SECOND EPISTLE TO THE CORINTHIANS.

PART FIRST.

PAUL'S MAINTENANCE OF HIS APOSTLESHIP.

CHS. 1-7.

I.

THANKS FOR COMFORT. DEFENSE AS TO
CHANGE OF PLANS.

1:1-22.

      1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. [Since Paul's apostleship was in dispute, and since it seems to have been insinuated that he ought to have had a letter from the apostles or some others, commending him as such (ch. 3:1), he begins by asserting that he is such through the will of God, and hence needs no human commendation. He joins Timothy with him in the letter, since this young man had assisted in founding the church at Corinth. Anciently Achaia was the northern strip of the Peloponnese, and in this restricted sense Paul appears to have used it at 1 Cor. 16:15, for he there calls Stephanas the "firstfruits of Achaia." But in the times in which Paul wrote, Achaia was a Roman province embracing all the countries south of Macedonia, and having Corinth as its capital. Since Paul uses the word "whole," it is likely that Paul means this larger Achaia which included Athens, and of which [169] Dionysius the Areopagite, or some other Athenian, was the "firstfruits" (Acts 17:34). As Corinth was the political capital of the region, Paul treated it as the religious headquarters, and addressed all the Achaians through it that any who came to the capital might feel a personal interest in his letter, and read or make copies of it.] 3 Blessed be the God and Father of our Lord Jesus Christ, the Father [fountain, source--Ps. 86:15; Eph. 1:17] of mercies and God of all comfort; 4 who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. [Paul regarded affliction as a school wherein one who is comforted of God is thereby instructed and fitted to become a dispenser of comfort unto others. He blesses God for such lofty and blessed instruction.] 5 For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ. [By "sufferings of Christ" Paul means the persecutions, etc., suffered for Christ's sake. As Christ himself suffered while on the earth, so the church, his mystical body, must likewise suffer while in the flesh (Phil. 3:17; Gal. 2:20; Heb. 3:13; 1 Pet. 4:13; Acts 9:4). It does this because it lives as he did, and its work is in a sense supplemental to his (Col. 1:24; John 17:14; 18:19, 20). It is comforted by the Holy Spirit (John 14: 16-18), with the sense of the present love of Christ, and assured hope of reward; a sense of increased power to assist and comfort others; a trust that all things are working together for good (ch. 4:17). The measure of affliction becomes also the measure of comfort.] 6 But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer [if, therefore, we are afflicted, it is for your comfort and salvation which is accomplished through the influence of our teaching and example; or if we are comforted, the comfort is given to us for your benefit and profit, that you may receive from us that comfort which causes you to endure with [170] patience the same suffering which we also suffer]: 7 and our hope for you is stedfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort. [And we have a firm hope with regard to you, that if Christ has comforted us in our affliction, so will he comfort you, if you partake of our sufferings. The phrases "same sufferings which we also suffer" and "partakers of the sufferings," suggest that Paul may have meant an identity rather than a similarity of suffering. The loyal part of the Corinthian church which he is now addressing, no doubt had in a large measure an identity of suffering, for, by taking part with the apostle, they exposed themselves to the same detraction, contempt, etc., which the pestilential minority were visiting upon him. As the comfort of Christ enabled him to be stedfast, he had an unwavering hope that this same comfort would enable his friends also to be loyal and stedfast. His own stedfastness had been recently tested to the uttermost, but the comforting help of Christ had caused the test to increase his stedfastness. Of this test, and its resulting influence of faith and confidence, he now tells them.] 8 For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life: 9 yea, we ourselves have had the sentence [or answer] of death within ourselves [i. e., when we asked ourselves, "Can we possibly live?" we were compelled in our hopelessness to answer, "No; we must die"], that we should not trust in ourselves, but in God who raiseth the dead: 10 who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us; 11 ye also helping together on our behalf by your supplication; that, for the gift [of special deliverance] bestowed upon us by means of many [who prayed for us], thanks may be given by many persons on our behalf. [Your prayers aided to save our life; and our life, thus saved, may save and bless many, and so cause them to glorify God. The troubles to which the apostle here refers as [171] befalling him in Asia, were evidently those which culminated in the riot at Ephesus (Acts 19:23-41; 20:1). Since Paul was accustomed to make light of ordinary physical danger, and since he did not go into the theater, and since they find nothing on the face of Luke's record which indicates that Paul suffered any anguish or any other discomfiture at that time, some commentators have sought to find some other danger or distress assailing him, and, failing to find it, they have set about inventing it. This has led to all manner of extravagant and unseemly absurdities, and to assertions that the apostle had cancer, paralysis, epileptic fits, etc. Those learned in books are very often deficient in the knowledge of human nature; but one skilled in the latter knows that no man could pass through Paul's experience at Ephesus without undergoing immense excitement, constant anxieties and most depressing nervous reaction. If Luke makes no mention of such things as part of the incidents at Ephesus, neither does he mention them elsewhere. He busied himself with the external, not with the consequent distresses of the apostle. One searches his writings in vain for most of that long list of hardships which Paul gives in chapter 11. But Paul himself tells of these anxieties and sufferings (Acts 20:19, 27, 31; 1 Cor. 15:32 and note). Had it been any sickness he would likely have mentioned it, and he would hardly in that case have used the expression "so great a death" when referring to it. Death by any natural means was not sufficiently repugnant to Paul for him to use such language (ch. 5:2; Phil. 1:23). That he contents himself with describing his troubles in this general way is itself significant, for it shows that the apostle thought it would be amply sufficient for the information of the Corinthians. The gossip of merchants and travelers would have acquainted Corinth with the great hubbub which had been raised about Diana and idolatry in Ephesus, and it was prudent in Paul to speak of and commit himself as to his part in it in just such indefinite terms; for his letter would be widely circulated. Having spoken of his life as worth saving, he next takes up that thought, and tells why he dares to speak of himself in this [172] apparently boastful or glorifying manner.] 12 For our glorying is this, the testimony of our conscience [it is often appealed to by Paul--Acts 23:1; 24:16; Rom. 9:1; 1 Cor. 4:4], that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward. 13 For we write no other things unto you, than what ye read [literally, read aloud] or even acknowledge, and I hope ye will acknowledge unto the end: 14 as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus. [1 Cor. 3:13. If my words sound boastful, my conscience justifies me in using them, since I have manifested the holy and sincere life befitting one who is directed of God, and not the life of one who is moved by worldly policy and wisdom, and is void of principle. Such has been my general conduct, and it has been especially so in my dealings with you. Thus the apostle shows himself conscious of the scrutinizing suspicion with which the Corinthians watched all his actions. He knew that to govern such a people he must walk with more than common circumspection. Therefore, with a careful, guarded spirit he had penned his letters to them so that there was nothing in them of doubtful meaning. If we assume, with Conybeare and Howson, that the apostle had been suspected of sending private letters in which he modified the statements of his public epistles, the reading becomes clear and smooth, and runs thus: "I have written you nothing save what has been read in public and generally acknowledged as authoritatively mine, and I hope you will thus acknowledge my epistles to the end of the world, even as part of you acknowledged me to be an apostle, and gloried in me as your teacher, even as I also gloried in you as disciples, in expectation that I would appear with you before the Lord Jesus (1 Thess. 2:19, 20; Phil. 2:16). By thus placing himself on a level with his disciples in mutual glorying, the apostle removes every semblance of unseemly self-glorification. But the meaning of the passage is practically the same if we merely understand the apostle as appealing from the false constructions [173] placed upon his letters, to the text of the letters, and as asserting that he wrote no words which justified the ambiguous meaning placed upon them. We shall now be told about these ambiguous words.] 15 And in this confidence [i. e., that you gloried in me and I in you, and that we mutually loved each other] I was minded to come first unto you, that ye might have a second benefit [this word implies the spiritual gifts which he bestowed on his visits--comp. Rom. 1:11; 15:29]; 16 and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judaea. [i. e., trusting in our mutual love, it was my intention to visit you before visiting the Macedonians, that you might have two visits or benefits, one before I went into Macedonia and one when I came out; and I also, trusting in your love, looked to you, instead of to others, to forward me on my journey. The apostle had evidently told the Corinthians of this plan in the lost letter which has already been mentioned. See Introduction to 1 Corinthians, page 49; also 1 Cor. 5:9. And then he had changed his plan, as we see by 1 Cor. 16:5-7, and note. This change of plan gave Paul's enemies a chance to accuse him of unprincipled equivocation, as though he said: (1) "Yes, I will come to you first: no, I will come to the Macedonians first." (2) "Yes, I will pay you two visits: no, I will pay you only one visit." (3) "Yes, I am coming soon: no, I am not coming soon."] 17 When I therefore was thus minded [to come to you first, etc.], did I show fickleness? [in determining to come to you second, etc.] or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay? [Do I form and announce my purposes like an unprincipled worldling, who holds his yes and no subservient to his policy or his pleasure; i. e., does as he pleases, without any regard to his pledges or his promises?] 18 But as God is faithful, our word toward you is 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 Timothy [Paul's [174] fellow-laborers in founding the church at Corinth], was not yea and nay, but in him is yea. 20 For how many soever be the promises of God, in him is the yea: wherefore also through him is the Amen, unto the glory of God through us. 21 Now he that establisheth us with you in Christ, and anointed us, is God; 22 who also sealed us, and gave us the earnest of the Spirit in our hearts. ["Every one when he is perfected shall be as his teacher," said Jesus (Luke 6:40). Paul has this truth in mind, and his meaning is as follows: "As God the teacher is a promise-keeper whose yea is absolute, unchangeable and immutable, so also am I, his pupil, a promise-keeper, a yea-man. I showed my approval of promise-keeping, and likewise taught you the value of such a characteristic, in that I, together with my colleagues, preached Christ as he is--a promise-keeper. For God, no matter how varied his promises, is indeed a promise-keeper, so that he has begotten in us that assurance of faith which causes us to say an expectant amen to all his promises, and to glorify him by living as in anticipation of their fulfillment. Such a God could never indorse a promise-breaker, but God has indorsed me. He has established me, with you, in Christ, and by anointing me he has set me apart to the apostolic office, and has sealed me as his own, and has given me the earnest of the Spirit. If I am thus his apostle and still recognized as his, then am I like him, and raised above suspicion of being a pledge-breaker." The seal was then a sign or symbol indicating ownership (Acts 9:15; Eph. 1:13; 4:30; Rev. 7:3; 9:4). False apostles might attempt to prove their claims by insufficient evidence, such as letters of recommendation, but Paul was truly certified as such by the unction of the Spirit (Acts 9:17; 1 John 2:20). Earnest money was a partial payment given to bind a contract, or given to a servant to encourage and stimulate his faithfulness. As a servant might exhibit such earnest-money in proof of his employment, so Paul pointed to the power of the Spirit in his life as an evidence that he was in the divine service. [175]

II.

EXPLANATION AS TO CHANGE OF PLANS. AS TO
THE INCESTUOUS PERSON A PEAN OF JOY.

1:23-2:17.

      [Having first argued that he could not be guilty of duplicity because of the very nature of his relationships to the true and faithful God, Paul in this section answers the charge more specifically by giving such an explanation of his actions as clearly demonstrated his sincerity in the entire premises.] 23 But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth. 24 Not that we have Lordship over your faith, but are helpers of your joy: for in faith ye stand fast.

      II. 1 But I determined this for myself, that I would not come again to you with sorrow. 2 For if I make you sorry, who then is he that maketh me glad but he that is made sorry by me? [But I call God, who knows all things, even the searcher of hearts, to look upon the secret purposes of my soul, and to confirm the truth if I speak it, and to testify against and punish me if I lie (Mal. 3:5), that I delayed to come to Corinth in order that you might have time to repent, and show your repentance by obedience; for had I come at the time which I first mentioned to you, I would have been compelled to discipline you, and therefore make you sorry (1 Cor. 4:21). Not that I have lordship over your faith, for in this realm I am only a fellow-helper of your joy by confirming you in your belief (Rom. 15:13; Phil. 1:25); for by your faith you stand as free and independent, full-aged children of God (Gal. 3:23-26; 4:1-7, 31; 5:1). But when through lack of faith you fall into sinful practices I must discipline you. But I determined that for my own gladness I would not come speedily so as to bring you sorrow as I did on my last visit. For if I make you sorry, who will make me glad? will I not have made that very people sorry to whom I myself look for gladness?] 3 And I wrote this very thing, lest, when I came, I [176] should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you. [I wrote this very thing to you (viz.: how my coming endangered your joy, and how you must repent before I came (1 Cor. 4:21); and how I would delay my coming, and come by the long and not the short route (1 Cor. 16:5-8), lest when I came I should have sorrow from those to whom I looked for joy. And I do look for joy from you, for I have this confidence in you all, that, though many of you oppose me, yet there is none of you that does not desire my personal happiness. Moreover, my feelings at the time of writing are a witness unto God of the spirit in which I wrote, for I wrote out of much affliction and anguish of heart and with many tears, which shows that I took no pleasure in thus administering correction. I did not correct you to cause you grief, but that you might know the love which I have more abundantly unto you, and which can not keep quiet when it sees you injuring yourself (Ps. 141:5; Prov. 27:6). By referring to 1 Cor. 4:21 and 5:1, it will be found that the threat of correction at his coming, and the case of the incestuous person, were twin thoughts in the apostle's mind. The punishment of this offender was one of the principal items that Paul wished them to attend to before he came; in fact, the whole subject of visits, delays, corrections, etc., centered in this offender, and very naturally, therefore, while here explaining the causes for his delay, the case of this incestuous person comes to mind, and the apostle uses him to flood the entire situation with light.] 5 But if any [thus delicately does the apostle introduce this sinner] hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. [As I have said, I did not write to cause you sorrow. But if the incestuous person has caused you sorrow, he has caused sorrow not to me, but to a large part of you. I will not weigh him down with a greater [177] burden of guilt by saying to whom else he has caused sorrow. The apostle is not to be understood too literally. This sinner had added to the sorrows which he has just mentioned (verse 4). But the apostle's sorrow was so small compared with the great grief of the Corinthian church as to not be worth mentioning. Comp. Luke 23:28.] 6 Sufficient to such a one is this punishment which was inflicted by the many; 7 So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow. [Paul's purpose had been to save this sinner (1 Cor. 5:5). It seems that a minority had espoused his cause, but the majority had excommunicated him according to the apostle's instruction at 1 Cor. 5:13. The apostle here writes that this punishment has already proved sufficient, and should not be continued, but that, on the contrary, the offender should be forgiven, received back and comforted, lest he should be swallowed up by despair, and thus the punishment should defeat the very end for which it was designed. We should note here that excommunication and restoration are actions of the church, and not of the officers.] 8 Wherefore I beseech you to confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things. [This shows that Paul had made his instructions concerning the incestuous man a test. If they obeyed him, in this, he could come to them bringing joy: if they disobeyed, their condition would call for further delay and more letters on his part. Where, then, is laid bare before the Corinthians the inner thoughts which were governing the actions of the apostle at the time when he was penning the fifth chapter of his first epistle. They could see now for themselves that their own foolish conduct, and not the fickleness of the apostle, had caused the delay and the change of plan; that so far as the apostle was concerned, he had always intended to visit them, and that all his statements about his visits had been made in good faith. Observe that as the apostle had become the leader in punishment or discipline, he here becomes [178] the leader in forgiveness.] 10 But to whom ye forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ; 11 that no advantage may be gained over us by Satan: for we are not ignorant of his devices. [There is a close correlation between verse 10 and 1 Cor. 5:3. There Paul identified himself with the church, and, though absent, anticipated its action and acted with it. Here he ratifies beforehand the action which he bids it take. There he acted in the name of the Lord and here he does it in the presence of Christ. He forgives the sinner for the sake of the church, that he may not be lost to the church. When a church, through carelessness in exercising mercy and forgiveness, loses a member, it is permitting Satan to overreach it. Paul was too well versed in Satan's methods to be thus outwitted by that adversary.] 12 Now when I came to Troas for the gospel of Christ [i. e., intending to preach], and when a door [an opportunity--1 Cor. 16:9 and note] was opened unto me in the Lord, 13 I had no relief for my spirit [worrying about you], because I found not Titus my brother [who had agreed to bring me word about you, and meet me at Troas]: but taking my leave of them [the brethren at Troas], I went forth into Macedonia. [hoping to meet Titus there. For fuller details of Paul's movements and intentions see the Introduction. The relief which came to him in Macedonia when he met Titus causes him at this point to break forth into an expression of thanksgiving. But as it does not at this time suit his purpose to give a detailed statement of his reason for thankfulness, he curbs his rising emotion and directs his thought in another channel.] 14 But thanks be unto God, who always leadeth us in triumph in Christ, and maketh manifest through us the savor of his knowledge in every place. 15 For we are a sweet savor of Christ unto God, in them that are saved, and in them that perish; 16 to the one a savor from death unto death; to the other a savor from life unto life. And who is [179] sufficient for these things? 17 For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ. [But thanks be unto God for the relief which we received in Macedonia. And God's readings are ever thus. He leads us as a bound, anxious, trembling captive in his triumphal procession, but is constantly showing us mercy; for the procession is the triumph of Christ. He leads us in this procession as a priest bearing a censer, of which the gospel is the incense, giving forth, as a sweet-smelling savor, the knowledge of Christ at Ephesus, Troas, Macedonia or every place whither he leads us. Yea, we ourselves (because Christ liveth in us--Phil. 1:21) are a sweet savor of Christ unto God, both to them that are saved and to them that perish. To the one the incense of our presence is a deadly savor, and to the other a veritable source of life, for we make them all conscious of the triumph of Christ of which they are part. Now in every triumph some captives know that they are being led to death, and others that they are approaching the moment of forgiveness and life, and of these fates the incense keeps them in mind. And who, therefore, is sufficient to the task of being such a warning, despair-dealing, hope-dispensing, life-giving savor? who is able to preach this gospel of life and death befittingly? Realizing our insufficiency to such a task, we nevertheless do our best, for we are not like the many who oppose us ready to adulterate the word of God to make it popular or to suit our own selfish ends; but, discharging our duty in all sincerity as men inspired of God, and laboring in the sight of God, we speak under authority of Christ. It will be remembered that Paul wrote these words in an age when all the world was familiar with the glorious pageantry of a Roman triumph. When L. Mummius had conquered Corinth, the procession in his honor was one of the most splendid which the world had ever seen. In A. D. 51, just a short while before Paul penned these words, the emperor Claudius had celebrated his triumph over the Britons, and their king Caractacus was led in the triumph, but was spared. Ordinarily when the victor reached the capitol it was [180] the signal for the slaying of many of the captives in his honor, and for the forgiveness of others. Thus the incense of the procession which permeated the air, and kept the captives conscious of the nature of the journey on which they marched, was redolent with hope or sorrow, according to the expectations held out to them by their victors. The phrases "from death unto death" and "from life unto life" are regarded by some as mere Hebrew superlatives; but "from" indicates source: the meaning therefore is, the gospel, which arises from Christ and which is preached through us, is to the unbelieving, but the incense arising from one crucified and dead, and so it is to them a savor from the dead and producing death. But to the believing it is a savor from the living, producing life.]

III.

APOSTLESHIP ABOVE HUMAN COMMENDATION,
AND THE MINISTRY OF MOSES.

3:1-18.

      [The closing verse of the preceding chapter was capable of being construed as an outburst of self-laudation, and as the apostle well knew that his enemies at Corinth accused him of this very vice, and hence would make the most of words susceptible of misconstruction, he anticipates their move by discussing not only his words, but the whole subject of this (apparent) self-glorying.] 1 Are we beginning again [for places where he might be construed as having done so before, see 1 Cor. 2:6; 4:3, 4, 14-16; 7:7; 9:1-6, 15, 19, 26, 27; 14:18; 16:10] to commend ourselves? or need we, as do some, epistles of commendation to you or from you? [These questions are cuttingly ironical. Evidently his opponents at Corinth had come thither with letters of commendation, either from brethren of repute, or from churches, and had drawn disparaging contrasts between their own formal, official, letter-proved standing in the church, and what they were pleased to describe as Paul's self-asserted, self-manufactured, [181] boast-sustained standing. The apostle therefore turns the edge of their own weapon against them, and shows how ridiculous their claims to reverence and respect were in comparison with his own. Such powerless creatures needed letters of commendation--it was all they had to commend them! Without letters they would be utter nobodies. But the letter which was the top of their honor did not rise to the level of the bottom of the apostle's honor. For himself how ridiculous such letters would be! Could he bring a letter to them? it would be like a father seeking introduction and commendation to his own children. Could he ask a letter from them? why, all the knowledge, grace, etc., which made them capable of commending had come from him, their founder, so that their commendation would, after all, be only another form of self-commendation. Could they think that he overpraised himself to them, hoping thus to cozen them into giving him exaggerated, undeserved commendation to others ? Very early the churches learned to grant letters of commendation. See Rom. 16:1; Acts 18:27; 15:25; Col. 4:10; Tit. 3:13; but such commendation was always fallible, and liable therefore to abuse--Gal. 1:7; 2:12.] 2 Ye are our epistle, written in our hearts, known and read of all men; 3 being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh. [Do we need an epistle to any one? Surely not while you exist as a church which we have founded, for ye are our epistle copied by the hand of love in our hearts, so that everywhere we go your conversion vouches for us, that we are true messengers of God. For as men learn of you, either by acquaintance with you as the original epistle, or from what our own heart's copy holds recorded about you, it becomes manifest to them that ye are an epistle of which Christ is the author and dictator; of which I am the amanuensis, or earthly penman; of which the fleshly tables of the heart--the very sources of life itself--are that which receives and holds the message; and the Holy Spirit, the means employed to convey, impress, and make [182] abiding the message. All men, seeing your transformed lives, read you as such an epistle; and as ye are my fruit in the Lord, so they need no other commendation of me (Matt. 7:16). The presentation of life under the figure of a writing was familiar to Old Testament readers (Ezek. 36:26; Jer. 31:33; Prov. 3:3; 7:3). Some have thought that Paul uses the contrast between stone and heart as a reference to Ezek. 36:26; but his use of the word "tables," and the context, forbids such a reference. Paul has the tables of the law in mind, and introduces the idea here that he may lead up to the comparison which begins at verse 6.] 4 And such confidence have we through Christ to God-ward: 5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit [i. e., not a minister of the old, legal dispensation, but of the new, spiritual dispensation]: for the letter killeth, but the spirit giveth life. [And I have such bold assurance through Christ that God will thus consider you to be my epistle. Not that I am sufficient of myself to account myself as having truly done any part of that which makes you an epistle, save as I have received the power from God. The truth which, written in your hearts, has thus transformed you, is wholly of God; so that our ability or sufficiency to write such an epistle as ye are, is all from God, who made us thus sufficient by calling us to be ministers of that new covenant which performs such wonders of regeneration, instead of calling us to be (as my Judaizing opponents ever seek to coerce me to be) a minister of the old covenant. This old covenant was given in letters graven on stone, and hence was a law of letters governing us wholly from without. But the new covenant, though also committed to writing, and hence in a sense external to us, is a code of principles governing us from within, through the power of the Holy Spirit. This law of letters without could only bring upon us condemnation and death (Rom. 7:7-11; 1 Cor. 15:56); but this law of the spirit within us (verse 2) gives us life [183] (Rom. 2:27-29; 6:4, 11; 8:2, 10, 11; 1 Cor. 15:45; Gal. 5:18). The contrast in verse 6 is not between the outward and inward sense of Scripture, but between the outward and inward power of those two great dispensations, Jewish and Christian. That perversion of the passage which gave it the former meaning, has been used to countenance those baneful allegorical interpretations of Scripture which have been the pest of the church from the days of Origen to the present time. Having shown that the minister of the new covenant had a power not enjoyed by that of the old, Paul proceeds to show that he likewise has a glory (and Paul's enemies were criticizing him for glorying) not enjoyed by any minister of the old dispensation; no, not even by Moses himself.] 7 But if the ministration of death, written [literally, "in letters"], and engraven on stones, came [was introduced] with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face [Ex. 34:29-35]; which glory was passing away: 8 how shall not rather the ministration of the spirit be with glory? 9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. 10 For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. 11 For if that which passeth away was with glory, much more that which remaineth is in glory. [If the old covenant which brought death glorified its introducing minister, so that the face of Moses shone as he brought it from God to the people, and glowed so resplendently that the children of Israel could not look steadily at him (though we should note in passing that this glory was of a temporary, evanescent nature); is it not more to be expected that the initiatory ministers of that new covenant which brings life shall be glorified? For if there was glory in ministering under that covenant which brought condemnation, much more is there glory in ministering under that which brings justification through righteousness. For even though the old covenant was made glorious it had no glory in respect to or comparison [184] with the new covenant by reason of the excelling glory of the latter. For if that which was outshone is glorious, much more is that glorious which outshines it and continues to obscure it. Paul's language suggests the rising sun. Before he comes the stars seem glorious, yet they have no glory in comparison with him. If they are glorious, much more is the king of day glorious, who, by his superior brightness, reminds all their glittering orbs to darkness.] 12 Having therefore such a hope, we use great boldness of speech, 13 and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away: 14 but their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. 15 But unto this day, whensoever Moses is read, a veil lieth upon their heart. 16 But whensoever it shall turn to the Lord, the veil is taken away. [The word "end" in verse 13 is the bone of contention in this passage. It has two meanings: (1) The termination or stopping-point. (2) The purpose, design or ultimate result. Macknight, Alford and others give it the first meaning, and construe Paul as saying that Moses covered his face that the children of Israel might not see the termination of the glory, as it faded from his face. But this construction limits the typical concealment to the mere fact that the Mosaic dispensation was to pass away, and is not large enough for Paul's thought, as is shown by the context. Cameron, Barnes, etc., give it the second meaning, which we have embodied in the following paraphrase: "In dealing with the glory of our ministration we do not veil our meaning in types and shadows, as Moses showed that he did with his ministration, when he typically concealed the glory of his face by putting a veil upon it. He concealed the meaning of his ministration that the children of Israel should not look stedfastly on Christ, the end or fulfillment of that dispensation or law which was typically passing away in the fading glory of Moses' face (now, Christ is thus the end of Moses' [185] law--Rom. 10:4); but the true hindrance was not the typical veil worn by Moses, but the real veil on the minds of the people, who were dull of understanding and sinfully hardened, so that from the very beginning they understood not his dispensation, nor do they yet, for even now when the law is read the great truth is not revealed to them that it is all done away, having ended in Christ. But unto this day, whensoever Moses is read, a veil is upon their heart, and they do not see that Moses preaches Christ. But whensoever the Jewish nation shall turn to the Lord, then the veil is taken away, and they see that the end or purpose of the law is to lead to Christ."--Gal. 3:24.] 17 Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. [Now, Jesus is that Spirit or new covenant of which I have been speaking (verses 3, 6, 8); and where that new covenant is, there is liberty, especially the liberty of seeing. Those living under Moses, as I have said, are veiled so that they can not see Christ in their dispensation, but all we who live under the new covenant see the glory of Christ with unveiled faces as he is mirrored in that new covenant--our dispensation; and our faces, like that of Moses, are transformed at the sight, reflecting the glory of what we see even as the glory shines upon us from the Lord, who is indeed the very covenant itself. However, none of the ministers of Christ, not even the apostles (ch. 5:16), continually beheld Christ glorified as an objective reality, for it is only in our future state that we shall thus look upon him, and that look will fully effect the transformation into his likeness which our knowledge of him in the gospel has been slowly working out within us during our earthly life--John 17:24; 1 John 3:2; Col. 3:3, 4; Rom. 8:17; Phil. 3:12-14; Col. 1: 27.] [186]

IV.

THE HOPE OF FUTURE GLORY SUSTAINS IN
PRESENT TRIALS.

4:1-5:10.

      [Having shown that the Christian ministry is superior to the Mosaic, Paul, in this section, enlarges upon the two antithetical phases of that ministry, showing that viewed carnally it leads to the severest suffering and to death, while, viewed spiritually, it leads to ever-increasing life, culminating in celestial and eternal glory. The prospect of this blessed culmination enables the minister to sustain his present distress without fainting.] 1 Therefore seeing we have this ministry, even as we obtain mercy, we faint not [having been forgiven for prosecuting the church, and having been graciously called to this glorious ministry of the open vision, we are moved and inspired to holy courage and perseverance]: 2 but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God. [This verse contrasts the true Christian ministry with that false form of it employed by Paul's enemies. They, preaching from selfish motives, had sought to undermine Paul's influence by calumny, by crafty perversions of his statements, and by adulterating the gospel with obsolete Judaism. Paul, on the contrary, had practiced nothing which shame would prompt him to hide, had used no crooked or partisan arts, had taught nothing in private which he did not teach in public; and had, by his open, candid frankness in presenting the truth, commended himself to every variety of conscience, behaving himself as in the sight of God.] 3 And even if our gospel is veiled, it is veiled in them that perish: 4 in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of [187] Christ, who is the image of God, should not dawn upon them. [These words are called out by the word in "every" found in verse 2. The apostle anticipates that some Jew would challenge his statement, asserting that the gospel was as much veiled to him and his brethren, as Paul had above asserted the law to be (3:7-18). Paul replies that their failure to acknowledge the truth may indeed form an exception, but does not weaken his general assertion, since the obscurity lies in their own bigotry-closed eyes and not in the truth presented to them. The fault lay, not in the nature of the gospel, but in their own nature. By unbelief they had fallen into Satan's power, and he had blinded them (just as, conversely, those who believe are enlightened by the Spirit). The completeness and hopelessness of their blindness is made most apparent by the glorious luminosity of the divine gospel which they failed to perceive. Some have been needlessly puzzled by this passage, because Paul called Satan a "god." The apostle does not mean to attribute divinity to the devil. Satan is not a god properly, but is merely one in reference to those who have sinfully made him such. Paul calls him a god as he would call an idol a god; it being only such in the eyes of its worshipers. (Comp. Phil. 3:19.) The phrase is equivalent to "prince of this world," found at John 12:31; 14:30; 16:11, though in John the word kosmos, or space-world, is used, while here it is the word aioon, or time-world. He is prince over this world of space, and prince also over that time-world which began with the fall of Adam and closes at the second advent. One of the methods by which Satan blinds the eyes will be found at John 5:44. South pithily remarks, "When the malefactor's eyes are covered, he is not far from execution" (Est. 7:8). 5 For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake. 6 Seeing it is God, that said, Light shall shine out of darkness [Gen. 1:3; Isa. 60:1, 2], who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. [From such passages as [188] 1 Cor. 2:6, 7; 4:16; 11:1; 1 Thess. 1:6; 2:4; 3:9; Gal. 4:12; Phil. 3:17, Paul might have been accused of preaching himself; but he had preached himself as a servant (1 Cor. 9:19). Paul's rivals had preached themselves and had sought to make the preaching a contest between him and them. Paul declines this contest, and declares that it is his business to reflect the light of Christ which has shone in his heart; for God sent his Son to be the light of earth's darkness. The apostle here alludes to the glorified face of the Christ which appeared to him on the way to Damascus. After such a vision it was impossible that Paul could look upon himself as any other than a reflector of the true Light which was sent from God. It was also impossible that he should regard the face of Moses as comparable with it. Moreover, the prophecy spoke of but one light, and took no account of Moses.] 7 But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves [We, in our mortal bodies, hold the divine and heavenly truth. God has thus committed his gospel to men that it may be evident to all that it is from him. The power of the gospel so transcends that of the human agent who preaches it as to make it apparent to all that the preacher is but an agent performing duties which are beyond the compass of his own unaided faculties. Farrar sees in this a reference to the torches of Gideon's pitchers, but the word "treasure" evidently changes the figure, so that Paul no longer speaks of the gospel as a light. Besides, the Gideon incident conveys the idea of concealment, which is not in Paul's thoughts. The apostle is here supposing that some one will object to his high claims for the Christian ministry, asserting that the humiliations and sufferings endured by the apostle refute the idea that he can be an ambassador of God. His answer is that God put the treasure in an earthen vessel in order that the survival of the perishing vessel when subjected to all manner of vicissitudes might prove the value, in the sight of God, of the treasure within it]; 8 we are pressed on every side, yet not straitened; perplexed, yet not unto despair; 9 pursued, yet not forsaken; smitten down, yet not destroyed [The apostle again [189] changes his figure, and describes the Christian minister as a warrior defending a divine treasure. His enemies press upon him very closely, yet still leave him room to wield his weapons. He is greatly disturbed in mind because of his imperiled position, yet does not lose hope; as the conflict grows more strenuous he seeks refuge in flight, but feels that Providence has not forsaken him; finally the overtaking enemy strikes him down, and would overcome him, did not God deliver him for the sake of the treasure committed to his defense]; 10 always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body. 11 For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh. 12 So then death worketh in us, but life in you. [The apostle has been speaking of having and holding the knowledge of God in a mortal body. But the knowledge of God brings with it the eternal life that is within God, so that to have divine knowledge is to have divine life (1 John 1:3; 5:19). The knowledge of verse 6, therefore, gives place in this passage to the life which it produces. The minister of Christ, having in him the life of Christ (Gal. 2:20), becomes in a large measure a reduplication of the life and experiences of Christ. He is, as it were, constantly dying and being resurrected. With Paul death was a matter of daily experience (1 Cor. 15:31). But by thus constantly dying and yet continuing to live, Paul typically re-enacted the crucifixion and resurrection of the Lord. By surviving so many trials he made it evident to the world that he was sustained by a life other than human, viz.: the life of Jesus. Moreover, the daily sacrifice of the life of Paul, like the sacrifice of Christ, worked out life and blessing for others, notably the Corinthians, to whom he wrote.] 13 But having the same spirit of faith, according to that which is written [Ps. 116:10], I believed, and therefore did I speak; we also believe, and therefore also we speak [having the same spirit of faith which was in the Psalmist who proclaimed his faith despite his afflictions, we preach right [190] on despite all opposition]; 14 knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you. [The daily preservation of his weak body was to the apostle an earnest, as it were, of the final resurrection, and the hope of this resurrection, in company and fellowship with the Corinthians, as the fruit of his labors, encouraged him to speak out and proclaim the gospel despite all forms of persecution.] 15 For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. [The whole gospel ministry is for the sake of the believer, for the believer is the recipient of the grace of God, and the returner of thanks to God. God is glorified in him both by the grace which he bestows upon him and the thanksgiving which he receives from him. It therefore follows that the more believers there are, the more grace there is bestowed and the more thanksgiving there is received, and hence the more God is glorified.] 16 Wherefore [because each death is followed by a co-ordinate resurrection] we faint not; but though our outward man is decaying, yet our inward man is renewed day by day. [The sacrifice of the carnal ever tends to the increase of the spiritual. The apostle knew that the transfiguration described at 3:18 was perfecting itself daily]. 17 For our light affliction, which is for the moment, worketh for us more and more exceedingly [Literally, in excess unto excess: a Hebraism: a method of expressing intensity by repetition of the same word. It might well be rendered "an abounding upon an abounding," thus suggesting the idea of progression by upward steps] an eternal weight of glory; 18 while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. [We have here the same law for the Christian which governed the life of Christ (Phil. 2:7-11). If afflictions are viewed with regard to temporal affairs, they seem heavy and profitless; but when we look upon them as part of God's [191] discipline which prepares us for an unseen world, then they seem light and momentary. In proportion as we keep our eyes upon the future kingdom of God, with its glorious circumstances and modes of existence, our afflictions increase our faith and enlarge our character, and so work out for us a more glorious future. The phrase "eternal weight" suggests a royal garment, richly freighted with ornaments of gold and jewels. Trapp quaintly observes, "For affliction, here's glory; for light affliction, a weight of glory; for momentary affliction, eternal glory."]

      V. 1 For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. [An allusion to the merging of the tabernacle into the temple of Solomon. As the Spirit of God dwelt in the frail tent during the pilgrimage in the wilderness, and afterwards took up his abode in the substantial and immovable temple in the midst of an established city, so the spirit of man sojourns in a tent-dwelling--a mortal body--while on his journey to the new Jerusalem, but at the journey's end he shall have a "house not made with hands;" i. e., not this present, material body which seems almost within the compass of human construction, but a spiritual body which is utterly beyond it (comp. Mark 14:58). Hence it is also spoken of as "from heaven," to distinguish it from this present body, the substance of which comes from the earth. The present tense "we have" is used, not because our spiritual bodies now exist in organic form (a mechanical view), but to give vivid expression to the certainty of our receiving such bodies (comp. 2 Tim. 4:8); and perhaps also to indicate that in divine contemplation and plan our future bodies are growing and taking form according to the daily growth and development of our inner man.] 2 For verily in this we groan [Rom. 7:24; 8:23], longing to be clothed upon with our habitation which is from heaven: 3 if so be that being clothed we shall not be found naked. 4 For indeed we that are in this tabernacle do groan, being burdened; not for that we would [192] be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life. [The apostle here expresses two wishes, suited to either contingency which confronted him. If he survived till the Lord's coming, he longed to be clothed with the spiritual body which the redeemed shall then receive; and expressed the hope that if he survived to that day he would be found clothed in that body, and not be left naked as an outcast (Rev. 3:18). If, on the other hand, it was his lot to die before the Lord came, he wished for the full consummation of God's purpose. He had no desire to be a disembodied spirit, but he wished to pass through that state to his final spiritual body; just as a seed might say that it did not wish for the germinal death, but was ready to pass through that stage in order to reach its future as a new plant. Paul did not long for divestment, but for the superinvestment of immortality, the swallowing up of the carnal by the spiritual, as in the case of Enoch (Gen. 5:24) and Elijah (2 Kings 2:11). "The transition of figure from building to clothing is very easy, for our clothes are but a tighter house. One is a habit, the other a habitation" (Whedon). 5 Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit. [God designed man for such superinvestment, and hence placed in him the longing or groaning for its accomplishment. As an infallible guarantee that the longing should be satisfied, he has given to the redeemed an earnest of the Spirit. Having given unto us of his own Spirit, it is a light thing that he should give us the spiritual body (Rom. 8:32). 6 Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord 7 (for we walk by faith, not by sight); 8 we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. [The soul has two homes, a bodily and a spiritual, and the latter is preferable; but the latter is not attained before the resurrection day. In the state between death and resurrection, of which Paul speaks in [193] verse 4, the spirit is with Christ, as we are here informed. Though Christ is with us now while we are in the flesh, yet we walk by faith and have no perception of him. After death we have a spiritual perception of his presence, as Paul's language indicates; but it is only at the resurrection, when we are fully incorporated in our spiritual body, that we shall see him as he is (1 John 3:2), and know as we are known (1 Cor. 13:12). The disembodied state, though inferior in happiness to the resurrection glory, is yet preferable to our present state. Though such a condition may be lower than the highest heaven, yet it is "home" and "with the Lord."] 9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. 10 For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad. [Paul's aspirations caused no laxity as to duty. He tried to so live as to please Christ now, and also when summoned before him; i. e., he strove to please Christ whether conscious of his presence or not, realizing that all his deeds would come to public and open manifestation and judgment. In thus outlining his own course, the apostle gave a salutary warning to his enemies that they should follow his example, and also gave them a tacit notice that, no matter how ill they might use him, they would still find him sustaining the conflict with untiring zeal.]

V.

RECONCILIATION, AND THE MINISTRY OF
RECONCILIATION.

5:11-21.

      11 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences. [Knowing therefore what reason there is to fear displeasing God, we do not court his displeasure by abandoning [194] our ministry because men misjudge and slander us, nor by letting our ministry lose its force and power through our indifference to the good opinion of men concerning us; but, on the contrary, we continue in our ministry, and patiently persuade our opponents of our sincerity and integrity when we assert (verse 9) that our sole ambition is to please God. But we do not need to persuade God in this matter, for our hearts are known and manifest to him, and I trust that they are also in like manner manifest to you by reason of this apology which you have caused me to make.] 12 We are not again commending ourselves unto you, but speak as giving you occasion [literally a "starting-point," or, in warfare, "a base of operations"] of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart. [In thus speaking of his manifest righteousness in the sight of God and the church, the language of Paul might be construed as boastful and self-commendatory. To prevent such a misconstruction he tells them plainly that his purpose is to draw a contrast between himself and his opponents, a contrast which Paul's friends in Corinth might use with telling effect when contending for the superiority of the apostle. Paul's opponents gloried in those things which were outward, or which made an external show, taking pride in their letters of recommendation, their personal knowledge of Christ in the flesh, their learning and eloquence, their intercourse with the original apostles, their Hebrew descent, circumcision, etc. Paul, on the contrary, gloried in the vital religion of the heart, in that moral and spiritual imitation of Christ which is well pleasing to God, and which delights in the thought that it is constantly manifest to God.] 13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you. [Paul could not appeal to the approval of his character in the sight of God without bringing to his own mind and the mind of his readers the striking difference between the manifestations of divine communion, inspiration, etc., which characterized his own life, and the dry, barren formalism [195] which characterized the lives of his critics; yet he well knew that if his friends gloried in those things wherein his life touched upon the divine, his enemies would sneer at them as mere evidences of insanity and madness. To answer this sneer the apostle sets forth his whole life in its two grand divisions or forms of manifestation, viz.: his insanity and sanity. That which his enemies knew as the insane part of it was wholly devoted to God, and that which was generally recognized as the sane part of it was wholly devoted to the church, and at this time especially directed toward Corinth. Hence it appeared that in neither department of his life was there any room for self-seeking. His friends therefore could answer his enemies thus: "Viewed in one aspect, Paul's life is wholly devoted to the glory of God, and viewed in another it is utterly sacrificed for us and our salvation. It is evident, therefore, that having but these two ends in view, he can not be seeking self-exaltation." Paul's opponents looked upon his madness as commencing with his conversion, and in their eyes his ecstasies, visions, revelations, trances, inspiration and mystic intercourse with God and Christ were conclusive evidences that his mind was unbalanced. But the very nature of the phenomena showed a character void of all self-seeking. Paul's sanity consisted in his sound judgment, forbearance, tact, consideration, charity, etc., in the handling of the churches as is displayed in all his epistles. It is true that in this field the apostle maintains his dignity and authority, but in every instance where he does so, it is for the obvious purpose of directing and benefiting others, and not with any design to exalt himself.] 14 For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; 15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again. [Paul's life was devoted to Christ, and to man for Christ's sake. When tempted to swerve from either of these services, Christ's love for him confined him within the limits of the life of sacrifice which he has described, and which he regarded as [196] prescribed for him by the Lord. His reasons for regarding this life as prescribed for him grew out of his view of the death of Christ. He regarded the death of Christ as representative. As Christ had died as the head of the race, therefore all men had died with him to their sins, and so were obligated to lead self-sacrificing, unselfish, sinless lives for the sake of him who, on their behalf, had died and risen again. Compare Rom. 6:1-11; Gal. 5:4; 2:19, 20; Col. 3:3] 16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know him so no more. 17 Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new. [By his spiritual participation in the death and resurrection of Christ, Paul had become a regenerated man, and as such he refused to judge or look upon men after that carnal, superficial, unregenerate method which estimates them according to outward appearances, and not according to their inward spiritual life. In asserting this great principle he is reminded that before his conversion he had known and judged Christ after this carnal fashion. The allusion suggests that if he made a woeful mistake in thus doing, his enemies were even now following in his footsteps in thus judging him, a minister and servant of Jesus Christ. Christian men, being spiritual beings, are to be judged as such. The old standards of the law can not be applied to them; they are not to be accepted because they are children of Abraham, nor rejected because they are Gentiles. To them all things are become new, and they must judge and be judged by the new environment into which the providence of God has brought them.] 18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; 19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. [Christ's love, I say, constrains me to sacrifice for men, and to persuade [197] them when they grossly misconstrue me, and to seek reconciliation with them when they fight against me. For the whole dispensation under which I work is from God, and is an effort on his part to reconcile his human enemies unto himself. When I myself was such an enemy God reconciled me, and gave to me the work or ministry of reconciling others; so that I am obliged, both by a sense of duty and of gratitude, to proclaim to man that God sent Christ to reconcile the world to him through the forgiveness of those trespasses which made them fear and hate him; and that I may not fail in this sacred office I am likewise obliged to persuade men that this ministry of reconciliation is committed to me.] 20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. 21 Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him. [Wherefore, I have no choice in the matter, but must meet enmity with persuasion and an effort at reconciliation; for if men attack me I am not a free and independent man, but an ambassador to Christ the Reconciler; and if they attack my ministry, lo, it also is not mine, but is Christ's ministry of reconciliation; so on Christ's behalf I am constrained to seek reconciliation, not with myself alone, but with God. And surely my appeal is not without weight, for it has the constraining power of the love of God--a love manifested in God's gift of his sinless Son, who was made sin for us that we might be reconciled to God by attaining the righteousness of God in him; i. e., by virtue of our union with him as part of his mystical body.] [198]

VI.

INTRODUCTION TO A WARNING, AND THE
WARNING

6:1-7:1.

      1 And working together with him we entreat also that ye receive not the grace of God in vain 2 (for he saith, At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation) [The apostle here begins to give a warning which is fully set forth later (vs. 14-18). Before giving the warning he pauses to establish his character, influence and authority among them, that his warning may have weight. This establishment of his authority, etc., fills up the intervening space (vs. 3-13). These two verses of introduction will be considered together with the warning itself]: 3 giving no occasion of stumbling in anything, that our ministration be not blamed [The participle "giving" co-ordinates with "entreats" found in verse 1. To give force and effect to his entreaty, Paul conducted himself in the manner described in this and the following verses. It is a well-recognized fact that whenever blame attaches to a minister, his ministry will be weakened, if not neutralized. Without the confidence of the people the minister possesses little power, no matter how extraordinary his talent. Therefore, before proceeding to fully express the matter of his beseeching, the apostle pauses to fully set forth all the pains, cares, suffering, etc., which he had habitually undergone in order to make his beseeching effective]; 4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities, in distresses, 5 in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings [Instead of weakening his ministry by making it blameworthy, Paul had striven to make it commendable by the patient endurance of all manner of trials. Had he shrunk from [199] enduring these trials, he would have been ill qualified to prescribe for others those rules of duty which called for self-sacrifice, one of which rules he is about to lay down for the Corinthians. Paul specifies three classes of sufferings which he endured, and each class contained three members. In the first three the idea of hindrance predominates, and in the second that of violent opposition, and in the third that of hardship. For a sample of Paul's afflictions see chap. 1:4-11. For necessities arising from his poverty, etc., see Acts 20:34, and compare with incidents in his later life; as, Phil. 4:12 and 2 Tim. 4:13. The word "distresses," which forms the climax of the first triplet, means "extreme pressure" and is used to describe one who is jammed in a corner, or so pressed upon by the multitude that he can not move: it is found at 4:8. For the "stripes" see 11:23-28. The only instance of imprisonment of which Luke tells us is found at Acts 16:24. The imprisonments at Jerusalem, Cæsarea and Rome took place after this was written. As to the tumults, they were the normal incidents of Paul's daily life (Acts 13:50; 14:19; 26:22; 17:4, 5; 18:12; 19:28, 29; 21:27-39; 22:22, 23; 23:9, 10; 27: 42, etc.). As to Paul's wasting labors, see ch. 11:28; 1 Cor. 4:1 2; 15:10; Acts 20:34; 1 Thess. 2:9; 2 Thess. 3:8; Rom. 16:12. We may well imagine that so many tumults and such incessant labor would result in many sleepless nights or painful watchings (ch. 11:27); but Paul also labored at night (Acts 20:31; 1 Thess. 2:9, etc.). The fastings mentioned were not voluntary, but indicate the unavoidable hunger which came upon him by reason of his incessant ministry. Having rehearsed the sufferings which he endured, the apostle next names six especial gifts or virtues which he manifested while thus enduring]; 6 in pureness [he had lived a holy and chaste life], in knowledge [His sufferings had not perverted his understanding of the gospel, or of God's plan. As he had endured all temptations to self-indulgence, so had he likewise withstood all those whisperings of Satan which bade him make life easier by compromising the truth which he knew], in longsuffering, in kindness [If he had been loyal in the sight of God, in that he had abstained from self-indulgence and [200] heresy, so he had been faithful toward men in patiently enduring their misconstructions and insults, and in constantly returning good for evil], in the Holy Spirit, in love unfeigned [If Paul's sufferings had given an appearance of weakness to his life, the Holy Spirit had given it unquestioned power and had crowned his ministry with success (1 Thess. 1:5; Rom. 15:18, 19). And if the Spirit had thus sanctioned his work by outward conquests, he had likewise sanctioned it by inward victories, so that Paul had risen to that love unfeigned which is the supreme gift of the Spirit (1 Cor. 8:1; 13:1-13; Rom. 12:9-21; ch. 12:15; 1 Pet. 1:22; 2 Pet. 1:5-8). From those traits and gifts which were more passive, Paul now turns to enumerate those which were more active], 7 in the word of truth, in the power of God [If Paul had kept his private life in fit condition for the ministry, he had likewise demeaned himself publicly as a true apostle. If he had kept his heart loyal to the truth, he had likewise kept his tongue faithful to the proclamation of it. In exercising discipline he had manifested the fullness of the power of God which was in him--ch. 4:7; 1 Cor. 2:4, 5; 4:19-21; Acts 13:9-12]; by the armor of righteousness on the right hand and on the left [The armor of the right hand was offensive, and that of the left was defensive. As a true minister of Christ engaged in the Christian warfare, Paul knew how to strike so as to discipline all real offenders, and he also was well able to defend himself against the attacks of unchristian Jews, etc., and false brethren, who assailed his character as they had here at Corinth], 8 by glory and dishonor [When present in such cities as Philippi, Thessalonica and Corinth, etc., Paul had been held in glory and honor by the converts of his ministry, but had been dishonored by heathens, Jews and Judaizing Christians], by evil report and good report [in his absence those who honored him spoke well of him, and those who dishonored him gave him an evil report]; as deceivers, and yet true [regarded by some as a deliberate cheat and a misleading impostor, yet approved of God and his own conscience as a true apostle]; 9 as unknown, and yet well known [ignored and unrecognized by the rulers and the [201] general public, yet well known by all those in any way interested in the gospel of Christ, either as friends or enemies]; as dying, and behold, we live [the life of the apostle was constantly exposed to death and just as constantly delivered and preserved]; as chastened, and not killed [Paul was being continually schooled and educated by suffering and yet the suffering was not more than he could bear--Ps. 118:18; Heb. 12:5-10]; 10 as sorrowful, yet always rejoicing [having abundant sorrow as to this present life, yet boundless rejoicing in contemplation of the life to come]; as poor, yet making many rich [being penniless indeed in worldly goods, yet able to enrich all men with the knowledge of the grace of God, and the heavenly blessings and benefits resulting and to result from that grace]; as having nothing, and yet possessing all things. [As having sacrificed all things for Christ and his gospel (Phil. 3:7, 8), and yet sensible of having lost nothing by the exchange, but of having made infinite gain thereby (Matt. 16:25; 1 Cor. 3:21, 22). Such had been the ministry of the apostle on behalf of the Corinthians, and therefore in the next three verses the apostle appeals to them to show to him an affection like that which he has bestowed upon them.] 11 Our mouth is open unto you, O Corinthians, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own affections. 13 Now for a recompense in like kind (I speak as unto my children), be ye also enlarged. [When Paul had written his former letter his heart had been narrowed by his suspicious as to the loyalty of the Corinthians, and he had spoken to them as with compressed and guarded lips, weighing not only his words, but mindful, as it were, of the tone in which he uttered them. But by their obedience to the instructions which he gave them his confidence in them had been restored, his heart had dilated to its former largeness and wealth of affection toward them, and his mouth had been set free to speak to them unreservedly and openly. If any strained or straitened relations existed between them, they arose from the hearts of the Corinthians themselves. Paul therefore beseeches them to recompense his love with their love, [202] his largeheartedness with corresponding largeness of heart on their part, and he does this in the spirit and with the expectation which a father has when talking with his children. Thus, after the long parenthetical digression which began at verse 3, the apostle comes back to the subject-matter of verses 1 and 2. Having put himself in a proper position to give an admonition, and the Corinthians in the right attitude to receive it, he imparts the warning which he began to introduce in [verse 1.] 14 Be not unequally yoked with unbelievers [a figure drawn from the law--Deut. 22:9-11]: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? 15 And what concord hath Christ with Belial? [Literally, "worthlessness," "depravity." The term is here used as a synonym for Satan, Who is the impersonation of impurity] or what portion hath a believer with an unbeliever? 16 And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said [Lev. 26:12; Ex. 29:45; Ezek. 37:27; Jer. 31:1], I will dwell in them, and walk in them; and I will be their God, and they shall be my people. [In the first epistle to the Corinthians the apostle had reasoned with the church, giving it instruction as to marriage ties between pagans and believers, and as to the social and other fellowships which tempted the Corinthians to take part in idol feasts. In all this his language had been careful and guarded, and he had recognized to the full every principle of Christian liberty involved in these questions. He now lays aside the argumentative reserve which characterized his first letter and tells them plainly that by thus going to the extreme limits of their liberty they are liable to make the grace of God in vain as to them. That life is a brief day of probation wherein they should not hazard their salvation. Then, by a series of short, terse questions he shows the utter folly, the inconsistency and incongruity of every form of alliance which entangles the children of God with the children of the devil. The world has not so improved, and Satan has not so repented, as to in any way nullify, or even weaken, the weight and applicability of this apostolic warning.] 17 Wherefore [203] Come ye out from among them, and be ye separate, saith the Lord [Isa. 52:11], And touch no unclean thing; And I will receive you, 18 And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty. [Hos. 1:10; Isa. 43:6.]

      VII. 1 Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. [By an appeal to the prophets the apostle shows how it was God's design that his people should avoid all fellowship with unrighteous people in their unrighteous practices. To stimulate them to obedience, God had given them the wonderful promise that he would adopt them as his children if they would obey him in these things. This promise of adoption had been renewed in the new covenant, and belonged to all Christians, and therefore it behooved Christians not to temporize with evil because of any vainglorious desire to display their liberty, lest they should thereby lose the real and eternal glory of being adopted sons and daughters of God.] [204]

VII.

AN APPEAL TO BE ACCEPTED

7:2-16.

      [In this section the apostle appeals to the Corinthians to accept him as a true apostle and minister of Christ, and as persuasive to this end he sets forth his affection for them, his anxiety concerning them, and his joy at learning of their loyalty to him.] 2 Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. [Open your hearts and receive us into your love and confidence, for, despite all that our enemies have said about us, it must be apparent to you when you have sifted their accusations that they have proved nothing which should shake your confidence in us. We have replied to their accusations without in any way dealing unjustly by them, and they have failed to [204] show that we have corrupted any one, either in morals or doctrine, or that we have in any way overreached anybody, or shown any mercenary spirit (1 Cor. 9:1-6.) Compare Num. 16:15; 1 Sam. 12:3-5.] 3 I say it not to condemn you: for I have said before, that ye are in our hearts to die together and live together. [I do not say these things as though I would complain of you that you are so ungrateful and unjust as to accuse me of them. I am merely defending myself and not condemning you. I have no desire to do the latter, for as I have before said, I love you so that I am ready to die with you or live with you. Compare 1 Thess. 2:8; Phil. 1:7, 20, 24; 2:17, 18; also John 10:11. The apostle mentions death first, because to him death seemed daily more probable than life. He would have loved to dwell among the Corinthians as James then dwelt with the church at Jerusalem, and afterwards John took up his abiding-place at Corinth, but his duties as apostle to the Gentiles made him a wanderer.] 4 Great is my boldness of speech toward you, great is my glorying on your behalf: I am filled with comfort, I overflow with joy in all our affliction. [This verse tells of Paul's restored confidence in the Corinthians, and his consequent freedom of speech and joyfulness of heart. The next few verses show us that these changes were wrought in him by the report which he received from Titus concerning affairs at Corinth.] 5 For even when we were come into Macedonia our flesh had no relief, but we were afflicted on every side; without were fightings, within were fears. [The apostle here resumes the thread of his narrative begun at 2:12, 13. For the connection see the comment on those verses. He here tells us that even after he came to Macedonia his burdens were increased rather than lightened; for, in addition to the fears and anxieties which he felt concerning Corinth, he became the object of persecution. His condition, therefore, was less agreeable than at Troas, for there he had a full and free opportunity to preach the gospel.] 6 Nevertheless he that comforteth the lowly, even God, comforted us by the coming of Titus; 7 and not by his coming only, but also by the comfort wherewith he [205] was comforted in you, while he told us your longing, your mourning, your zeal for me; so that I rejoiced yet more. [The apostle was not only refreshed by the presence of Titus, and the report which he brought, but he was more especially cheered by the visible satisfaction of Titus with regard to affairs at Corinth. Paul regarded the feeling of Titus as a more palpable proof of the improved state of things at Corinth than even the substance of the report which he brought. Thus the consolation felt by Titus became transferred to the heart of Paul, and the joyful manner in which Titus gave his report, as he told how the Corinthians longed to see the apostle, how they mourned over those things which they had done to displease him, and what zeal they showed to carry out his instructions, was more to Paul than the mere facts which he narrated. If Titus felt comfort or joy in narrating these facts, Paul felt more joy in hearing them thus narrated. Or we can take the phrase "yet more" as a comparison between his present joy and his previous sorrow. This latter construction fits better with what is said in the next two verses.] 8 For though I made you sorry with my epistle, I do not regret it: though I did regret it (for I see that that epistle made you sorry, though but for a season), 9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing. [In his first epistle to the Corinthians Paul had sternly rebuked them. Though recognizing that the rebuke was well deserved, the apostle regretted that he had written so sternly and uncompromisingly, fearing lest his letter might not work the results which he wished, for speaking what is right does not always lead to happy results (John 6:60-68). His words were calculated to cause them the sorrow of vexation or hurt vanity, or the sorrow of mortified pride, etc. But when he learned from Titus that it had caused them to sorrow as being culpable in the sight of God, and so caused them to repent as he desired, the apostle was glad that he had written as he had, for they hall lost nothing by [206] reason of his timidity or tenderheartedness. He had made them sorry but for a season, and could now make them glad by this second epistle which contained the consolation of his approval.] 10 For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death. [Godly sorrow results in repentance, and repentance results in salvation, and this result is never to be regretted, either by those who attain it, or by those who have helped towards its attainment. While it is true that the sorrow of the world tends toward despair and suicide and so towards death, as is witnessed by the cases of Saul, Ahithophel and Judas, yet this is not the apostle's thought; he means that worldly sorrow tends toward that eternal death which is the antithesis of salvation. This becomes apparent when we consider that a worldly sorrow, arising because of and by means of the consequences of sin, tends to make the sinner worse instead of better, for it breeds in him a boldness, a malignant recklessness and a morbid despair which tend to paralyze all efforts toward reformation.] 11 For behold, this selfsame thing, that ye were made sorry after a godly sort, what earnest care it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what longing, yea what zeal, yea what avenging! In everything ye approved yourselves to be pure in the matter. [This very selfsame incident is an example of godly sorrow worthy of your consideration. For you see in how many ways it brought forth the fruit of repentance in you. As to yourselves, it made you most careful to set yourselves right with God, and indignant with yourselves that you had been so lax in your discipline. As to me, it made you fearful that 1 would come with a rod as I had promised, and punish you, and after you had removed the cause for such punishment, you felt a longing for my presence. As to the offender, it roused you to aggressive action against him to punish him for having injured the cause of Christ. Thus, your sorrow worked a repentance which rested not until it had cleared your hands of all blame. The apostle here, of course, refers to the discipline of the incestuous person, which, [207] as he has said, he made a test case of their obedience or willingness to repent under his instruction (chap. 2:9). As to the phrase "this matter," it has been well said that Paul, in accordance with his usual manner, "speaks indefinitely of what is odious"--1 Thess. 4:6.] 12 So although I wrote unto you [for what he had written, see 1 Cor. 5:1-5], I wrote not for his cause that did the wrong [i. e., the incestuous son], nor for his cause that suffered the wrong [i. e., the injured father], but that your earnest core for us might be made manifest unto you in the sight of God. [In writing to you to discipline the incestuous man, I was not moved by the small motive of setting to rights a difficulty between two parties, though one of them was clearly a wrongdoer, and the other obviously a sufferer by reason of his wrong-doing. My motive was much larger. I wished you to see that despite all the accusations brought against me to which you gave ear, you still show, by your own conduct, as you view it in the sight of God, that you know better than to disobey me.] 13 Therefore we have been comforted: and in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been refreshed by you all. [Therefore, as we have said before, our anxiety has been removed, and we have been comforted when we have seen how you have obeyed us, and stood the test which we imposed upon you, and our joy has been greatly increased as we have seen the joy felt by Titus at your conduct.] 14 For if in anything I have gloried to him on your behalf, I was not put to shame; but as we spake all things to you in truth, so our glorying also which I made before Titus was found to be truth. [Paul had evidently told Titus that he would find the Corinthians true and loyal, and ready to obey the apostle's letter. Had events proved otherwise, Paul would have been put to shame in the eyes of Titus. But as the apostle, despite the accusations of the Corinthians to the contrary (1:15-17), had always spoken truth to them, so he had always been truthful in speaking to Titus about them. Paul's affection for the Corinthians had not caused him to overstep the limits of perfect accuracy while [208] boasting of them to Titus.] 15 And his affection is more abundantly toward you, while he remembereth the obedience of you all, how with fear and trembling ye received him. 16 I rejoice that in everything I am of good courage concerning you. [The affections which the Corinthians had awakened in the heart of Titus, who had come among them and had been received as Paul's messenger, greatly established the confidence of the apostle in that church, as he here tells them. Having thus led up to a well-grounded expression of confidence, Paul makes it a basis on which to rest the second division of his epistle--a division in which he appeals to them to fulfill their promises with regard to the collection for the poor at Jerusalem.] [209]