is vital to the spirit and essence of an oath; and the honest man who takes or makes it, feels that there is no form used among men, by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself, as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an outh, is evident from the following clause: “that if any one be convicted of having wilfully, or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society, for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it, are not bound by a sufficient and available oath. |