THE CAMBRIDGE BIBLE
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THE SECOND EPISTLE
TO THE
CORINTHIANS EDITED BY
J* J, LIAS* M.A,

BiSffwrBiTiTur

GENERAL EDITQK
J. J. S. PEROWNE, D.D.
BISHOP OF WORCESTER

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THE SECOND EPISTLE
TO THE
CORINTHIANS.

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THE SECOND EPISTLE TO THE
CORINTHIANS,
WITH NOTES, MAP AND INTRODUCTION
BY
THE REV. J. J. LIAS, M.A.,
RECTOR OF EAST BERGHOLT.
EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS.

AT THE UNIVERSITY 1893
[All Rights rest

(fCambrftige
PRINTED BY C. J. CLAY M.A. AND SONS
AT THE UNIVERSITY PRESS

PREFACE
BY THE GENERAL EDITOR.

THE General Editor of The Cambridge Bible for
Schools thinks it right to say that he does not hold
himself responsible either for the interpretation of
particular passages which the Editors of the several
Books have adopted, or for any opinion on points of
doctrine that they may have expressed. In the New
Testament more especially questions arise of the
deepest theological import, on which the ablest and
most conscientious interpreters have differed and
always will differ. His aim has been in all such
cases to leave each Contributor to the unfettered
exercise of his own judgment, only taking care that
mere controversy should as far as possible be avoided.
He has contented himself chiefly with a careful
revision of the notes, with pointing out omissions, with

PREFACE.
suggesting occasionally a reconsideration of some
question, or a fuller treatment of difficult passages,
and the like.
Beyond this he has not attempted to interfere,
feeling it better that each Commentary should have
its own individual character, and being convinced
that freshness and variety of treatment are more
than a compensation for any lack of uniformity in
the Series.

CONTENTS.
I. Introduction. pages
Chapter I. Date, Place of Writing, Character and
Genuineness of the Epistle  7  n
Note A. On the Undesigned Coincidences be
tween the Acts of the Apostles, the First and
Second Epistles to the Corinthians  u — 13
Note B. On the Thorn in the Flesh  13—18
Note C. On the English Versions of the New
Testament  r8
Chapter II. Analysis of the Epistle.
Part I. St Paul's Principles of Action  19 — 11
Part II. The Collection for the poor Saints at
Jerusalem  11
Part III. St Paul's Vindication of his Apostolic
authority  21 — 23
II. Text and Notes  25 — 138
III. General Index  139
IV. Index of Words and Phrases explained  140

PLAN OF THE ISTHMUS

Que Furlong

Stanford* GeoghEstdbt

INTRODUCTION.

CHAPTER I.
DATE, PLACE OF WRITING, CHARACTER AND GENUINENESS
OF THE EPISTLE.
I. Date and place of writing. The Second Epistle to the
Corinthians was written not long after the First. We read
that St Paul had resolved to visit Macedonia and Achaia, but
that he delayed the fulfilment of his purpose for a while, sending
two of his disciples, Timotheus and Erastus, to announce his
intention and to prepare for his arrival1. Directly after the
tumult at Ephesus, and possibly to a. certain extent in conse
quence of it, he set out on his journey. He arrived at Troas,
and expected there to have met Titus, who had probably been
sent to Corinth in charge of the first Epistle2. The non-arrival
of Titus filled him with anxiety3. He found it impossible to
take advantage of the opportunity there afforded him of preach
ing the Gospel with success, and hurried on to Philippi, where
it seems probable the long-expected tidings at last reached him,
and filled his heart with conflicting feelings of joy and disap
pointment. The nature of Titus' report was such that, although
much encouraged by what he heard, he felt it necessary to send
at once another letter of expostulation, that all might be peace
and concord at his arrival4. This letter was probably written
at Thessalonica, in the summer of the year 57. It is not
1 Acts xix. 21, 22; i Cor. xvi. 8.
2 See Introduction to First Epistle, p. 14.
3 Ch. ii. 12, 13. 4 Ch. a. 2, xii. 20, 21, xiii. 2, 10.

INTRODUCTION.

probable that it was written at Philippi, as some have supposed,
because St Paul speaks of the liberality of the Churches of
Macedonia1, as though he had visited more than one of them,
whereas Philippi would be the first in his way from Asia.
2. Character and contents of the Epistle. It has been uni
versally remarked that the individuality of the Apostle is more
vividly displayed in this Epistle than in any other. Human
weakness, spiritual strength, the deepest tenderness of affection,
wounded feeling, sternness, irony, rebuke, impassioned self- vin
dication, humility, a just self-respect, zeal for the welfare of the
weak and suffering, as well as for the progress of the Church
of Christ, and for the spiritual advancement of its mem
bers, are all displayed by turns in the course of his appeal,
and are bound together by the golden cord of an absolute
self-renunciation dictated by love to God and man. The
Epistle may be divided into three main portions. The first,
consisting of the first seven chapters, is devoted to an exposition
of St Paul's principles of action in his dealings with his converts.
The second, contained in chapters viii. and ix., treats of the col
lection for the poor saints at Jerusalem. The third, which em
braces the whole of the rest of the Epistle, is an animated vin
dication of his Apostolic authority. There is no particular
system in this outpouring of the Apostle's heart. The variety of
feelings described above display themselves in the most rapid
alternation. But its one object is to place himself on such terms
with the Corinthian Church before his arrival, that he might be
spared the necessity of exercising discipline when he came.
The unsystematic character of the Epistle is due to the fact
that the opposition to St Paul was to so large an extent personal.
A large portion of the Corinthian community had been com
pletely won over by his first Epistle2. The question at least of
the incestuous person had been settled according to his desires
by the decisive action of the majority3. But there still remained
an uneasy feeling of distrust, aggravated by the taunts and
insinuations of St Paul's opponents, which it seemed necessary
1 Ch. viii. i. Cf. ix. 2. s Ch. ii. 14, vii. 6, 7.
3 Ch. ii. 6.

INTRODUCTION.

to dissipate. The Apostle's disposition was represented as
changeable and his conduct based upon no settled principles1.
He was inclined to unnecessary self-laudation8. He was as
suming an authority to which he had no right3. He was a
traitor to his country and a renegade from his faith4. He was
no true minister of Christ at all5, although he ventured to place
himself on a level with those who were8. The violence of these
accusations and the immense effect they produced, is shewn by
the fact that two centuries afterwards they were repeated by the
Judaizing party, which by that time had severed itself from the
Church. In the Ebionitish writings which have come down to
us we find similar imputations cast upon St Paul, and even
when professedly assailing Simon Magus, occasional covert
attacks are made upon the Apostle's person and doctrine7.
There can be no question therefore of the necessity of
making some reply, and the present Epistle proved so much to
the purpose that we find no trace of any subsequent serious
resistance to St Paul's claims, at least within the pale of the
Christian community. The Corinthian Church, as we learn
from the Epistle of Clement, written shortly after the Apostle's
death, was still given to faction, but the memory of its founder
was held in affectionate and unquestioning veneration. It is
therefore most important to notice the way in which St Paul
stilled the clamours of his adversaries. He begins by enlisting
their sympathies with him in the sufferings he had undergone
on behalf of the faith at Ephesus8. He proceeds to clear him
self from the charge of fickleness9. He next explains the object
he had in view in delaying his visit, and appeals to facts to
shew the deep interest he took in the Corinthian Church10
1 Ch. i. 15 — 20. z Ch. iii. 1, v. 12, x. 8.
3 Ch. x. 14. * Ch. xi. 22.
6 Ch. x. 7, xi. 23. 6 Ch. xi. 5, xii. 11.
7 The Clementine Recognitions, and still more the Clementine
Homilies, purporting to be written by Clement, the first Bishop of Rome
(see Phil. iv. 3), repeat all these accusations and reflect very strongly,
although indirectly, upon the presumption of St Paul in venturing to
place himself on a level with St Peter.
s Ch. i. 3—14. 9 Ch. i. 15— 22. 10 Ch. ii.

INTRODUCTION.

Then, after a full and profound exposition of the principles on
which a minister of Christ was bound to act1, he winds up this
portion of his Epistle by an earnest and affectionate entreaty
that they will open their hearts as freely and frankly to him as
he has done to them2. He next turns to the collection for the
poor saints at Jerusalem, which was one of the objects he had
in view in writing. He exhibits great anxiety lest the Co
rinthians should come short in any way of the character he has
given them among other Churches, and urges them to be pre
pared beforehand, lest they should be taken by surprise when he
comes3. And lastly he enters into an elaborate vindication of
his claims to the obedience of the Corinthian Church. Desirous
as he is of appealing to a higher standard, he feels that to many
of those whom he is addressing such an appeal would be thrown
away. There is nothing left to him but to descend to their level,
and to shew that even from their own point of view they had no
right to withhold their allegiance from him. He first remarks,
not without a touch of sarcasm, that he at least does not build
upon another man's foundation, nor intrude into any other man's
sphere of labour to take credit to himself for what that man has
done4. With many apologies for boasting 'according to the
flesh,' he shews that whether in Hebrew extraction and patriot
ism, or in genuine labours for Christ's sake, he has as much
right, if not more, to describe himself as a minister of Christ, as
any other teacher can possibly have6. He distantly hints at
the sublime visions of things unseen which God has vouchsafed
to him6, and then condescends to defend himself from the coarse
charges of deceit and roguery7. And after a final assertion of
his Apostolic authority, and of the power he has received from
Christ to carry it out, he concludes with a brief and touching
exhortation and benediction, and thus brings to a close the
most remarkable revelation of an Apostle's mind and an Apostle's
work which is handed down to us in the New Testament.
3. Genuineness of the Epistle. The contents of this Epistle
1 Ch. iii.— vi. 2 Ch. vii. a Ch viii ^
4Ch. x. 'Ch.xi. «Ch.XU. i-,2
7 Ch. xii. 13— 18. 12'

INTRODUCTION.

are the best guarantee of its genuineness. Not only do they
fall in with what we know from other sources concerning the
history of St Paul1, but the animation of the style, the earnest
ness of the appeals, the variety and minuteness of the personal
details with which the Epistle abounds, place it beyond the
reach of a forger. But external testimonies are not wanting.
Beside several quotations made from the Epistle, without
naming it, by Ignatius2 and the author of the Epistle to
Diognetus3 in times immediately succeeding those of the
Apostles, we have the distinct authority of Irenaeus, who not
only attributes it to an Apostle, and that Apostle St Paul4, but
refers in two different places6 to the 'visions and revelations'
spoken of in ch. xii. as well as to the thorn in the flesh spoken
of in the same chapter6. From the time when Tertullian (about
the year 208 A. D.) introduced an elaborate analysis of the Epistle
into his treatise against Marcion, its genuineness has never been
doubted in the Church7.

Note A. ON THE UNDESIGNED COINCIDENCES BE
TWEEN THE ACTS OF THE APOSTLES, THE FIRST
AND SECOND EPISTLES TO THE CORINTHIANS.
The subject of the coincidences between the Acts of the Apostles
and the two Epistles to the Corinthians, which cannot by any possibility
be attributed to design, is treated of exhaustively by Paley in his Horae
Paulinae, and they are among the most decisive arguments for the
genuineness of all these three books of Holy Scripture, though they are
1 See Note A. a See Ep. to Trallians, c. 3.
3 The Epistle to Diognetus is usually supposed to have been written
by some anonymous author in the early part of the second century. It
has been lately attacked in the Church Quarterly Review as a forgery of
the 1 6th century, but the arguments in favour of the theory are not
conclusive. It is, however, regarded with suspicion by many scholars.
4 Adv. Haer. IV. 26, 28. 6 II. 30, and V. 5. 6 v. 3.
7 Tertullian also makes copious extracts from this Epistle in his
Treatise on the Resurrection, and enters into a minute investigation of
the case of the incestuous person as recorded in both Epistles, in his De
Pudicilia, while it is continually quoted as the work of St Paul in the
rest of Tertullian's writings.

INTRODUCTION.

too often overlooked by student and critic alike. A brief summary is
here given of the more important of Paley's arguments, for the sake
of those who have not the opportunity of consulting the book itself.
The rest will be found touched upon in the notes.
i. St Paul refers at the opening of this Epistle to some great
trouble and danger which had befallen him, though he does not mention
what it is. On consulting the Acts of the Apostles, a book by a different
author, and written at a different time, we find1 that he is referring to
the violent tumult stirred up at Ephesus by Demetrius and the crafts
men. vs. St Paul says in his first Epistle2, that he purposes passing
through Macedonia. In the Acts, we find3 that St Paul does leave
Ephesus for Macedonia. In the Second Epistle4, we find him in Mace
donia. 3. In the Second Epistle St Paul refers to a change of purpose on
his part. He had originally intended to go to Corinth first, and to
return to Asia Minor by way of Macedonia6. But the Acts of the
Apostles leads us to believe that when he sent Timothy to Greece he
had intended to visit Macedonia first6. Consequently we draw the
conclusion that his purpose had been already changed before the mission
of Timothy. It is in remarkable, but most undesigned agreement with
this conclusion, that not only is there no mention of the former plan in
the First Epistle, which was sent off soon after Timothy's departure7,
but we learn from 1 Cor. xvi. 5, that the change of purpose had already
taken place.
4. In the fifth chapter of the First Epistle mention is made of a
private wrong inflicted by one member of the community upon another.
In the Second Epistle8 there is another mention of a private wrong to
which St Paul had formerly referred. In the First Epistle he bids the
community inflict punishment upon the offender. In the Second9 he
bids them restore him upon repentance. None of these things lie upon
the surface. They were clearly not put in to lend a plausible colour to
the idea that the Epistles were by St Paul. This strengthens materially
the evidence we have that St Paul himself, and none other, was their
author. 5. In 1 Cor. xvi. 1, St Paul gives directions to the Corinthian
1 Ch. xix. 2 Ch. xvi. 5. a Ch. xx. r.
4 Ch. ix. 1—4. 6 2 Cor. i. 15, 16. " Acts xix. 21.
7 1 Cor. iv. 17. 8 Ch. vii. 12. » Ch. vii.

INTRODUCTION. 13

Church to be prepared to supply him with contributions for the poor
saints at Jerusalem. But he gives his directions in such terms as to
make it clear that they had been already informed that it was to take
place. Accordingly we read in the Second Epistle, written a few
months after the former, that Achaia was ' ready ' and ' forward ' in the
previous year1. Again, the amount, as we find from the Second Epistle,
had still to be collected3. On turning to the First Epistle, we find that
this was because the Corinthians had been exhorted to lay by at home
every week3, so that the sums they had at their disposal might be
handed over when St Paul arrived. Such minute instances of agree
ment could not possibly be intentional ; they therefore afford the surest
proofs of the genuineness of the Epistles.
6. Paley thinks that there is another instance of this kind of coin
cidence in the fact that St Paul does not disclose the reason of the
change of purpose mentioned above until his first Epistle had produced
its effect4. His object, he declares5, was to make proof of their fidelity
to him, as well as to avoid the necessity of harsh measures when he
came. Nothing could be in more entire harmony with this express
declaration than his entire silence in the First Epistle about the reasons
of his change of plan, as well as the brief sentence in which he an
nounces the change of plan itself6.

Note B. ON THE THORN IN THE FLESH.
The interpretations of 2 Cor. xii. 7 are so numerous that it demands
more space than an ordinary note. The ' thorn in the flesh ' of which
the Apostle speaks has been supposed to be every possible infirmity or
temptation to which man is liable. We can but remark on the most
probable suggestions that have been offered.
1. It is to be remarked that the word translated ' thorn ' in the A. V.
has also the meaning 'stake.' The latter is more common in Classical
Greek, the former seems to be more usual in the Alexandrian Greek of the
LXX. It is obvious that the latter word suggests the idea of a more
grievous affliction than the former, speaking as it does of an actual im
palement of the body by a stake thrust through it, while the former
gives the idea rather of irritation and annoyance, of a visitation painful
indeed, but not serious in its nature. It is obvious that our view of the
1 Ch. viii. 10, ix. 2. 8 Ch. ix. 5. 3 Ch. xvi. 2.
* Ch. vii. 6, 7, r 1 . B Ch. ii. 9. 6 1 Cor. xvi. 5.

i4 INTRODUCTION. 
nature of the affliction must depend largely upon which of these^two
translations we decide to adopt. The Vulgate, as well as the ancient
Latin translator of Irenaeus, who is supposed to have done his work at
the beginning of the third century, translates by stimulus, a prick or
goad, but Tertullian renders by sudes, ' stake.'
2. We find from the New Testament as well as the Old, that Satan
was supposed to be permitted to exercise considerable power over the
bodies of men. Not only was he called the 'prince,' or 'ruler' of this
world1, but we find him, in the book of Job, inflicting, with God's per
mission, the most grievous calamities on Job and his family2. We also
find our Lord Himself giving His sanction to the view that all temporal
evil, including pain and (Jisease, has Satan for its author, in the case of
the woman whom 'Satan had bound3'. A similar idea meets us in
Rev. ix. 2 — io.
3. This power, however, was sometimes permitted to be exercised
for the amendment of the offender, as we find from 1 Cor. v. 5 (where
see note) and 1 Tim. i. 20. Tertullian4 enlarges much on the remedial
aspect of Satan's visitations as evidenced by these three passages. Not
that it was imagined that Satan could in any way be intentionally an
instrument of good, but since all evil, physical as well as moral, was
attributed to his agency, as the enemy of mankind, the physical evil was
sometimes permitted to exist, that the graver moral evil might be pre
vented. In the present instance the object of the punishment is
distinctly specified. It was lest the Apostle might be uplifted with
pride, in consequence of the many signal tokens of God's favour he had
received. 4. We now proceed to consider the nature of the temptation. The
first point to remark is that the words ' in the flesh ' cannot be restricted
to the idea of bodily suffering. The word ' flesh,' as used by St Paul,
refers to man's unregenerate nature as a whole", and not to the
bodily organization alone. It may therefore fitly be interpreted of that
"infection of nature" which, we are told6, "doth remain, yea, even in
them that are regenerated." An infirmity of that kind is far more likely
1 St John xii. 31, xiv. 30, xvi. 1152 Cor. iv. 4; Eph. vi. 12.
2 Job, Chapters i. and ii. 3 St Luke xiii. 16.
4 De Pudicitia, 1 3, De Fuga in Persecutione, 2. Cf. Irenaeus, Adv.
Haer. v. 3.
0 See for instance Rom. vii. and viii. 1 — 13, and especially Gal. v.
19 — 21. Cf. also 1 Cor. iii. 3, 4.
8 Art. IX. on Original Sin.

INTRODUCTION. 15

to have proved a serious trouble to the Apostle than any mere physical
ailment, and it is probable that a solution of the difficulty may be looked
for in that direction rather than any other. We will, however, review
the interpretations which have found most favour with interpreters, and
having placed the evidence before him, will leave the student to decide
for himself.
a. The idea of temptations in the flesh of the nature of suggestions
to impurity, which has found great favour with Roman Catholic writers,
need only be noticed to be rejected. There is not the slightest hint in
any of St Paul's writings that he ever experienced such temptations.
There is one passage in which he appears to assert the contrary1. The
idea finds no support in early tradition. Tertullian, for instance, in his
remarks on this passage2, enlarges on the contrast between the incestuous
person, and the soul of the Apostle, entirely unstained by such sug
gestions, and only uplifted on account of his superior sanctity and inno
cence. The idea that the Apostle refers to struggles -with such sins in the
seventh chapter of the Romans can only arise from the contracted notion
of the word 'flesh,' which has just been shewn to be incorrect. In fact this
interpretation is entirely the growth of an age which, by the exaggerated
regard paid in it to celibacy, brought such struggles into special promi
nence, and made them almost the sole test of saintliness 3.
b. We have no tradition on which we can depend for the nature of
the affliction. The earliest writers, Clement, Ignatius, Justin Martyr,
and others of that date, are silent concerning it. Irenaeus, to the special
nature of whose information we have referred in the notes on ch. xii.
1, 4, contents himself with speaking of St Paul's infirmity as a proof
that God does not despise the flesh of man, as the heretics supposed.
The first writer who goes so far as to specify the nature of the complaint
is Tertullian, in the passage cited above, who supposes it to be "a pain
in the ear or head." He speaks of this, however, only as a matter of
common report. Nearly every possible kind of pain or disease has been
suggested as well as these. It seems hardly probable, however, that the
Apostle should speak of ailments so slight in terms so strong. Other
writers, therefore, have suggested that the Apostle was subject to
epileptic fits. And if we are to suppose that the passage refers to bodily
1 1 Cor. vii. 7. Cf. v. 9 and ch. ix. 5. 2 De Pudicitia, 13.
3 The passages cited by Estius from St Jerome as favourable to this
view will not bear examination, and one of them, that from his letter to
Eustochium, explains the passage quite differently. It was in a still
later age that this view seems to have originated.

16 INTRODUCTION.
ailments at all, we must suppose something of this sort, or at least some
kind of bodily infirmity sufficiently serious to prove an actual hindrance
to the Apostle in his work of evangelizing the world. Dean Stanley
mentions several instances of great men, such as Alfred the Great and
William III., struggling against severe physical infirmities while dis
charging the most onerous duties of public life, and it is by no means
impossible that St Paul's thorn in the flesh may have been of this kind.
See also i Cor. ii. 3, 2 Cor. x. 10, xi. 30, Gal. iv. 13, 14, vi. 17.
c. There is one kind of bodily infirmity, however, which is made so
much more probable than all others by certain passages in the Acts of
the Apostles and in St Paul's Epistles, that it deserves special con
sideration. Many have thought that a defect of sight, consequent on
the dazzling light which shone upon him at his conversion, resulting in
a three days blindness, was the physical defectTmder which he laboured,
and have seen in such passages as Gal. iv. 14, 15 and vi. n (the latter
passage being supposed to imply that St Paul's defective vision obliged
him to write with characters unusually large)1 a confirmation of this view.
This opinion is deserving of consideration, but when it is sought to con
firm it by such passages as Acts xiii. 9, xxiii. 1 , it must be remembered
that the same word precisely is used of the council in Acts vi. 15, of St
Stephen in Acts vii. 55, and would seem to imply an intent and piercing
gaze, the very opposite of that caused by defective vision2. Such a
gaze we might well suppose the Apostle to have possessed, capable of
riveting the attention of his hearers, in spite of a weak voice, an un
studied manner, and considerable personal disadvantages.
d. It is very characteristic of Martin Luther, with his terrible men
tal struggles and temptations to suicide, that he should have imagined
in the mental history of a man in some respects not unlike himself, the
direct suggestions of the enemy to blasphemous and unbelieving thoughts
and acts. But it is hardly possible to suppose that one whose leading
characteristic, both before and after his conversion, was an ardent and
undoubting faith, should have been troubled with misgivings like these.
Nor is there in any of St Paul's writings, whatever cares and anxieties
(as in ch. xi. of this Episde) he describes as weighing upon him, the
slightest hint at even the most transient shadow of doubt concerning
Him to the ministering of Whom he had devoted his whole life.
1 St Paul says 'with how large letters,' not 'how large a letter ' as
in A. V. '
2 Cf. St Luke iv. 20; Acts i. 10, iii. 4, 12, &c, where the same
Greek word is used.

INTRODUCTION. 17
e. Many of the Greek commentators suppose St Paul to be referring
to the opponents of his Apostolic authority, supposing that there was
one of these antagonists specially prominent1. But this seems hardly
reconcileable with the manner in which St Paul speaks of the visita
tion. f. Our last alternative must be some defect of character, calculated
to interfere with St Paul's success as a minister of Jesus Christ. And
the defect which falls in best with what we know of St Paul is an
infirmity of temper. There seems little doubt that he gave way to an
outbreak of this kind when before the Sanhedrim, though he set himself
right at once by a prompt apology2. A similar idea is suggested by
St Paul's unwillingness to go to Corinth until the points in dispute
between him and a considerable portion of the Corinthian Church were
in a fair way of being settled. His conduct was precisely the reverse
of that of a person who felt himself endowed with great tact, per
suasiveness, and command of temper. Such a man would trust little
to messages and letters, much to his own presence and personal in
fluence. St Paul, on the contrary, feared to visit Corinth until there
was a reasonable prospect of avoiding all altercation. In fact, he could
not trust himself there. He ' feared that God would humble him among
them3.' He desired above all things to avoid the necessity of 'using
sharpness,' very possibly because he feared that when once compelled to
assume a tone of severity, his language might exceed the bounds of
Christian love. The supposition falls in with what we know of the
Apostle before his conversion4. It is confirmed by his stern language to
Elymas the sorcerer 5, with which we may compare the much milder
language used by St Peter on a far more awful occasion6. The quarrel
between St Paul and St Barnabas makes the supposition infinitely more
probable. The passage above cited from the Epistle to the Galatians
may be interpreted of the deep personal affection which the Apostle
felt he had inspired in spite of his occasional irritability of manner. The
expression that he ' desired to be present with them and to change his
voice7,' would seem to point in the same direction. And if we add to
these considerations the fact, which the experience of God's saints in all
ages has conclusively established, of the difficulty of subduing an in
firmity of temper, as well as the pain, remorse, and humiliation such an
1 The 6 tyxo/itvos of ch. xi. 4. 2 Acts xxiii. 2 — 5.
3 2 Cor. xii. 21. 4 Acts vii. 58, ix. 1.
5 Acts xiii. 10. 6 Acts v. 3, 9. 7 Gal. iv. 20.

18 INTRODUCTION.

infirmity is wont to cause to those who groan under it, we may be
inclined to believe that not the least probable hypothesis concerning the
' thorn ' or ' stake ' in the flesh is that the loving heart of the Apostle
bewailed as his sorest trial the misfortune that by impatience in word he
had often wounded those for whom he would willingly have given his
life1.

Note C. ON THE ENGLISH VERSIONS OF THE NEW
TESTAMENT.
The six most important versions of the New Testament in English,
to which frequent reference is made in these pages, are as follows :
i. Wiclif's Translation, made by John Wiclif about 1380.
2. Tyndale's Translation, made by William Tyndale in 1526.
3. Cranmer's Translation, issued by Archbishop Cranmer in 1539.
4. The Geneva Bible, undertaken by the refugees during the Marian
persecution, at Geneva. It appeared in the reign of Elizabeth, in 1569.
5. The Rhemish Version, made at Rheims in 1582. It is generally
known as the Douay Bible, because it is usually bound up with the
version of the Old Testament made at Douay in 1609 — 10. It was
brought out by the authorities of the Roman Catholic Church to counter
act the influence of the versions made by the Reformers.
6. The Authorized Version (quoted as the A.V. in this volume)
made under the auspices of King James I. in 161 1.
1 When this note was written, the Bishop of Durham's note on this
subject in his " Epistle to the Galatians " had not been consulted. It
confirms what has been written above, except on the last head, but
adds from Pauli's Life of Alfred a striking parallel between the ex
pressions used of the great English king and those used by St Paul, ex
pressions the more remarkable in that there seems no ground to suppose
that the former were suggested by the latter.

INTRODUCTION.

CHAPTER II.
ANALYSIS OF THE EPISTLE.
Part I. St Paul's Principles of Action.
Ch. I.— VII.
Section i. Salutation, i. i, 2.
Section 2. The mutual interdependence of St Paul and the Corinthian
Church, i. 3 — 14.
(a) Suffering a dispensation of God, bringing with it
(1) Divine consolation for oneself, (2) the power
to comfort others  3 — J.
(/3) St Paul's trouble in Asia and the mode of his
deliverance from it, namely God's mercy and the
sympathy of the Church of Corinth  8 — 11.
(7) St Paul had deserved this sympathy  12 — 14.
Section 3. St Paul's reason for putting off his visit, i. 15 — 24.
(a) St Paul's former resolution  15, 16.
(ft) The accusation of fickleness brought against him
inconsequence  17-
(7) Assertion of his consistency  18 — 22.
(5) Reason for his delay  23, 24.
Section 4. St Paul's only object the spiritual advancement of his
converts, ch. ii.
(a) His object not to pain the Corinthians, but to dis
play his love for them  1 — 4.
(|3) For the offender had not only pained St Paul, but
the Corinthian Church itself  5.
(7) It was now time to forgive him  6 — 9.
(8) Beside manifesting his love, he wished also to test
their obedience  9-
(e) He desires to be associated with them in the work
of forgiveness  IO> ti
ff) He loved the Corinthians so deeply that he could
not rest till he had heard how they received his
rebukes  ", 13.
(ij) Outburst of praise at the thought of the good God
had wrought by his hands  '4-
(6) Christ's doctrine life to those who accept, death to
those who reject it  i5> '<>•
(i) Insufficiency, yet sincerity of St Paul  17.

20 INTRODUCTION.
Section 5. St Paul's ministry no self-assumed task, but the
communication of the Spirit, iii. 1 — 6.
(a) St Paul and his companions had no need to be re
commended to the Corinthians  1.
(/3) The Corinthian Church itself was their recom
mendation  2, 3.
(7) A power from God had fitted them for the com
munication, not of a command which brings
death, but of a Spirit which gives life  4—6.
Section 6. The Ministration of the Spirit superior to that of the
Law, iii. 7 — 18.
(a) If the law, which ministers death, were glorious,
how much more the Spirit, which gives life ? ... 7 — 11.
(/3) Contrast between the reticence of Moses and the
free utterance of the preachers of the Gospel ... 12, 13.
(7) This reticence has produced its natural, though
temporary, effect on the Jews  14 — 16.-
(S) The Spirit, which has superseded the law, is none
other than the Spirit of Christ Himself, and is a
Spirit of liberty and spiritual progress  17, 18.
Section 7. The power of this ministry demonstrated by the weakness
of the ministers, iv. 1— 15.
(a) St Paul's ministry a true and genuine one  1,2.
(/3) If the light of truth be any longer hidden from any,
it is in consequence of no reserve on the part of
those who proclaim it, but is the fault of those
who reject it  3 — 6.
(7) The weakness of the minister does but set off the
efficacy of his doctrine  7 — 15.
Section 8. They are sustained by the hope of a future life, iv. 16 —
v. 10.
(a) The minister in his weakness is animated by the
hope of eternal life  16 — 18.
(P) In which they hope to add to their present life in
Christ, the possession of a body as suited, as their
present one is unsuited, .to the needs of that life v. 1 — 5.
(7) Yet though as yet absent from the Lord, they are
never out of His sight  6 — 9.
(d) But He will one day pass judgment on all their
deeds  I0.
Section 9. The Christian ministry one of reconciliation, v. 1 1 — 2 1 .
(a) The fact of the coming judgment being admitted,
St Paul strives to win men to the life of the Spirit,
not for his own sake, but for theirs  n  i?
(/3) The love of Christ, who died as our representative,
that we might partake of His life, is the motive
which animates the true ministers of the Gospel 14, 15.

INTRODUCTION. 21
(7) They take a new and higher view of humanity than
men have hitherto taken  16, 17.
(8) God is henceforth reconciled to the world in Christ,
and has bidden His ministers proclaim the fact,
and urge mankind to accept it  18 — 21.
Section 10. How God's ministers carry on the work of
reconciliation, vi. 1 — 10.
(a) The ministers of God's purpose urge men not to let
God's offers of favour be thrown away, but to
close with them at once  1,2.
(jS) Their self-abnegation when engaged in the work... 3 — 10.
Section 1 1. Such a ministry demands a suitable response from those
on whose behalf it is exercised, vi. 11 — vii. 1.
(a) Appeal to the Corinthians to receive such a minis
try in a spirit of affection  n — 13-
(/3) Advice to withdraw from society with the impure 14 — 18.
(7) And to preserve real inward holiness  vii. 1.
Section 12. Exhortation to set aside suspicion and to trust St Paul,
vii. 2 — 16.
(a) St Paul's conduct free from reproach  2.
(/3) His language not of bitterness but of affection  3,4.
(7) This proved by his anxiety while waiting for the
tidings from Corinth, his joy when it reached him 5 — 7.
(5) The First Epistle written, not to give pain, but to
produce reformation  8 — 12.
(e) His delight that he had gained his end  13 — 16.
Part II. The Collection for the poor Saints at Jerusalem.
Ch. VIII., IX.
(o) Conduct of the Macedonian Churches  viii. 1 — 5.
(fi) Mission of Titus to Corinth, to urge on the work
there  6—15.
(7) Character of Titus and his companions  1 6 — 2 3.
(8) Exhortation to liberality  24 — ix. n.
(e) Result of deeds of love  12 — IS-
Part III. St Paul's Vindication of his Apostolic Authority.
Ch. X.— XIII.
Section 1. St Paul's intention of overcoming all opposition, x. 1 — 6.
(a) St Paul meek and gentle in conduct  1.
(f!) But possessed of supernatural power  2—6.
Section 2. Caution not to trust in external appearance, x. 7 — 18.
(a) The Corinthians would be deceived if they imagined
from St Paul's absence of self-assertion that he
possessed no authority derived from Christ  7, 8.

22 INTRODUCTION.
(/3) He means to exert that authority when present,
and not by letter only  9 — n>
(7) He keeps within his own limits, and does not
challenge comparison by intruding himself with
in the sphere of other men's labours  12 — 18.
Section 3. St Paul's defence against his accusers, xi. 1 — 17.
(a) Appeal to bear with him if he descend for a mo
ment to the level of unspiritual men  1 .
(/3) On account of his anxiety for the purity of his
converts' faith  2, 3.
(7) It is no question of a new Gospel, in which case to
abandon St Paul might be reasonable, but of his
authority to preach the Gospel he had preached,
about which there ought to be no doubt  4 — 6.
(8) His desire not to cast the burden of his maintenance
upon them could hardly be regarded as an offence 7 — n.
(e) For he only acted thus to prevent the Corinthians
from being misled by the affected disinterested
ness of dishonest men  12 — 15.
(f) St Paul does not wish to be thought willingly to
abandon the high standpoint of the Gospel  16,17.
Section 4 . St Paul permits himself to enumerate his labours on behalf
of the Gospel, xi. 18 — 33.
(o) St Paul will take the purely human view of things,
since it is the only one recognized by some  18.
(/3) For the Corinthians have so large a toleration for
the folly of others that they may be expected to
bear with his  19, 20.
(7) And he has actually been reproached with weak
ness for not imitating this folly, to which he will
now, to a certain extent, condescend for the
moment  .-  21.
(8) His equality with his opponents on the score of
race and nationality  22.
(e) His vast superiority to them in the true qualifica
tions of the minister of Christ (a) in labours,
{b) in care and sympathy  23 — 29.
(f) These boasts are not unbecoming, for his qualifica
tions are not what he has done, but what he has
undergone  30.
{rj) His escape from the hands of Aretas  31 — 33.
Section 5. St Paul's Visions and Revelations, xii. 1 — 6.
(a) Lest he should be altogether despised, he will hint
at higher qualifications for his task  1#
(/3) His being caught up to the third heaven and Para
dise  2—4,
(7) Yet though he might glory in this, he prefers not
to dwell on it  5, <J.

INTRODUCTION. 23
Section 6. The Thorn in the Flesh, xii. 7 — 10.
(o) It was sent him to preserve him from self-exal
tation  7.
(j8) He besought that it might be removed  8.
(7) But he was told that God's power was most mani
fested in the weakness of his ministers  9.
(8) And this is why he boasts of his infirmities  10.
Section 7. Continuation of the Defence, xii. 11 — 21.
(a) St Paul's folly rendered necessary by that of the
Corinthians  n.
Q3) They had had every needful proof of his Apostolic
authority, save his casting his maintenance upon
them  12, 13.
(7) He intends to persist in refusing all support at their
hands, in order to demonstrate the disinterested
ness of his affection  14, 15.
(8) He meets a possible accusation of duplicity  16 — 18.
(e) And another that he is admitting his want of au
thority by condescending to enter upon a defence 19.
(f) His object is not to establish his own authority,
but to put an end to the disorders among his
disciples  19 — 21.
Section 8. The Apostle's intention on his arrival, xiii. 1 — 10.
(a) St Paul will thoroughly and fairly investigate the
condition of the Church  1.
(/S) He will use severity if necessary  2.
(7) They seek a proof of Christ's power in him, such
as they have experienced in themselves, and they
shall have it  3,4-
(8) They can learn by their own experience that
Christ's power is manifested in its influence
upon the life  5.
(e) They shall know that the same power can be mani
fested through the ministry of St Paul  6.
(f ) - Though it is not their high opinion he seeks, but
the purity of their fives  7.
(17) The only power he has in Christ is a power to
promote righteousness  8.
(6) He has no ambition for himself, but only desires
their perfection  9.
(1) His only object in writing thus was to avoid the
necessity of severity  10.
Section 9. Conclusion, xiii. 11 — 14.

II. CORINTHIANS.

Ch. I. i, 2. Salutation.
Paul, an apostle of Jesus Christ by the will of God, and 1
Timothy our brother, unto the church of God which is
at Corinth, with all the saints which are in all Achaia:
grace be to you and peace from God our Father, and from 2
the Lord Jesus Christ. Ch. I. 1, 2. Salutation.
1. by the will of God] See note on i Cor. i.
and Timothy our brother] Literally, Timothy the brother. Wiclif,
Tyndale,1 and Cranmer render 'brother Timotheus.' He is called
sometimes Timothy and sometimes more fully Timotheus in the A. V.
So we have Luke and Lucas, Mark and Marcus. He had therefore
rejoined the Apostle after his mission to Macedonia, and possibly to
Corinth. See Acts xix. 22 and 1 Cor. iv. 17, xvi. 10, and notes.
Timothy's name is also found associated with that of the Apostle in
the Epistles to the Philippians, Colossians, in both those to the Thes-
salonians, and in that to Philemon.
with all the saints which are in all Achaia] Chrysostom remarks that
it is not St Paul's custom to address the Churches thus in circular letters,
and that the two Epistles to the Corinthians, that to the Galatians (which
however was addressed, see chap. i. t, to a region, not to a city), and that
to the Hebrews (if it be St Paul's) were the only exceptions. But this
statement is not exactly accurate. If the Epistle to the Ephesians be
identical with the Epistle to Laodicsea (and there are many reasons for
supposing it to be so — see CoL iv. 16) the Epistles to the Colossians and
Ephesians must be added to the list. It is probable that Corinth was
the only Christian Church of any note in Achaia, and that the few
scattered Christians to be found elsewhere in that province were re
garded as a part of that community. See notes on 1 Cor. i. i.
Achaia] We are to understand by this Hellas and the Peloponnesus,
which, with Macedonia, made up the whole of Greece. Macedonia,
however, was scarcely recognized by the Greeks in their best days
as forming a part of their land. See Articles Achaia and Hellas in
Smith's Dictionary of Geography.
2. Grace] See note on 1 Cor. i. 3, and below, v. 12.
be to you and peace from God our Father, and from the Lord Jesus

26 II. CORINTHIANS, I. [vv. 3, 4-
3 — 14. The mutual interdependence of St Paul and the
Corinthian Church.
3 Blessed be God, even the Father of our Lord Jesus Christ,
4 the Father of mercies, and the God of all comfort ; who
comforteth us in all our tribulation, that we may be able to
Christ] Here, as in 1 Cor. i. 3 (see note there), Jesus Christ is asso
ciated with the Father as the source of grace and peace.
3 — 14. The mutual interdependence of St Paul and the
Corinthian Church.
3. Blessed be God, even the Father of our Lord Jesus Christ] Two
feelings rise at once in the Apostle's mind. The first is an overwhelm
ing gratitude for his deliverance from his distress, the second the keen
sense of his entire unity of heart and soul with the Corinthian Church,
and his desire to impart to them whatever blessings he had received from
God. Our version follows Wiclif here, substituting, however, even
for and. The other English versions have God the Father of our
Lord Jesus Christ, save the Rhemish, which renders accurately by the
God and Father, &c. See St John xx. 17; 1 Pet. i. 3 and note on
1 Cor. xv. 24.
the Father of mercies] Either (1), with Chrysostom, the God Whose
most inherent attribute is mercy, or (2) the source from whence
all mercies proceed. But perhaps the former involves the latter, a
sense, however, of which the fact that 'mercies' is in the plural forbids
us to lose sight. Cf. Eph. i. 17; James i. 17. Even if we regard the
phrase 'Father of mercies' as a Hebraism, it is stronger than the
expression 'merciful Father.' So Estius, "valde multumque miseri-
cordem et beneficum. "
and the God of all comfort] Why does St Paul say 'the Father of
mercies and the God of comfort?' Because the term 'Father' implies
mercy, suggesting as it does the close and affectionate relation between
God and man. See the O. T. passim, and especially Ps. ciii. 13.
Compare also 'Our Father which art in heaven. God is called 'the
God of comfort' (see next note) because it comes from Him.
comfort] This word, or the verb compounded from it, occurs ten
times in this and the next four verses. In our version, which here
follows Tyndale, they are rendered indifferently by comfort and conso
lation, a rendering which considerably lessens the force of the passage.
For consolation the Rhemish substitutes exhortation, and Wiclif mones-
tynge (i. e. admonishing) and monestid, after the Vulgate, which renders
indifferently by exhortatio and consolatio here. Perhaps the best words
which can be found to express the double meaning of consolation and
exhortation conveyed by the Greek are encourage and encouragement.
Cheer would be more appropriate still had not the noun become almost
obsolete. The original sense of the English word (late Latin confortare)
denotes strengthening.
4. tribulation] Tribulatio, Vulgate. The word thus translated is ren
dered trouble in the next clause, and in the Vulgate by pressura, and is

w. 5, 6.] II. CORINTHIANS, I. 27
comfort them which are in any trouble, by the comfort
wherewith we ourselves are comforted of God. For as the s
sufferings of Christ abound in us, so our consolation also
aboundeth by Christ. And whether we be afflicted, it is 6
for your consolation and salvation, which is effectual in the
enduring of the same sufferings which we also suffer : or
derived from a verb signifying to squeeze, press. The English word
tribulation is derived from the Latin tribulo, to thresh. See Trench,
Sfudy of Words, Lect. II.
that we may be able to comfort them which are in any trouble] St
Paul represents affliction (1) as a school of sympathy, (2) as a school of
comfort -(or rather encouragement), v. 5, (3) as a school of assurance,
v. 10. — Robertson.
by the comfort wherewith we ourselves are comforted of God] We
may observe here, as elsewhere in Scripture, that no gift is bestowed
upon any one to keep to himself. If St Paul is encouraged by God, it is
not only for his own sake, but that he may be able to impart to others
the encouragement which he has received. See notes on First Epistle,
especially on ch. vi. 12, viii. 13, x. 23, xiv. 5, 12. Cf. also St John xv.
1 — 17; Rom. xiv; 1 Cor. iii. 9, iv. 7; Eph. iv. 16; Col. ii. 19.
5. For as the sufferings of Christ abound in us] Rather super-
abound unto us. All the principal English versions render in us,
and thus many commentators have been misled. The word trans
lated abound means to exceed, be over and above (Matt. v. 20, xiv.
20). Thus the meaning of the passage is that the sufferings of
Christ overflow to us and that thus we are made partakers of them.
See Matt. xx. 22; Mark *. 38; Gal. ii. 20; Heb. xiii. 13. For (see
notes on ch. iv. n, 12) our sufferings for Christ's sake arise from the
same cause as His, namely the opposition of darkness to light, of death
to the life that is imparted by Him to His members. Such passages
as ch. iv. 10; Col. i. 24, carry the idea a step further, and represent
Christ as suffering in His members, by virtue of His union with them.
So also Matt. xxv. 40, 45; Acts ix. 4; Gal. vi. 17; Phil. iii. 10.
6. And whether we be afflicted, it is for your consolation and salvation]
The same may be said of every kind of suffering endured for the cause
of God and of truth. It is not merely, as in Heb. xii. 6 (Cf. Deut.
viii. 5), that 'whom the Lord loveth, He chasteneth' for his own sake,
but that the sufferings one man endures for a good cause are the source
of profit to others. Cf. chap. iv. 15, 16; Eph. iii. 13; 2 Tim. ii. 10.
which is effectual in the enduring of the same sufferings which we also
suffer] Is effectual may either be translated passively (as Chrysostom
and the margin of A. V.) is wrought out, or, with most commentators, as
middle, works actively in you. That is either (1) consolation and safety
from the power of evil are wrought in you by the endurance of suffering,
or (2) that consolation (or rather encouragement) and safety from evil
work themselves out by the endurance of suffering. The former gives
the simpler meaning, the latter is more according to the usus loquendi of
theN. T.

28 II. CORINTHIANS, I. [w. 7, 8.
whether we be comforted, it is for your consolation and
7 salvation. And our hope of you is stedfast, knowing, that
as you are partakers of the sufferings, so shall ye be also of
8 the consolation. For we would not, brethren, have you
ignorant of our trouble which came to us in Asia, that we
were pressed out of measure, above strength, insomuch that
7. And our hope of you is stedfast] Most editors agree in placing
these words before ' or whether we be comforted,' &c. It would seem to
be their most natural place, for not only do they come awkwardly before
the word 'knowing,' but the expression of the hope is more appropriate
in reference to the endurance by the Corinthians of suffering than to
their enjoyment of encouragement. The majority of the best MSS. are
in favour of this arrangement of the sentence. The text is in great
confusion here.
as you are partakers of the sufferings, so shall ye be also of the consolation]
Literally, sharers. See 1 Cor. i. 9, and note. Christians 'had all
things,' even sufferings, in 'common.' Cf. 1 Cor. xv. 46, 49. Also
Rom. viii. 17—23, ch. iv. 17. The words 'shall ye be' are not in the
original. It would be better to supply ' are, ' the encouragement being
not a promise for the future, but a present possession. Observe the way
in which ye and you are used indiscriminately as the nominative in the
edition of 1611. Cf. also w. 13, 14. In the later editions ye has been
substituted. The substitution commenced in 1661, and gradually made
its way after that time. The rule that ye is used only "in questions,
entreaties, and rhetorical appeals " (see Abbott's Shaksperian Grammar,
236) does not seem to hold good here.
8. For we would not... have you ignorant] A favourite expression/
with St Paul. Cf. Rom. i. 13; 1 Cor. x. 1, xii. i; 1 Thess. iv. 13.
of our trouble which came to us in Asia] Some have referred these
expressions (1) to the tumult at Ephesus, Acts xix. Others have sup
posed, in consequence of the very strong expressions here, that some
other trouble, a grievous sickness perhaps, is referred to, especially as
St Paul says in Asia, not in Ephesus. But Dean Stanley's remark that
"here, as elsewhere, we may observe the under-statement of St Paul's
sufferings in the Acts" (see also ch. xi. 24 — 27 and notes), suggests the
inference that the tumult at Ephesus was far more serious than it would
appear to be from St Luke's account. We can hardly suppose that the
mere 'dismissal of the assembly' by the 'town- clerk' entirely appeased
the multitude. And it is quite possible, since St Luke's object in the
Acts was rather a vindication of St Paul's ministry than a glorification
of his person, that he omits to mention a determined attempt upon St
Paul's life made by Demetrius and the craftsmen, as afterwards (Acts
xxiii. 12 — 15) by the Jews at Jerusalem. For the word translated
trouble here and elsewhere, see note on v. 4.
Asia] By this is meant Asia Minor. So also Acts ii. 9. But it
seems (see Acts xvi. 6) not to have included the whole peninsula usually
known by that name.
pressed] Literally, weighed down. Gravati, Calvin; greved, Wiclif

w. 9— n.] II. CORINTHIANS, I. 29
we despaired even of life : but we had the sentence of 9
death in ourselves, that we should not trust in ourselves, but
in God which raiseth the dead : who delivered us from so 10
great a death, and doth deliver : in whom we trust that he
will yet deliver us; you ajso helping together by prayer for u
us, that for the gift bestowed upon us by the means of many
whom the other English versions followed till the Rhemish, from which
the A. V. appears to have borrowed its pressed. The expression con
veys the idea of anxiety, but is not irreconcileable with the notion of a
prolonged effort to escape those who thirsted for his life.
out of measure] Cf. for the same Greek word (though it is vari
ously rendered in English) Rom. vii. 13; 1 Cor. xii. 31; Gal. i. 13,
and especially ch. iv. 1 7. Dr Plumptre remarks that the word occurs
exclusively in the Epistles of this period of St Paul's life.
despaired] This expression confirms the idea of a plot to kill the
Apostle. Literally, it means that he was utterly at a loss (rathlos,
Meyer) to know what to do to protect his life. See ch. iv. 8, where
the same word occurs.
9. sentence] The word thus translated occurs only here in the N. T.
It is translated answer by Wiclif, Tyndale, and Cranmer: the word
sentence having been adopted by our translators from the Geneva version.
At that time, however, the word sentence had not quite the same mean
ing which it bears now, but had rather the force of the Latin sententia,
opinion. See Acts xv. 19. The word signifies not the answer itself,
but rather the purport of the answer, as though the result of the
Apostle's self-questionings had been a rooted persuasion, implanted
from above, that, as he says in ch. iv. 12, 'Death worketh in us, but
life in you,' a rooted persuasion, that is, of the transitoriness of the
natural life, of the permanence of the new life that comes from God.
Cf. 1 Cor. iv. 9, especially in the Greek.
10. from so great a death] i. e. from so great peril of death. St
Paul speaks of the liability to death as death. Cf. ch. iv. 11, 12. Some
regard it as equivalent to 'so terrible a death.' Yet surely the mode
of death was a matter of trifling consequence to one like St Paul.
See Phil. i. 21 — 23. Also ch. xi. 23.
and doth deliver] These words are wanting in many MSS.
we trust] Literally, we have hoped, i. e. with Erasmus, spemfxam
habemus. The word here translated 'trust ' is not the same as that so
translated in the preceding verse.
11. You also helping... by prayer for us] Cf. 1 Thess. v. 25;
2 Thess. iii. 1; Heb. xiii. 18; James v. 15, 16. "For the right
understanding of this Epistle, the identity of feeling between the
Apostle and his converts must be borne in mind throughout... It is
the liveliest instance of the real community of feeling introduced by
Christianity into the world." — Stanley. Cf. ch. iv. 15, ix. 12. Also
Acts xii. 5, 11; Rom. xv. 30, 31; Phil. i. 19; 2 Thess. iii. 1,2; Phi
lemon 22.
the gift] xdpusixa. See 1 Cor. xii. 4 (note).

30 II. CORINTHIANS, I. [v. 12.
persons thanks may be given by many on our behalf.
12 For our rejoicing is this, the testimony of our conscience,
that in simplicity and godly sincerity, not with fleshly wis
dom, but by the grace of God, we have had our conversa-
persons] Literally, faces. The word originally, perhaps, signifies
a mask. Hence it came (see note on ch. ii. 10) to mean 'face' or
'presence,' and thus, as in the present passage, it comes to mean
' person.' But the signification face occurs in Homer.
12. For our rejoicing is this] "It is this," says the Apostle, "which
causes such a perennial flow of joy and consolation into my heart amid
all my anxieties and distresses. I can feel in my conscience that what
knits us together in sympathy is a Divine and not a human bond. On
my part there is the inspiration from above, on yours the verifying
faculty which enables you to recognize the truth of what I deliver to
you." This seems to be the connection of thought in this and the two
following verses. The connection with what precedes appears to be
the conviction of the Apostle that the honesty and genuineness of his
efforts to minister Christ to the Corinthians have fairly entitled him to
hope for a share in their prayers.
the testimony of our conscience] Cf. 1 Cor. iv. 4. Also Acts xxiii. i,
xxiv. 16 ; Rom. ix. 1 ; 1 John iii. 21.
that in simplicity and godly sincerity] For simplicity the best MSS.
and editors read holiness; but simplicity, i.e. singleness of purpose,
seems to suit the context best. The word translated sincerity, clenness,
Wiclif, purenes, Tyndale, originally signifies that which is tested by the
sun's rays, and is therefore entirely transparent. See note on 1 Cor.
v. 8. See also ch. ii. 7; Phil. i. 10; 2 Pet. iii. r. The word sincerity
was adopted by our translators from the Rhemish version. The words
translated godly sincerity are in the original sincerity of God, i. e. either
(1) that which is His gift, comes from Him, or, (2) that which is befitting
His service, as in the A. V.
not with fleshly wisdom] Literally, in. Cf. 1 Cor. i. 17, ii. 1, 4, 13.
These passages shew that there existed among the Corinthians a ten
dency to exalt the wisdom of this world, i. e. acquirements such as
those of dialectic skill and rhetoric above the spiritual enlightenment
obtained by the submission of the intellect and will to the direction of
God. but by the grace of God] Literally, in the grace of God, i. e. in
possession of it. The word grace, like the Latin gratia, originally
signified favour, kindness. St Paul here would say that his behaviour
at Corinth, to which he appeals, was the result of the favour of God to
him, enabling him to shape his life in obedience to God's commands.
we have had our conversation] This word, which is a nearly literal
rendering of the Greek, is derived from two Latin words signifying to
turn together, and hence from the idea of having your attention turned to
a thing, being versed in it, it has the signification of a man's ordinary
conduct in life. It has come to mean in modern English interchange

vv. 13—15.] II. CORINTHIANS, I. 3t
tion in the world, and more abundantly to you-wards. For 13
we write none other things unto you, than what you read
or acknowledge; and I trust you shall acknowledge even
to the end ; as also you have acknowledged us in part, that n
we are your rejoicing, even as ye also are ours in the day
of the Lord Jesus.
15 — 24. St PauVs reason for putting off his coming.
And in this confidence I was minded to come unto 15
of thought in speech. In the Epistle to the Philippians it is twice used
as the translation of ' citizenship. '
and more abundantly to you-wards] This either refers (1) to the special
proofs the Apostle had given the Corinthians of his singleness of pur
pose and avoidance of fleshly wisdom, or (2) to the fact that he had
remained longer at Corinth, and so had additional opportunities of
displaying those qualities; or it has reference perhaps (3) to his self-
abnegation in refusing to receive his maintenance at the hands of his
Corinthian converts. See r Cor. ix. and ch. xi. 8 — 10.
13. For we write none other things unto you] i.e. for we are not
writing to you about anything with which you have not had the
opportunity of being fully acquainted.
than what you read or acknowledge] It is impossible to give the full
sense of this passage in English. In the first place there is the play upon
dvayiviio-Kere and iiriyuxixrueTe, after a fashion usual with St Paul, and
next there is the fact that AvaymuaKoi has a double meaning, to recognize,
know accurately (as in Xen. A nab. v. viii. 6), and to read. The word
translated 'acknowledge' signifies to know thoroughly either (1) by
examination, comparison, reasoning, or (2) by intuition. Here the
former idea is predominant
14. As also] St Paul connects "the future for which he hopes, with
the past of which he knows." — Meyer.
in part] It is here delicately hinted that the whole Corinthian Church
did not acknowledge St Paul.
we are your rejoicing] Rather, ground of rejoicing. The word here
rendered 'rejoicing' is rendered indifferently 'boasting,' 'glorying,'
'rejoicing,' 'whereof to glory' in the A.V. See Rom. iv. 2; 1 Cor. v.
6, and ch. ix. 3.
even as ye also are ours] See note on v. n. It was, moreover, the
special object of the Apostle to remind the Corinthians of the identity of
their interests before he proceeded to vindicate himself or to rebuke
them. Some of them, he says, already recognized this truth. See also
next verse. Chrysostom remarks on the humility of the Apostle in thus
placing himself on a level with his converts.
in the day of the Lord Jesus] See 1 Cor. iii. 13, iv. 3, 5 and notes.
15 — 24. St Paul's reason for putting off his coming.
15. And in this confidence] It was the conviction of this community
n. cor. 3

32 II. CORINTHIANS, I.  [w. 16, 17.
16 you before, that you might have a second benefit; and
to pass by you into Macedonia, and to come again out
of Macedonia unto you, and of you to be brought on
17 my way toward Judsea. 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 there should
of interest which made St Paul desire to visit Corinth. It was (see
v. 23) the consciousness that all his converts did not realize it which
made him anxious to try the effect of a letter first. See ch. ii. 3, vii.
8—12. .
I was minded to come unto you before] i.e. before going to Macedonia.
that you might have a second benefit] Lit. grace. These words would
be more intelligible had they been placed at the end of the next verse.
By the 'second benefit' is meant the eftects of the visit which the
Apostle hoped to have paid to the Corinthians after his return from
Macedonia. It has been explained, (1) of the favour of the Apostle's
presence, (2) of the outpouring of God's grace or favour which St Paul,
as an Apostle of Christ, had the privilege of imparting. See Rom. i.
11. Tyndale, who is followed by Cranmer and the Geneva Version,
renders one pleasure more. Wiclif, the (Rhemish a) secunde grace.
16. to pass by you into Macedonia] It was probably when this
resolution (which may have been announced in the lost Epistle, see
1 Cor. v. 9) was given up, that the mission of Timothy referred to in
1 Cor. iv. 17, and in Acts xix. 22 was substituted, and as still more
urgent necessity arose, that of Titus, ch. viii. 16 — 24, xii. 17, 18.
and of you to be brought on my way toward Judaa] The exact
opposite of this was what actually took place. St Paul went through
Macedonia on his way to Corinth, and returned through Macedonia, and
was brought on his way toward Judsea by the Macedonian Churches.
The word translated ' brought on my way ' is used of the pecuniary and
other assistance given by the Churches towards the journeys of the
brethren. See Acts xv. 3, xx. 38, xxi. 15; Rom. xv. 24; 1 Cor. xvi. 6,
11 ; Tit. iii. 13 ; 3 John 6, and note on 1 Cor xvi. 6.
, 17. did I use lightness ?] Literally, the lightness, i. e. either the
lightness with which St Paul had been reproached, or perhaps merely
the abstract quality. The reproach of fickleness was cast upon the
Apostle for his change of purpose. It is to be remarked that this is the
only charge he is attempting to meet in this and the next six verses.
One of the special features of this Epistle, according to Robertson, is its
exhibition of "the way in which a Christian may defend himself when
maligned or misrepresented... An uncontradicted slander is believed
readily, and often for long, and meanwhile influence is crippled or lost.
Conceive what might have ensued, had St Paul not met the slander
against his character with denial at once ! For few persons take the
trouble to sift a charge which is not denied. "
according to the flesh] i. e. ' Are they the decisions of my human will
which is subject to change through caprice, or are they decisions made

w. 18, 19.] II. CORINTHIANS, I. 33
be yea yea, and nay nay ? But as God is true, our word x8
toward you was not yea and nay. For the Son of God, 19
Jesus Christ, who was preached among you by us, even
by me and Silvanus and Timotheus, was not yea and nay,
according to the promptings of God's Spirit, and, as such, removed out of
the region of human inconstancy of purpose? ' Cf. Acts xix. 21. See
also note on ch. v. 16, and ch. x. 2, 3.
that with me there should be yea yea, and nay nay] Some have
rendered this (1) that with me the yea should be yea and the nay nay, as
though in this last member of the sentence St Paul was shewing how
impossible it was for him to be obstinate and to refuse to change
his purpose for a reasonable cause. But the context is against this.
Chrysostom, who adopts this view, lays the stress upon the words ' with
me, as though St Paul's private and individual will were contrasted
with the dictates of the Spirit, which he was bound to follow, whether
they laid him open to the charge of inconsistency or not. But the best
way is (2) to interpret the passage in the usual manner, and to regard
the Apostle as denying that he was infirm of purpose, and as reminding
the Corinthians that he had but one definite end in view which he was
resolutely bent upon attaining, namely, the ministering to them the
Spirit of Jesus Christ To this one purpose all minor plans and reso
lutions must give way.
18. But as God is true, our word toward you was not yea and nay]
There was no more infirmity of purpose in the Apostle's preaching than
there is untruth, or rather, unfaithfulness in God. ' Word ' here means
speech, discourse, as in I Cor. i. 5.
was not] Rather, is not, since the doctrine once preached remains
ever the same. See Gal. i. 8, 9.
19. For the Son of God, Jesus Christ] St Paul now labours to im
press the Corinthians with the weight of the commission with which he
had been entrusted to them. It was nothing less than Jesus, the Pro
mised and Anointed One, the Son of God, Whom he had preached.
was preached] Literally, proclaimed, as by a herald. The word has
come usually to mean an exposition of God's Word in the Christian con
gregation. Silvanus] Called Silas in the Acts. He was sent with Paul and
Barnabas, as 'a chief man among the brethren,' to guarantee the authen
ticity of the Apostolic letter which the former brought back with them
from Jerusalem to Antioch after the discussion recorded in Acts xv.,
since, had Paul and Barnabas returned alone, their opponents might not
improbably have disputed its genuineness. See Acts xv. 22, 25, 27.
He was a prophet, Acts xv. 32 (see 1 Cor. xiv. ), and was chosen by St
Paul, after his dispute with St Barnabas, as his fellow-traveller, by the
advice of the Churches. Some have thought that he was the brother
mentioned in ch. viii. 18, xii. 18. He is mentioned by St Paul with
himself in the opening of each of the Epistles to the Thessalonians. He
was with the Apostle at Philippi (Acts xvi. io^o^atThessalonica
(xvii. 1, 4, 10), at Berea (xvii. 10), at Coimtli^^^yA^ni3*iLi5,

34 II. CORINTHIANS, I. [v. 20.
20 but in him was yea. For all the promises of God in him
are yea, and in him Amen, unto the glory of God by
xviii. 5). He is not mentioned again in Scripture save by St Peter in
his first Epistle (ch. v. 12), in which he speaks of him as one with
whom he has little personal acquaintance, but much confidence. Silas
is contracted from the fuller form Silvanus as Lucas from Lucanus.
The similar signification of the two words Lucas and Silvanus have
led some to suppose that St Luke and St Silas were the same person.
But a perusal of the narrative in Acts xvi., xvii., especially ch. xvi. w.
4 — 8, 10 — 17, 19, 20, will shew that they were two distinct persons.
See Afford, Prolegomena to Acts of the Apostles, for a fuller investigation
of this point. We may observe that not only does St Paul, in his
humility, identify himself with the Corinthians (v. 14) but he takes
care to associate his subordinates with him as fellow labourers in a
common work. Paley, Horae Paulinae, remarks on the undesigned
coincidence between this verse and Acts xxiii. 5. The two books
are not written by the same person. There is no particular stress
laid on the fact of Silas and Timotheus having been with the Apostle
in either book, but the reference to them slips out quite accidentally.
But both declare in this accidental way that Silas and Timotheus
were with the Apostle at Corinth. Such minute agreement is be
yond the power of the compiler of fictitious narrative. See a fuller
discussion of this subject in the Introduction.
was not yea and nay, but in him was yea] The Son of God, the sub
ject-matter of the Gospel, was no uncertain conception, sometimes
affirmed and sometimes denied. The preaching of Him was the con
stant affirmation of a truth, an unchangeable blessing vouchsafed in Him
to mankind. For ' in Him was yea ; ' the original has the perfect, ' in Him
i.e. in God, v. 18) hath been (or become) yea.' For in Him 'is no
variableness, neither shadow of turning.' Numb, xxiii. 19; James i. 17.
How then could the change of purpose in His minister be ascribed
to the capricious infirmity of the mere human will ? Cf. also Rom. xv. 8 ;
Heb. xiii. 8.
20. For all the promises of God in him are yea] Literally, for the
promises of God, how many soever they be, in Him are yea. The
Apostle here, as elsewhere, reminds us that God's gifts depend upon His
promise. Gal. iii. 14 — 29. And this promise is an affirmative utterance,
never to be withdrawn or explained away. Whatever gifts are received
by the ministration of His servants are the same in their character.
and in him Amen] This may refer either (1) actively, to the ratifi
cation by God of His own promises, see Heb. vi. 12 — 18, vii. 20, 21 ;
Rev. iii. 14; or (2) passively, to the security we may feel that His
Divine Word will never fail us. But our security is ever in Him. Some
editors read (with the Vulgate) 'wherefore through him is the Amen,'
in which case the meaning would be that because God's promises were
unchangeable, they were to be depended upon.
unto the glory of God by us] i. e. through our instrumentality, because
by the first preachers of the Gospel these glorious promises were made
known.

w. 21—23.] II- CORINTHIANS, I. 35
us. Now he which stablisheth us with you in Christ, and 21
hath anointed us, is God ; who hath also sealed us, and 22
given the earnest of the Spirit in our hearts. Moreover 1 23
21. Now he which stablisheth us with you in Christ] Rather, and
He, &c, as explaining the words 'by us.' 'Not as though we had any
power in ourselves, to do anything of ourselves (cf. ch. iii. 5), but it is
God who stablisheth us and Who anointed us for our great work. ' The
meaning of the Greek word translated stablisheth, as of the English one
by which it is rendered (derived from the Latin stabilio), is to make firm,
immoveable. For 'in Christ,' the original has unto or upon Christ,
i.e. by the faith and hope in Him which are 'as an anchor of the soul,
both sure and steadfast,' Heb. vi. 19; cf. 1 Cor. iii. 11. Also Matt.
xvi. 18; Eph. ii. 20.
and hath anointed us] Observe the change of tense here from the
present to the past. The Greek however is not the perfect as in the
A. V., but the aorist (so Wiclif, the perfect having been introduced by
Tyndale, whom the other versions follow). That is, at some indefinite
time in the past God ' anointed ' St Paul and his fellow-labourers (see
Acts x. 38; and 1 John ii. 20, 27, for the expression 'anointed'), i.e.
when He commissioned them for their task (see Acts xiii. 2), which was
to be 'ministers of Christ,' the Anointed One, 1 Cor. iv. 1.
is God] From no less than Him did their commission proceed, and
in Him, and in none less, were their ministerial acts done.
22. Who hath also sealed us] Here again the Greek has the aorist.
We must refer it here to the attestation God gave to his calling and
anointing by the manifest signs of His presence with His ministers.
See ch. iii. 1 — 3, xii. r2. Also Rom. xv. 15 — 19; 1 Cor. ix. 2. A
seal (see note on 1 Cor. ix. 2 ; cf. Rom. xv. 28) is used to attest and
confirm a legal document, which, according to our present legal custom,
derived from the practice of past ages, when but few were able to write
their names, must be 'sealed' as well as ' signed,' before it is 'de
livered' to another person to act upon. For the expression 'sealed
with the Spirit,' see Eph. i. 13, iv. 30, andalso, for a similar expression,
St John vi. 27.
and given the earnest of the Spirit] The Apostle here, as in ch. v. 5 and
Eph.i. 14, uses the Hebrew word arrhabon, which, derived from a verb
signifying to plait or interweave, and thence to pledge or be security for
(as in Gen. xliii. 9), came to have the meaning of earnest. An earnest is
to be distinguished, however, from a. pledge (see Robertson in loc), in
that the latter is " something different in kind, given as assurance for
something else," as in the case of the Sacraments, while the former is a
part of the thing to be given, as when " a purchase is made, and part of
the money paid down'at once." Schleusner translates into German by
handgeld or angeld. The Hebrew word however, has also the meaning
of pledge, as in Gen. xxxviii. 17, 18. The word is found in the Greek
and in a modified form in the Latin language, and exists to this day in
the French "arrhes," and was no doubt derived by Greeks and Latins
"from the language of Phoenician traders, as tariff, cargo, are derived in

36 II. CORINTHIANS, I. [v. 24.
call God for a record upon my soul, that to spare you I
24 came not as yet unto Corinth. Not for that we have
dominion over your faith, but are helpers of your joy : for
by faith ye stand.
English and other modern languages from Spanish traders." — Stanley.
See his whole note, and cf. Rom. viii. 23. Our own word earnest comes
from a root signifying to run, to follow after eagerly. The use of the
word in the text is due to the custom, common in all countries, of
giving some pledge of being in earnest. The words 'in earnest,' in
our sense of meaning what we say, occur early in our literature. See
Chaucer, Legende of Good Women, Queen Dido, line 1301. There is a
valuable note on this word in the Speaker's Commentary on Prov. vi. 1 .
23. / call God for a record upon my soul] Literally, to witness, as
the Rhemish version. Tyndale, whom the other translators follow, has
recorde. Either (1) I call God to witness against my soul, i.e. to
avenge my perjury (so Calvin and Grotius ; Wiclif, agens) , or (2) on
behalf of my soul, as appealing to God as a witness of his sincerity.
See Rom. i. 9, and ix. 1 ; Gal. i. 20; Phil. i. 8; 1 Thess. ii. 5. Also
ch. xi. 31. In these passages, however, the form of the expression
is different. The word here translated ' call for a record ' is not
used in Scripture in a bad sense. It signifies (1) to surname, as in
Matt. x. 3; (2) to appeal, as in Acts xxv. 11; and (3) to call upon, as
in Acts xxii. 16; 1 Cor. i. 1, &c. Augustine and other commentators
have remarked that it is lawful for a Christian to take an oath upon a
proper occasion. Cf. Matt. xxvi. 63.
that to spare you I came not as yet unto Corinth] Though St Paul
could ' use sharpness ' if need so required he desired, as the minister of
the God of love, rather to come in the 'spirit of meekness.'
24. Not for that we have dominion over your faith, but are helpers of
your joy] Ben lordis of Wiclif, and so the other versions until the
Rhemish, which characteristically renders overrule. St Paul here
defines accurately his relation to his converts. What power he had —
and it was considerable (see 1 Cor. iv. 21; 2 Cor. ii. 9, vii. 15, x. 6,
xiii. 2, 10) — was simply ministerial, to assist the free growth of the
Christian life within them, one of whose foremost fruits (Gal. v. 22) was
joy, the joy of the man redeemed and sanctified in Christ, a joy which
could not be possessed by those who ' hold the truth in unrighteousness '
(Rom. i. 18). He had no right to place himself between their souls and
God, as a necessary channel in all cases of the Divine life.
for by faith ye stand] If they are enabled to stand firm against the
overrunning flood of ungodliness, it is not in dependence upon any
human being, however great and noble his mission (see w. 21, 22;
Matt. x. 40; John xiii. 20, xx. 21 ; 1 Cor. vii. 25, 40; and 1 Thess. iv.
8), but by faith in a living Lord (cf. Rom. xi. 20; 1 Cor. xv. 1), Who
is able to save and to destroy.

37

w. r— 3.] II. CORINTHIANS, II.
Ch. II. St Pauls only Object the Spiritual Advancement of
his Converts.
But I determined this with myself, that / would not 2
come again to you in heaviness. For if I make you sorry, a
who is he then that maketh me glad, but the same which
is made sorry by me ? And I wrote this same unto you, 3
Ch. II. St Paul's only Object the Spiritual Advancement
of his Converts.
1. But I determined this with myself] St Paul now further vindi
cates his consistency. Not only did he stay away from Corinth to spare
the Corinthians the sharp rebukes which his immediate presence would
have necessitated, but he hoped by means of the Epistle to work so
salutary a reformation as to make his visit to Corinth a time of the
deepest spiritual joy. The 'but' in the English version should be ren
dered and, thus carrying on the explanation from ch. i. 23. For 'with
myself' recent commentators prefer the rendering 'for myself,' i.e. for
the better carrying on of the work St Paul had in hand, which how
ever (see 1 Cor. ix. 19 — 22, x. 33) was not his own profit, but the good
of his converts. We may thus paraphrase his words, / decided that
the best course for me to pursue was not to come again to you in
heaviness. that I would not come again to you in heaviness] There seems no need
to suppose, with some commentators, that 'again' belongs to 'in heavi
ness, and to explain it of some unrecorded visit which the Apostle paid
in trouble of mind. The very contrary seems to be implied. St Paul's
great anxiety was not to visit the Corinthian Church in such a frame of
mind. It falls in best with the context to explain 'I determined that
my second visit should not be paid while under the influence of pain
ful feelings.' Olshausen remarks that the 'heaviness' here spoken of
belongs as much to the Corinthians as to the Apostle. See next
verse. 2. For if I make you sorry] So all the principal English translators.
But the rendering gives a false impression to a modern ear. The best
equivalent in modem English is 'if I pain you.' The idea of sorrow for
the sin does not appear to have been introduced as yet. The ' /' in this
passage is emphatic ; 'if I, whose sole delight is to see you happy, inflict
pain, it is with the object of bringing about happiness in the end.' The
connection of this verse with the preceding implied in the word 'for'
seems to be as follows: "I wrote to cause pain, it is true, but it was in
order that such pain should be removed before I came." Cf. ch. vii. 8.
who is he then that maketh me glad, but the same which is made sorry
by me?] The apparent selfishness of this passage, in which St Paul
appears to think that the grief he has caused is amply compensated for
by the pleasure he receives from that grief, is explained by the words in
the next verse, 'having confidence in you all, that my joy is the joy of
you all.' See note then;. The meaning would seem to be that St Paul

38 II. CORINTHIANS, II. [v. 4.
lest, when I came, I should have sorrow from them ^whom
I ought to rejoice; having confidence in you all, that my
4 joy is the joy of you all. For out of much affliction and
anguish of heart I wrote unto you with many tears ; not
wished not to come to Corinth in sorrow, but in joy, and that this end
was attained by the result of the rebukes of his Epistle, which produced
pain, and pain reformation, and reformation a pure and heavenly joy on
the part of all, of St Paul, of the Corinthian community, and of the
offender himself, conditions obviously the most favourable to an
Apostolic visit. Cf. ch. vii. n, 12, where the same idea is more fully
expressed. 3. And I wrote this same unto you] Either (1) the announcement in
1 Cor. xvi. 7 of the Apostle's change of purpose, or (2) the rebukes in
the former Epistle that grieved them, especially the passage in ch. v. of
that Epistle which (cf. also w. 2, 5 — 8 of this chapter) refers to a
single person. The former agrees best with the context. In 2 Pet. i. 5,
however, (3) the words here translated 'this same' are translated 'beside
this.' / should have sorrow from them of whom I ought to rejoice] St Paul
hoped by his letter to produce such an effect that those who were blamed
in it would abandon their sin. He ought to rejoice in such persons, for
his rejoicing is to see them 'walk worthy of the vocation wherewith
they were called' (Eph. iv. 1 ; cf. 1 Thess. iii. 8) ; and this, by virtue of
their union with Christ, they might do if they would. Had he come,
instead of writing, they must have caused him sorrow and not joy by the
inconsistency of their Christian walk. Cf. ch. xii. 21.
having confidence in you all, that my joy is the joy of you all] Cf.
ch. vii. 16. The Apostle still keeps in view that on which he had lately
insisted, the identity of his feelings, hopes, aspirations with those of the
Corinthians in virtue of their common life in Christ (see note on 1 Cor.
i. 9). His joy and theirs is to see the members of the Corinthian com
munity entirely led by the Spirit of Christ (Rom. viii. 14) and producing
the fruit of the Spirit (Gal. v. 22) in all their actions. See John xv. n.
4. For out of much affliction and anguish of heart] The word here
translated anguish denotes a drawing or holding together, as we say, a
spasm. It is only found here and in Luke xxi. 25. It was from no
proud consciousness of superiority that St Paul wrote the rebukes of his
former Epistle. He was no Pharisee who ' thanked God that he was
not as other men are.' Neither did he take pleasure in grieving them,
except so far as it tended to their profit. Therefore he wrote out of
(i.e. they were the source from which his Epistle proceeded) much
affliction and anguish of heart, not to distress them, but in order to
shew his love, which took the shape of an anxious desire for their
perfection. "It is the truest mark of affection, " says Estius, "not to
cloke the sins of those who are entrusted to your care, to rebuke them
openly and plainly, even at the risk of causing considerable distress."
with many tears] "Which," says Calvin, "in the case of a brave and
high-spirited man, are a token of intense grief."

w. S— 7-] • II. CORINTHIANS, II. 39
that you should be grieved, but that ye might know the
love which I have more abundantly unto you.
But if any have caused grief, he hath not grieved me, but 5
in part : that I may not overcharge you all. Sufficient to 6
such a man is this punishment, which was inflicted of many.
So that contrariwise ye ought rather to forgive him, and 7
not that you should be grieved] Cf. ch. vii. 12.
6. he hath not grieved me, but in part: that I may not overcharge you
all] According to the A. V. the meaning is that the Apostle, anxious
not to lay too heavy a charge at the door of the Corinthian Church, to
which (see 1 Cor. v. 2, 6) he considers the guilt to attach, declares that
the offender has only pained him to a certain extent. But the words are
capable of another rendering, 'But if any one hath caused pain, it is not
me whom he has pained, but to a certain extent — not to press too heavily
upon him — all of you.' This rendering is susceptible of two interpreta
tions (1) he has caused pain to the whole community; but not to be
too severe upon him, the Apostle is willing to admit that this pain
is to a certain extent lessened by the mutual sympathy of the mem
bers of the Church. Or perhaps (2) there is a slight reproof here, im
plying, as in 1 Cor. v. 2, that the Corinthians had not sufficiently felt
the disgrace brought on them all by such a crime. Cf. ch. i. 14. The
Apostle thus, with no less adroitness than simple honesty, places the
personal aspect of the question in the background, and deals with it as
a matter of public principle, with which every member of the Church
is as intimately concerned as himself. The whole passage refers to
the offender mentioned in 1 Cor. v.
6. Sufficient to such a man is this punishment] See note on I Cor.
v. 3 — 5. The discipline of the Apostolic Church, which had as its main
object the restoration of the offender, was content when this object was
attained. As soon as the offender renounced his sin, the end of the
discipline was reached, and there was no further need of punishment.
It was no desire of the Church in the Apostle's times, however much
that important principle may have been lost sight of afterwards, that
the offender should be 'swallowed up with overmuch sorrow.' "A plan
diligently to be observed, for it teaches with what equity and clemency
the discipline of the Church should be tempered, lest its rigour should
exceed proper bounds. " Calvin.
punishment] (Blamynge, Wiclif.) The word in the original signifies
rebuke as well as punishment. Perhaps here it partakes of both senses.
The public rebuke, coupled with separation from the Christian com
munity and formal delivery over to Satan which St Paul prescribed
(1 Cor. v. 5), was itself a severe punishment.
which was inflicted of many] Literally, by the majority. Some,
perhaps, may have declined to take part in it, for there were many, as
the latter part of the Epistle plainly shews, who still refused to acknow
ledge St Paul's authority.
7. comfort him] Better, perhaps, encourage him. See note on
ch. i. 3.

4o II. CORINTHIANS, II. [w. 8—10.
comfort him, lest perhaps such a one should be swallowed
8 up with overmuch sorrow. Wherefore I beseech you that you
g would confirm your love towards him. For to this end also
did I write, that I might know the proof of you, whether ye
10 be obedient in all things. To whom ye forgive any thing,
such a one] 6 toiovtos, the man of that description, the name by
which St Paul always denotes the offender. See note on 1 Cor. v. 5.
St Paul will not disgrace him to all future ages by mentioning his
name. swallowed up] Some commentators have supposed that St Paul here
meant apostasy or suicide. But he designedly leaves the result indefi
nite. It is impossible to foresee what will become of a man over
whelmed with excessive sorrow.
with overmuch sorrow] Literally, by the excess of sorrow. "No
thing is more dangerous than to give Satan a handle whereby he may
harass a sinner into despair." Calvin. Cf. also Gal., vi. 1 and
Ecclus. viii. 5.
8. Wherefore I beseech you, that you would confirm your love towards
him] The word 'your' is not in the original. It is not their love,
but love itself, the fundamental principle (see 1 Cor. xiii. 1 ; 1 John iv. 8,
16) of the Christian covenant. The word here rendered confirm is used
of the ratification, i. c. by some public act or token, of a covenant. See
Gal. iii. 15, 17, where -the same word is used in the original. The
Vulgate, Calvin, Wiclif, the Geneva and Rhemish versions render
confirm, Tyndale and Cranmer that love may have strength.
9. For to this end also did I write] St Paul here gives a third
reason for writing the first Epistle. Not only was he anxious for the
restoration of the offender, for a visit to Corinth which should have
nothing of a painful character about it, but he wished to test the readi
ness of the Corinthians to submit to his authority (cf. ch. vii. 15, x. 6),
a point on which (1 Cor. ix., 2 Cor. x. — xii.) at that moment there was
considerable doubt. See also note on v. 6. Some commentators,
however, contend that the word lypaif/a, though an aorist, is, as what
is called the Epistolary aorist, to be translated "I write " (as in 1 John ii.
14), and that it refers to the present letter, and that the test of obedience
St Paul desired was the display of forgiveness. But this seems hardly
consistent with 1 Cor. v. 2. See also Phil. ii. 12, and v. 3 of this
chapter. the proof] That which has been tested and has borne the test. The
word is variously translated in our version. In Rom. v. 4 it is trans
lated experience, in ch. viii. 2 of this Epistle, trial, in ix. 13, experiment,
in xiii. 3 and in Phil. ii. 22, proof.
10. To whom ye forgive anything, I forgive also] St Paul is here
exercising the power of the keys (see Matt. xvi. 19, xviii. 18; St John
xx. 23). He is not speaking of any private forgiveness of a personal
injury, but of the public absolution of an offender lying under the
censure of the church. See 1 Cor. v. 4, 5. We may observe (1)
that St Paul acts upon the report of the Corinthian Church properly

w. ii, 12.] II. CORINTHIANS, II. 41
I forgive also : for if I forgave any thing, to whom I forgave
it, for your sakes forgave I it in the person of Christ; lest n
Satan should get an advantage of us : for we are not igno
rant of his devices.
Furthermore, when I came to Troas to preach Christ's 12
authenticated by Titus, his representative there (ch. vii. 6 — 14), and (2)
that he gives his official sanction to their act
to whom I forgave it] Most modern Editors read what for to whom,
and the verb stands in the perfect, implying that the affair is at an end.
' What I have forgiven, I have forgiven on your account.' St Paul does
not claim the right to ratify their act for the satisfaction of his own
sense of importance, but because his Apostolic office is necessary for
their edification and guidance.
in the person of Christ] Cranmer and the Geneva version render 'in
the sight' (literally, in the face) of Christ. So also Calvin. The Vul
gate which is followed by Wiclif, and of course the Rhemish, renders
as in the text. Tyndale renders roume. As the Greek word signifies
bothperson and face, the point must be left undecided. If the A. V. be
correct, then St Paul acts in this matter as Christ's representative. If
the other is the correct rendering, then he performs a solemn public
act in the sight of Christ and the powers unseen. It should however,
be added that in this Epistle we have the word here used in the sense
of person in ch. i. 11, and in the sense of face in ch. iii. 7, 13, 18, and
that the expression occurs again in ch. iv. 6, where see note.
11. Lest Satan should get an advantage of us] See note on 1 Cor.
v. 10. The word signifies (1) to have more, (2) to be greedy, and hence
(3) to overreach, to defraud.
devices] The word properly means mental processes, " the product of
mind." Meyer. It is translated minds in ch. iii. 14, iv. 4, xi. 3 ; Phil.
iv. 7, thought in ch. x. 5. In reference to Satan, all whose thoughts
are evil, it may legitimately be translated devices, i. c. things which he
devised. Lukexxii. 31. 1 Cor. vii. 5. Cf. 1 Pet. v. 8. Rev. xii. 12.
St Paul's meaning here is that to refuse forgiveness when the time for it
had come would be only to give Satan an advantage. The offender
had been delivered over to him (see 1 Cor. v. 5 and notes). Not to
release him from the bondage when he was truly repentant would be to
afford the enemy of souls an opportunity of which he would not be slow
to avail himself. Nothing is so likely to plunge a man into every kind
of crime as despair. See notes on v. 7.
12. Furthermore, when I came to Troas] Another proof is now given
of the Apostle's sincere desire for the well-being of his converts, his
distress at the non-arrival of Titus at the time expected. In spite of the
opportunity afforded him of preaching the gospel at Troas, his anxiety
would not suffer him to rest, but he hurried on to Macedonia, where at
length he found Titus, and heard from him the tidings for which he had
scarcely dared to hope.
to Troas] Rather, to the Troad, the angle of territory to the south
of the Hellespont on which Troy was situated. See Acts xvi. 8, n,

42 II. CORINTHIANS, II. [v. 13.
13 gospel, and a door was opened unto me of the Lord, I had
no rest in my spirit, because I found not Titus my brother :
xx. 5 ; 2 Tim. iv. 13. " Still, it must have been at the city that the
Apostle stayed. It had been built" (upon the ruins of the ancient city,
as Dr Schliemann's discoveries seem to prove) "by Antigonus (Alex
ander's lieutenant) under the name of Antigonia Troas, was after
wards called by Lysimachus, another of Alexander's generals, Alex
andria Troas, and was at this time a Roman ' colonia Juris Italici' and
regarded with great favour by the Roman emperors, as the representa
tive of the ancient Troy, of which it has been supposed to occupy the
site." — Stanley. It must be remembered that the Romans, as Virgil's
Aeneid testifies, were under the belief that they were the descendants
of the ancient Trojans. See Acts xvi. 8, xx. 5, 6 also Conybeare and
Howson's St Paul, and Smith's Dictionary of Geography.
to preach Christ's gospel] Literally, unto, i. e. for the furtherance of
the good tidings of Christ. The word gospel, as is well known, is de
rived from the Anglo-Saxon god, good, and spell, history or narrative.
Some have supposed it to have been God's spell or history, but the
former derivation accords best with the Greek. Spell is now used only
to signify the naming the letters of which a word is composed, or of a
magical incantation. But both these are derived from the same Anglo-
Saxon root.
and a door was opened unto me of the Lord] Door, in New Testament
phraseology, is equivalent to opportunity. See 1 Cor. xvi. 9 ; Rev. iii.
8. St Paul had come to Troas with the special purpose of preaching
the Gospel, and not merely as a traveller. Unusual opportunities
offered themselves, but his anxiety about the condition of the Corin
thian Church caused him to forego them all. Calvin and Estius discuss
the propriety of St Paul's leaving unused the opportunity offered to him
at Troas. But he soon (Acts xx. 6) returned thither, and he evidently
had good reason to believe the state of things at Corinth to be the more
urgent of the two. It was of more importance to keep those who were
called by the name of Christ from disgracing Him, than to bring fresh
souls to the knowledge of Him.
13. I had no rest in my spirit] i. e. the higher and nobler part of his
being, superior to the soul. Cf. 1 Cor. ii. 14, 15 and notes. Also
1 Cor. xv. 44 — 46.
because I found not Titus my brother] Titus (see ch. viii. 6, xii. 18)
had been sent by the Apostle to superintend the ' collection for the saints '
at Corinth (1 Cor. xvi. 1). He was most probably the bearer of theformer
Epistle, and was anxiously expected by the Apostle (ch. vii. 6) to bring
information regarding the effect it had had upon the Corinthian Church.
Though Titus is not mentioned in the Acts of the Apostles, he posses
sed in a high degree the confidence of the Apostle (ch. viii. 16), as is
shewn by his taking the chief place — he seems even to have held a
position of greater prominence than 'the brother whose praise is in the
Gospel throughout all the Churches' (ch. viii. 18) — in this important
mission. Before this, he, as a Gentile, had been the subject of some
discussion between St Paul and the Judaizing party at Jerusalem. The

v. I4-] II. CORINTHIANS, II. 43
but taking my leave of them, I went from thence into Mace
donia. Now thanks be unto God, which always causeth us 14
to triumph in Christ, and maketh manifest the savour of
latter maintained that Titus ought to be circumcised, the former that he
ought not; but St Paul carried his point. His character seems to have
been one of deep earnestness and zeal (ch. vii. 13, 15, viii. 16, 17) cal
culated to win the confidence of the great Apostle. He was afterwards
placed in charge of the church in Crete, and in this capacity received
from St Paul a letter of instruction known as the Epistle to Titus. The
last mention of him in point of date is in 2 Tim. iv. 10, when he is said
to have 'departed to Dalmatia,' doubtless on a mission. For the
Apostle's feelings on this occasion (ch. vii. 5 — 13) compare a similar
anxiety displayed at an earlier period of his Apostolic career in 1 Thess.
iii. 2, 5—9.
7 went from thence into Macedonia] Cf. Acts xx. 1.
14. Now thanks be unto God] This passage is an instance of the
abrupt digressions peculiar to St Paul's style. See Introduction to the
first Epistle, p. 16, and 1 Cor. iv. 8. Also Introduction to this Epistle.
"As soon as St Paul came to the word Macedonia, memory presented
to him what had greeted him there, " i. e. the favourable intelligence
brought by Titus (ch. vii. 6, 7) " and in his rapid way — thoughts suc
ceeding each other like lightning — he says, without going through the
form of explaining why he says it, 'Now thanks be to God.'" Ro
bertson. which always causeth us to triumph in Christ] The verb here
rendered causeth us to triumph may also be rendered, leadeth us in tri
umph. It is used in the latter sense in Col. ii. 15, the only other place
in which it occurs in the Bible, but the former sense is defended here
by the analogy of other verbs used causatively. See Rom. viii. 37.
and maketh manifest the savour of his knowledge] The word savour
(from the Latin sapor, flavour) is, with one exception (Matt. v. 13),
used in the Scriptures to denote an odour. See Gen. viii. 2 1 ; Eccl. x.
1 ; Joel ii. 20, &c. The Apostle as yet does not refer to the 'sweet
savour' of the sacrifices (Exod. xxix. 18; Lev. i. 9, 12, &c). If we
take the rendering of the A.V. in the former part of the verse, 'the
savour of his knowledge ' (i. e. the sweet scent of the knowledge of
God), is the incense, either "rising from fixed altars or wafted from
censers" (Dr Plumptre in loc), which it was customary (see Smith's
Dictionary of Antiquities, Art. Triumphus) to burn as the conqueror to
whom a triumph was decreed passed along. This custom has been re
vived in our own day, on the occasion of the public entry of the
Princess of Wales into London before her marriage. If the sense
'leadeth us in triumph,' be adopted, it regards the ministers of Christ
either, (a) as the partners in the triumph of their Master, or (b) as the
captives of the enemy he has overcome, delivered by His victorious
arm, or (c) as the enemies he has defeated and led captive. Either of these
yields a good sense, while the ' savour' is still the incense which attends
the victor's triumph. See Wordsworth in loc. Dr Plumptre notices
the fact one of great interest to the inhabitants of these Islands, that

44 H. CORINTHIANS, II. [vv. '5> l6-
15 his knowledge by us in every place. For we are unto God
a sweet savour of Christ, in them that are saved, and in
16 them that perish : to the one we are the savour of death
unto death ; and to the other the savour of life unto life.
the last triumph which had taken place at Rome before these words
were written, was in commemoration of the victories of Claudius in
Britain, and that the British king Caractacus was then led in triumph
through the streets of Rome.
by us] St Paul is either (1) the altar (Rom. xii. 1) from which the
odour of God's knowledge arises, or more probably (2) the thurifer or
incense-bearer who diffuses that odour abroad as he passes along.
in every place] The history of the church shews that the first minis
ters of the Gospel extended their operations over a wide area. It is
hardly tradition which regards St Thomas and St Bartholomew
as having preached in India, and St Andrew in Scythia. And
the first Epistle of St Peter bears witness to a wide dissemination of the
Gospel in Asia. See 1 Pet. i. 1, and v. 13.
15. For we are unto God a sweet savour of Christ] The form of the ex
pression is here altered in two ways : (1) the Apostle himself now be
comes the 'sweet savour,' while (2) the idea of sacrifice is first -brought
in. The Apostle now uses the phrase used in the LXX. for a sacrificial
odour (see note on last verse). "The ministers of Christ are a sweet
savour of Him, the great Atoning Sacrifice, not only because they
make Him known, but because they are imbued and interpenetrated
with the spirit of His Sacrifice, 'always bearing about in the body the
dying of the Lord Jesus.' And this not only in themselves but in those
to whom they minister the Spirit of the Lord (cf. ch. iii. 3) as soon as
they in their turn begin to display the same spirit, or even in a certain
sense (see next note) when they do not. See Eph. v. 2 ; Phil. iv. 18.
in them that are saved, and in them that perish] The tense in the
original speaks of no completed work, but is strictly present : those who
are in p-ocess of being saved or of perishing. Cf. Luke xiii. 23 ; Acts
ii. 47 ; 1 Cor. i. 18; ch. iv. 3. The imagery of the triumphal procession
is still before the Apostle. Some of those who took part in it were
destined to rewards and honours, others were doomed to perpetual
imprisonment or death. Christ and His servants are a savour of life
unto them who are in the way of salvation, because through conformity
to the spirit of Christ's sacrifice arises conformity to His life, a savour
of death unto those who are not in the way of salvation, because a
deliverance refused does but make destruction inevitable. Cf. Matt.
xxi. 44; Luke ii. 34; John iii. 18 — 20, ix. 39, xii. 48, xv. 22.
16. To the one we are the savour of death unto death; and to the
other the savour of life unto life] The reading accepted by most recent
editors is 'a savour arising from death and resulting in death,' and 'a
savour arising from life and resulting in life,' according to a construction
common to St Paul, of which the most remarkable instance, perhaps, is
Rom. i. 17. The Gospel is a savour arising from death, because it
proclaims the Death of Christ as the foundation of all reconciliation.

V. 17.] II. CORINTHIANS, II.  45
And who is sufficient for these things ? For we are not as 17
many, which corrupt the word of God : but as of sincerity,
but as of God, in the sight of God speak we in Christ.
Cf. John ix. 39; 1 Cor. i. 23, 24, xv. 14—18; 1 Pet ii. 7, 8. To those
only who believe in a risen, ascended, living Christ, is the Gospel a
savour arising from, and tending to life. Dr Plumptre remarks on the
way in which the figure of the triumphal procession is kept before the
reader. To some of those who were being led in procession the odour
of the incense "would seem as a breath from Paradise, giving life and
health; to others its sweetness would seem sickly and pestilential,
coming as from a chamel house."
And who is sufficient for these things?] The thought occurs to the
Apostle that the wondrous effects consequent on the first proclamation
of Christ's Gospel are far above unassisted human powers. Cf. 1 Cor. ii.
12 — 16. But he defers the consideration of this topic to ch. iii. 5,
confining himself at present (see next verse) to assigning the reason
for his exclamation, namely, that he can fearlessly appeal to what
was above man's natural ability, the transparent honesty, and thorough
faithfulness to God, of his preaching. Perhaps also the Apostle intends
to convey the idea that what may be an easy task for those who pro
claim a spurious Gospel, is one that demands the utmost watchfulness
on the part of the genuine minister of Christ.
17. For we are not as many, which corrupt the word of God] The
original makes 'many' definite with the article, thus clearly pointing
out the false teachers, against whom so much of this and the former
Epistle is directed. The word of God may be corrupted (1) by the
admixture of foreign doctrines, e. g. those of the Judaizers, who grafted
on Christianity the alien doctrine of the universal obligation of the
Jewish law, (2) by degrading the doctrine of Christ into a system of
argument and disputation (1 Cor. i. 17 — 31, ii. 1, 4, 5, 14), and (3) by
the introduction of personal objects, such as influence, authority, the
praise of men (1 Cor. iv. 6; 2 Cor. x. 12, xi. 18; Gal. iv. 17). The
word here translated corrupt occurs nowhere else in the New Testament.
It is derived from a substantive equivalent in meaning to our higgler or
huckster, especially a dealer in wine (See the LXX. of Is. i. 22. The
word is not in the Hebrew), and hence from the dishonest practices of
these small dealers it has come, by a process somewhat similar to that
of our reproachful terms 'higgling' or 'huckstering,' to mean adulterate,
i.e. to mix what should be pure with worthless or even deleterious
substances. but as of sincerity, but as of God] See note on i. 12. The word is
here opposed to the idea of corrupting by admixture. The Apostle
does not lose sight even here of the truth to which he returns in ch.
iii. 5, that his purity of heart is a supernatural gift. If he preaches
Christ of sincerity, it is because the power to do so comes from God,
Who gave the mission. , . ....
in the sight of God] A task imposed by God, and performed with
the consciousness that His All-seeing Eye is upon those whom He has
sent.

46 II. CORINTHIANS, III. [vv.

Ch. III. i — 6. St Paul's Ministry no self assumed task,
but the communication of the Spirit.
3 Do we begin again to commend ourselves ? or need we,
as some others, epistles of commendation to you, or letters
2 of commendation from you ? Ye are our epistle written in
speak we in Christ] St Paul, throughout the whole of this chapter,
has had in view the vindication of himself from any ulterior motives or
lower principles of action in preaching Christ. His sole object is to
minister Him. He desires nothing for himself. If he rebukes, it is for
the offender's sake. If he tests the obedience of the Church, it is
because he is set over it for its benefit, not for his. If he preaches the
word of God, it is by virtue of an inspiration from Him, whereby he
preaches simply and faithfully the words put in his mouth by Christ.
His doctrine is of God, delivered as in His sight, and spoken in Christ.
Ch. III. 1 — 6. St Paul's Ministry no self-assumed task, but
the communication of the Spirit.
1. Do we begin again to commend ourselves ?] A charge had been
apparently brought against St Paul that he had before (probably in
i Cor. ii. 16, iii. io, iv. n— 14, ix. 20 — 27, xiv. 18) indulged in
unseemly self-laudation. He supposes that the same charge will be
brought against him for his language in ch. ii. 14 — 17.
as some others] The opponents of St Paul had no doubt come armed
with letters of commendation from some Apostle (as the Judaizers in
Gal. ii. 12) or Church, and some of them had received similar letters
from the Corinthian Churches on their departure, with a view to their
reception by some other Church. St Paul appeals to the nature of his
work among them as rendering such a proceeding on his part not
only unnecessary but absurd.
epistles of commendation] Tyndale and Cranmer, better, letters of
recommendation, the word from its derivation signifying rather in
troduction than what we now understand by commendation, i. e. praise,
though it would seem to have come to this meaning in New Testament
Greek. See last note but one. Instances of such letters commendatory
are to be found in Acts xv. 25 — 27, xviii. 27; Rom. xvi. 1; Col. iv. 10.
They became a common, almost a necessary, feature in the life of the
early Church, and were known as literae formatae.
2. Ye are our epistle] See note on last verse.
written in our hearts] ' Others bear their letters of commendation in
their hands, we in our consciences, being fully aware that the existence
of the Church of Corinth, due, under God, to us, is a sufficient authen
tication of the genuineness of our ministry.' See 1 Cor. ix. 2. Ols
hausen, however, regards the words as referring to St Paul's intercession
for the Corinthians, just as the High Priest (Exod. xxviii. 15 — 30) bore
the names of the tribes of Israel on his breast when he went into the
holy place to intercede with God. "The regenerate," he adds, "are

v. 3] II. CORINTHIANS, III. 47
our hearts, known and read of all men : forasmuch as ye 3
are manifestly declared to be the epistle of Christ minis
tered by us, written not with ink, but with the Spirit of the
living God ; not in tables of stone, but in fleshy tables of
linked to the heart of their spiritual father by a spiritual bond."
See notes above, ch. i. 9, ii. 3.
known and read of all men] See note on ch. i. 13. The play upon
words so characteristic of the Apostle cannot be rendered into English.
3. Forasmuch as ye are manifestly declared] The Corinthians 'fell
short in no gift,' but were 'enriched by Christ in all utterance and in
all knowledge,' 1 Cor. i. 7. These were notorious facts that could not
be gainsaid, capable of being 'known of all men.'
to be the epistle of Christ ministered by us] i. e. brought into existence
through our instrumentality. It can hardly be said that St Paul has
varied the figure of speech here. The Corinthians are an epistle. Of
that epistle Christ is the author; the thoughts and sentiments are His.
St Paul (cf. 1 Cor. iii. 5, 7, 9, iv. 1; 2 Cor. vi. 1) is the instrument by
which the epistle was written. Its characters were preserved by no
visible or perishable medium, but by the invisible operation of the
Spirit. It was graven, not on stone, but on human hearts. And it
was recognized wherever St Paul went as the attestation of his claim to
be regarded as a true minister of Christ, and this equally in his own
consciousness (see last verse) and in that of all Churches which he
visited. Dean Stanley remarks on the number and variety of the
similes with which this chapter is crowded.
ink] A black pigment of some kind was used by the ancients for all
writings of any length. For shorter writings recourse was frequently
had to waxen tablets. See Jer. xxxvi. 18; 2 John 12; 3 John 13,
and articles Atramentum, Tabulae, Stilus, Liber, in Smith s Dictionary
of Antiquities.
the Spirit of the living God] St Paul never seems to lose sight of the
fact that Christianity is a communication of life, — the life of Him who
alone is the fountain of life. See note on 1 Cor. xv. 1, and Rom. viii.
2, 10. Cf. also John i. 4, v. 26, 40, xiv. 6; 2 Tim. i. 10; 1 Pet ii. 5.
not in tables of stone] See Exod. xxiv. 12, xxxiv. 1; Deut. ix. 9 — n,
x. 1. Here the Apostle first hints at what is to be the subject of the
next section of the Epistle, the inferiority of the law to the Gospel.
There is a slight incongruity thus introduced into the simile. One does
not write with ink on tables of stone. But the Apostle, in the pregnant
suggestiveness of his style, neglects such minor considerations when he
has a great lesson to convey. Dean Stanley refers us to Ezek. xi. 1 9,
xxxvi. 26, 27 and also suggests that the form of the expression 'tables of
the heart,' may be derived from Prov. iii. 3, and vii. 3, not however
from the LXX., which there has a different translation of the Hebrew
word. of the heart] Most recent editors read 'in fleshy tables, namely, hearts'
All the old English versions, however, follow the Vulgate here. It is
extremely difficult to decide between the two readings, which depend
11. cor. 4

48 II. CORINTHIANS, III. [vv. 4—6.
a the heart. And such trust have we through Christ to God-
5 ward : not that we are sufficient of ourselves to think any
a thing as of ourselves ; but our sufficiency is of God ; who
also hath made us able ministers of the new testament ; not
upon the absence or presence of a single letter in the Greek. It should
be noted here that the word translated_/?«4>/ does not mean carnal, i.e.
governed by the flesh, but made of flesh.
4. such trust] Better, perhaps, with the Rhemish version, confidence
(Vulgate and Calvin fiducid), i. e. the confidence which St Paul had
above expressed (ch. ii. 14 — 1 7) in the reality of his mission and work,
or in the fact that the Corinthian Church is in itself a sufficient guarantee
of his Apostolic mission (vv. 2, 3). See also 1 Cor. xv. 10.
through Christ to God-ward] So Tyndale and Cranmer. Calvin and
Erasmus erga Deum. The Vulgate, which is followed by Wiclif, the
Genevan and the Rhemish version, has, more literally, ad Deum. The
words have been interpreted to mean (1) which will stand the test of
God's trial. (2) Which will be proved and rewarded in the judgment
of God. (3) In our relation to God. Or the analogy of John i. 1
i"has His face continually directed towards the Eternal Father,"
Jddon, Bampton Lectures) may lead us to conclude (4) that our
eyes are directed towards God, the source of our confidence, and that
it is through Jesus Christ alone that we possess the right thus to rely on
Him. This interpretation is strengthened by a reference to Matt. xix'. 8,
where the preposition is equivalent to in regard to.
5. Not that we are sufficient] We here return to the idea touched
upon in ch. ii. 16, but then passed over on account of St Paul's eager
ness to assert the purity of his motives.
of ourselves to think any thing as of ourselves] The two prepositions
translated ' of here are not the same in the Greek. The former signifies
'from' simply, but not excluding the idea of origination in some source
outside us. The latter signifies 'out of as from an original source.
but our sufficiency is of God] Cf. 1 Cor. iii. 9.
6. Who also hath made us able ministers] None of the old English
versions have given the threefold repetition of the word by St Paul, who
writes, 'Who hath made us sufficient ministers.' The word St Paul uses
signifies the having reached a certain standard of ability.
of the new testament] We must dismiss all notions here of the book
called the "New Testament." The word in the original (see note on
1 Cor. xi. 25) signifies both testament and covenant. The latter should
be the rendering here. St Paul is contrasting the Mosaic _with the
Christian covenant. There is also no article. The Apostle's meaning
maybe thus paraphrased: 'Who hath endowed us with qualifications
sufficient for us to become the ministers of a new covenant.' It is not
to the covenant, but to its newness, that the Apostle would here ask
our attention.
not of the letter, but of the spirit] See Jer. xxxi. 31—34, and Ezek. xi.
19, before cited. There is an obvious reference to these passages in
the text. The difference between the old covenant and the new was

v. 7-] II. CORINTHIANS, III. 49
of the letter, but of the spirit : for the letter killeth, but the
spirit giveth life.
7 — 18. The Ministration of the Spirit superior to that of the
Law.
But if the ministration of death, written and engraven 7
that the former prescribed, the latter inspired; the former gave written
precepts, the latter the power to fulfil them ; the former laid down the
rules, the latter brought man's heart into the condition in which such
rules became apart of his nature. "The old form was superseded by the
principle. Instead of saying, 'Thou shalt not say Fool, or Raca,' Christ
gave the principle of Love." Robertson. The words 'of the letter, 'and 'of
the spirit,' however, depend not on the word covenant, but on the word
ministers. See also Rom. i. 16; 1 Cor. i. 18, 24 and notes. Also, for
the expression, Rom. ii. 27, vii. 6. "What then, was not that law
spiritual? How then did he say, 'We know that the law is spiritual?'
Spiritual indeed, for it came from God, but it bestowed not a spirit."
Chrysostom. for the letter killeth, but the spirit giveth life] Quykeneth, Wiclif. Cf.
1 Cor. xv. 45. The formal enactment, whether positive or negative,
can only kill. For while it makes no difference whatever in the condi
tion of the man who fulfils it, it condemns him who disobeys or neglects
to perform its precepts. See St John iii. 17, 18; Rom. iii. 20, iv. 20,
v. 13, vii. 10. The spirit, the breath or influence proceeding from
God, can only give life, since it comes from Him who is life, and by
breathing into man a new heart, enables him to perform naturally,
without the aid of any enactments, the things that are pleasing to
God. "The law, if it lay hold of a murderer, putteth him to death;
the Gospel, if it lay hold of a murderer, enlighteneth and giveth him
life." Chrysostom. Cf. John vi. 63; Rom. viii. n; 1 Cor. xv. 45;
Gal. vi. 8; 1 Pet. iii. 18. .Calvin remarks on a singular misconcep
tion of the meaning of this passage by Origen and others, who sup
posed that the reading of Scripture would be useless or even injurious,
unless it were allegorically expounded. "Sensus ad Origenis damnata
dogmata rejiciendus." Estius.
7 — 18. The Ministration of the Spirit superior to that
of the Law.
7. But if the ministration of death] He does not say 'which
causeth, 'but 'the ministration of death,' for that which caused death was
. sin, while the Law made the sin manifest, but did not cause it.
Chrysostom. See Rom. vii. 7; 1 Cor. xv. 56; Gal. iii. 10, 21. As
St Paul was the minister of Christ when he proclaimed the good tidings
of salvation to mankind, so the law was the minister of death when it
proclaimed the sentence of death to the soul that had sinned. See
Ezek. xviii. 4.
written and engraven in stones] Wiclif, nearer to the original,
writun lettris in stones. The reference is to the two tables of the law,
4—2

5o II. CORINTHIANS, III. [vv. 8, 9.
in stones, was glorious, so that the children of Israel
could not stedfastly behold the face of Moses for the
glory of his countenance; which glory was to be done
s away : how shall not the ministration of the spirit be rather
9 glorious ? For if the ministration of condemnation be glory,
much more doth the ministration of righteousness exceed in
Exod. xxxi. 18. Some editors read 'the ministration of death in the
letter, engraved in stones.'
was glorious] Perhaps rather, was constituted, came into being, in
glory, i.e. accompanied by glory. Exod. xix. 16^-20, xxiv. 6 — 11,
xxxiv. 4 — 8.
so that the children of Israel could not stedfastly behold (literally, gaze
at) the face of Moses] The brightness of God's glory was reflected upon
the face of Moses (Exod. xxxiv. 29, 30) to such an extent that the
children of Israel dared not approach him. See note on v. 13. The
Hebrew word used for the rays of light emitted by Moses' face is derived
from a word signifying a horn, according to a simile common among
Eastern writers by which the first rays of the sun are called horns, and
even the sun itself a gazelle by the Arabs. This the Vulgate renders by
cornuta, a rendering which, as Dr Plumptre reminds us, has been the
cause why the celebrated Moses of Michael Angelo, familiar to all
who have visited Rome and to many who have not, is represented
with beams of light in the shape of horns upon the head.
which giory was to be done away] Rather, was being brought to
nought. The original meaning of the word rendered 'done away,' — which
(see note on 1 Cor. xiii. 8) is rendered in various ways in the A. V.  is
to make thoroughly useless or unprofitable, and hence to do away with,
abolish, bring to nought. The Apostle does not mean to say here
that the brightness on Moses' face was destined to fade, but that it
was fading.
8. How shall not the ministration of the spirit be rather glorious ?]
Literally, how shall not the ministration of the spirit rather be in glory
i. e. if the brightness which was actually fading was so glorious that the
Israelites could not bear to look at it, how much more shall the minis
tration of the spirit, which is not destined to be transitory, be and
remain glorious. The preposition iv denotes the permanency of the
glory, the future tense of the verb indicates that whatever the glory of
the Gospel dispensation now, there are greater glories in store All
this glory proceeds from the fact that it is the spirit of a Living God
that the new dispensation ministers. See v. 3.
*-.F^¥iM™>"st'-ation of condemnation be glory] Dampnacioun,
Wiclif, and similarly the Rhemish version. The law must be understood
to be a ministry of condemnation, "not in itself and in its own nature
but accidentally, in consequence of man's corruption," Turretin. So St
Paul explains in Rom. vii. 12—14; Gal. iii. 23; and 1 Tim. i. 8—10
Cf. also Heb. xii. 18 — 21 and note on v. 7.
much more doth the ministration of righteousness exceed in glory] Or
abound. See last note but one. The Gospel was the ministration of

vv. to— 13.] 11. CORINTHIANS, III. 51
glory. For even that which was made glorious had no glory 10
in this respect, by reason of the glory that excelleth. For u
if that which is done away was glorious, much more that
which remaineth is glorious. Seeing then that we have such 12
hope, we use great plainness of speech : and not as Moses, 13
righteousness because righteousness was imparted by the indwelling of
the Spirit of the Living God (v. 3). See notes on v. 6 ; also Rom. iii.
21, Cf. ch. V. 21.
10. For even that which was made glorious had no glory in this
respect, by reason of the glory that excelleth] Rather, For even that
which has been glorified (i. e. the face of Moses, typical of the Law)
has not been glorified in this respect (i. e. in comparison of the New
Covenant. The Geneva Version renders 'in this point' — see ch. ix.
3, where the expression occurs again, also the received text in 1 Pet.
iv. 16) on account of the glory (i.e. of the New Covenant) which
surpasses (it). Other explanations of the passage have been given,
but Bp. Wordsworth, who places this passage and the LXX. of Exod.
xxxiv. in parallel columns, shews how St Paul throughout this chapter
is using the very words of the LXX. , which must therefore be the index
to his meaning. He paraphrases thus : " that was glorified, but glorious
as it was, it was not glorified in one respect — that is, it was not glori
fied relatively to and in comparison with the Evangelical Ministry, which
far transcends its glory, and absorbs it."
lL For if that which is done away] Rather, is (or was) being done
away. See note on v. 7.
was glorious] Literally, was by means of, or through glory, i. e. was
accompanied with, or seen through a haze of glory. See note on v. 7.
much more that which remaineth is glorious] Literally, is in glory,
i.e. as a permanent attribute. Some, however, think that the Apostle
often uses different prepositions (see last note) to express the same
meaning. The passages, however, to which they refer, though they
render this view probable, do not establish it as a fact beyond the
reach of doubt.
12. Seeing then that we have such hope] i.e. the hope that the
Christian covenant is one of which the glory is permanent.
we use great plainness of speech] Trist (i.e. trust) Wiclif. Boldness,
Tyndale and Cranmer. The translation boldness of speech we owe to the
Geneva version. The word means originally ( 1 ) fulness or frankness of
speech. Hence it comes to mean (2) openness, frankness generally, and
hence (3) boldness, intrepidity. The former is the meaning here. St
Paul contrasts the fulness and frankness of the Gospel on all matters
relating to the future of man with the mysterious silence of the Law
(i.e. the books of Moses), which hardly in the most distant manner
allude to a future life. It may be remarked that even Jesus Christ
himself used much reserve (Matt. viii. 4, ix. 30, xii. 16, xiii. 10—
13, xvi. 20, xvii. 9) until His work on earth was finished. Then
.(Matt, xxviii. 19; Mark xvi. 15) He decreed that this reserve should
cease for ever. "We speak everywhere with freedom, keeping back
nothing, concealing nothing, suspecting nothing, but speaking plainly."

52 II. CORINTHIANS, III. [v. 14.
which put a vail over his face, that the children of Israel
could not stedfastly look to the end of that which is abo-
i4 lished : but their minds were blinded : for until this day
Chrysostom. " A ministry whose very life is outspokenness and free
fearlessness— which scorns to take a via media because it is safe in the
eyes of the world." Robertson.
13. And not as MosesJ i.e. we do not act as Moses did, who put a
veil on his face.
that the children of Israel could not stedfastly look to the end of that
which is abolished] The Greek implies that Moses placed the veil on
his face after speaking to the people that they might not see the glory
on his face fading. The LXX. of v. 33 implies the same thing, and
the Vulgate still more explicitly. The Hebrew is ambiguous, from the
want of a pluperfect tense in that language. But the LXX. in w. 34,
35, as well as the Hebrew, imply that Moses veiled his countenance
on account of the terror with which its brightness inspired the Israelites.
The latter says expressly that he kept his face unveiled until he came
forth from speaking to God. So St Paul seems to imply himself in
v. 7. The fact seems to be that St Paul, as is extremely common
with him, and as occurs several times in this chapter (as in v. 3 and
v. 18) gives the simile he is employing another direction. He has been
contrasting the glory of the Mosaic with that of the Christian dispen
sation. He adduces the latter as a reason for the transparent sincerity
of which he had boasted in ch. ii. 17. He proceeds to contrast that ab
sence of reserve with the reticence of Moses in the law. The figure of
the veil once more occurs to him as an illustration of the fact that the
Jews were not, for reasons which are obvious enough, encouraged to
look upon the Law as a transitory dispensation (though sometimes hints
of this kind were vaguely thrown out, as in the celebrated passage in
Deut. xviii. 15, 18, 19); — not allowed to see the gradual extinction of
that glory which had seemed to them so great, and whose greatness
was the surest guarantee of their obedience. Many commentators have
supposed here an allusion to Christ as the end of the law (Rom. x. 4).
But Olshausen pertinently asks, "How could St Paul say that Moses
covered his countenance in order that the Israelites should not behold
Christ?" is abolished] Literally, was being brought to nought. See note
on v. 7.
14. But their minds were blinded] They neither obeyed the Law
when it was given, nor would cease to obey it when it was superseded.
The word rendered blinded properly signifies hardened, and is so
translated in Mark vi. 52, viii. 17; John xii. 40; and in the margin of
Rom. xi. 7 (where the text gives the same translation as here). See also
Eph. iv. 18. The rendering blinded is justified by the fact that many
cases of what is called cataract are attributable to the hardening of the
crystalline lens of the eye into a chalky substance, a process for which
the Greek word here used is a proper equivalent. Our version here
follows Tyndale. Wiclif has but the wittis of hem ben astonied, and

w. 15—17.] II. CORINTHIANS, III. 53
remaineth the same vail untaken away in the reading of the
old testament ; which vail is done away in Christ. But even 15
unto this day, when Moses is read, the vail is upon their
heart. Nevertheless when it shall turn to the Lord, the 16
vail shall be taken away. Now the Lord is that Spirit : and 17
the Rhemish but their senses were dulled. For the word translated
minds see note on ch. ii. 11. Cf. Is. vi. 9, 10 ; Matt. xiii. 14, &c, and
ch. iv. 4. The word but implies that in consequence of the condition
of the Israelites the Apostle's plainness of speech was, to them at least,
of no avail.
remaineth the same vail untaken away] Most modern commentators,
and some ancient ones, e.g. Chrysostom, take the words rendered
untaken away with what follows, and translate the same veil remaineth
at the reading of the old covenant, it not being discovered that it is done
away in Christ. The reasons for this rendering are (1) that it is not the
veil but the old covenant with its glories which is 'done away in Christ,'
(2) that St Paul uses another word in the original to signify the taking
away of the veil, and (3) that the hardness of the hearts of the Israelites,
and not the doing away of the veil in Christ, is the reason the veil is
not removed. This hardness of heart prevented them (1) from seeing
that the Mosaic was a temporary covenant, and (2) that it was rendered
unnecessary by the coming of Christ. See Acts vi. 11, 13, vii. 57,
xiii. 45, xiv. 2, xxi. 20, 21, &c; 1 Thess. ii. 14 — 16. The word here
translated 'untaken away' is translated ' open,' i.e. 'unveiled' in v. 18.
in the reading of the old testament] The words old covenant (see note on
v. 6) refer, as v. 15 shews, not to the books we now include in the Old
Testament, but to the books of Moses. It could hardly be said that
to the prophets the abrogation of the Old Testament in Christ was a
thing unknown. See Jer. xxxi. 31 above cited. For the regular
reading of the books of the Law in the synagogue, see Acts xiii. 15,
xv. 21. The prophets were also read, as we learn from the former
passage (and also v. 27) and St Luke iv. 17.
15. the vail is upon their heart] Literally, a veil lieth on their
heart. Not upon their head. It was moral, not intellectual blindness
which caused their unbelief. See Acts vi. 13, 14, vii. 51, xxii. 18, 21,
22. We may remark'on the change of figure here (see note on v. 13).
The veil is no longer upon Moses' face, but upon the Jewish heart.
16. when it shall turn to the Lord] The A. V. makes (1) Israel's
heart the nominative to the verb in this sentence. Wiclif and the other
Protestant translators (2) make Israel itself 'the nominative, while (3) the
Rhemish version makes Moses the nominative, referring to the fact that
in the narrative in Exod. xxxiv. he is said in almost the same words as
here, to remove the veil when he turns to God. Origen (4) would
supply any one. Each rendering is defended by commentators of note,
but the first seems preferable. Cf. Rom. xi. 23, 26, 32.
the vail shall be taken away] The tense in the original is present, not
future, and may be interpreted, (1) with Bp. Wordsworth, 'is in process
of removal,' or perhaps better, (2) with Dean Alford, is there and then

S4 II. CORINTHIANS, III.  [v- '8-
18 where the Spirit of the Lord is, there is liberty. But we all,
with open face beholding as in a glass the glory of the Lord,
removed, i. e. at the moment when the heart turns to the Lord, just as
Moses took off the veil when he turned to speak to God. See also Is.
xxv. 7. It is to be observed that these words are a quotation of the
LXX. of Exod. xxxiv. 34, substituting, however, the present for the
past tense.
IT. Now the Lord is that Spirit] Literally the spirit, i.e. the spirit
which was to replace the letter. The sense is as follows: 'The Lord (of
whom I have just spoken — see last verse) is the spirit of which I have
said (v. 6) that it should be substituted for the letter.' For the Lord,
even Jesus Christ, is Himself that new power— that higher inspiration-
through which man finds what he ought to do written, no longer in
precepts external to himself, but in his own regenerate heart. The
new birth of the Spirit is but the implanting in man the humanity of
Jesus Christ. 'The last Adam was made a life-giving spirit' r Cor.
xv. 45. This expression like John iv. 24, refers, not to the person, but
to the essential nature of God, just as in John vi. 63, the expression is
applied even to the words of God, when they communicate to man
essential principles of God's spiritual kingdom. Cf. also John i. 13,
iii. 3, 5; Rom. viii. 2, 4. Other explanations of this most difficult
passage have been given. (1) 'The Spirit is the Lord,' (Chrysos
tom); and he remarks on the order of the words in the Greek of St
John iv. 24 in support of his translation. (2) 'The Lord is identical
with the Holy Spirit.' (3) 'The Lord with Whom Moses spoke is the
Holy Spirit.' (4) 'The Lord is the Holy Ghost in so far as the Holy
Ghost is the living principle of the indwelling of Christ' (5) 'The
Lord no dout is a sprete, ' Tyndale, whom Cranmer follows. It seems
on the whole best to interpret the words as above. St Paul now boldly
declares that the 'spirit' of which he has spoken is nothing less than
Christ Himself.
and where the Spirit of the Lord is] Hitherto St Paul has been
speaking of the Divine Nature of Him who transforms the heart of
man. He now speaks of the personal agency through Whom that work
is achieved. Christ does these things by His Spirit, who is also the
Spirit of the Father. Rom. viii. 9. Cf. also Gal. iv. 6; Phil. i. 19;
1 Pet. i. n, with St John xiv. 16, 17, 26, xv. 26; 1 Cor. ii. 10 — 12, &c.
This interpretation involves no incongruity with the rest of the passage.
The Three Persons in the Blessed Trinity are one in essence, and that
essence is Spirit. But the personal agency whereby God works His
purpose in man's heart is the Holy Spirit, as Scripture everywhere
declares. See the passages cited above.
there is liberty] Liberty not only to speak openly (v. 12), but (v. 18)
to gaze with unveiled face upon the glory of God, and thus to learn
how to fulfil the law of man's being. This liberty is the special privi
lege assured to man by the Gospel. See John viii. 32 ; Rom. vi. 18, 22,
viii. 2; James i. 25, ii. 12; 1 Pet. ii. 16.
18. But we all] i. e. we Christians, in contradistinction to the Jews.
with open face] i.e. unveiled. Cf. 1 Cor. xi. 7.

v. i8.] II. CORINTHIANS, III. 55
are changed into the same image from glory to glory, even
as by the Spirit of the Lord.
beholding as in a glass] Either (i), according to the more ordinary
meaning of the word, 'beholding as in a mirror, ' or (2) with Chrysostom,
'reflecting as in a mirror.' The latter rendering makes the rest of the
verse more intelligible, and has the additional recommendation that the
glory on Moses' face was a reflected glory, which we may suppose grew
more and more intense the longer he gazed on God with unveiled face.
The former interpretation sets Christ before us as the mirror of the
Father's glory. See next note.
the glory of the Lord] i. e. of Christ, Who is the beaming forth
(airavyaaiia) of God's glory, Heb. i. 3, cf. John i. 14, and His image,
ch. iv. 4 (and note) and Col. i. 15. Also John xvii. 24.
are changed into] This word is rendered transfigured in Matt. xvii. 2 ;
Mark ix. 2, and no doubt the idea of the gradual beaming out of the
inner glory which dwelt in Christ, producing a metamorphosis (this is
the actual word used) which excited the wonder and awe of those that
beheld it was in St Paul's mind in this passage. He uses the word in
another place, Rom. xii. 2, where the idea of the Transfiguration and
that suggested in this passage are combined, in order to express the
marvellous inward change which takes place in the man who offers his
heart to the transforming influences which flow out from Christ.
the same image] These words are emphatic in the original. It seems
impossible to interpret them of any other but Christ (ch. iv. 4), 'into the
same image as Christ' He, as man, beholding the glory of God, with
infinitely more fulness than Moses under the Law, turns to speak with
us. We behold Him, not, as the Jews, with veiled heart, but with
unveiled face, and as we gaze, we reflect back more and more of
His image (cf. 1 John iii. 2), until it be fully formed in us. Gal.
iv. 19.
from glory to glory] i. e. from one stage of glory to another. Cf. Rom.
i. 17, and note on ch. ii. 10.
even as by the Spirit of the Lord] Three renderings are given of this
passage. The first, which is the Vulgate rendering and is given in the
text, needs no explanation. It is open to the objection that it inverts
the order of the words in the Greek. The second is the natural
grammatical rendering, 'as by the Lord of the Spirit.' The third,
which is found in the margin of the A. V. and is adopted by St
Chrysostom (who, however, interprets the passage of the Holy Spirit),
'as by (of, A. V.) the (or a) Lord, the (or a) spirit,' seems to give the
best sense. For it refers us back to v. 17 and to the former part of
the chapter. The change that takes place in us is a spiritual change
(see 1 Cor. ii., and notes on v. 6). It is not affected by formal en
actments, which at best can but condemn, but it is the work of <\ Lord
who works within, Who sends forth the beams of His light that they
may transform, not the outer surface, but the heart, that so the man
may reflect back undimmed thence the glorious Light that has shined
on him. And so the man into whose heart the Light of Christ has
-entered progresses from one stage of spiritual glory to another, until

56 II. CORINTHIANS, IV. [vv.

Ch. IV. i — 15. Entrusted with so glorious a mission, the Mi
nisters of the Gospel shrink from neither danger nor difficulty.
4 Therefore seeing we have this ministry, as we have re-
2 ceived mercy, we faint not ; but have renounced the hidden
things of dishonesty, not walking in craftiness, nor handling
the word of God deceitfully ; but by manifestation of the
at last (Rom. viii. 29) he becomes fully conformed to the image of the
Son of God.
Ch. IV. 1 — 15. Entrusted with so glorious a mission, the
Ministers of the Gospel shrink from neither danger
nor difficulty.
1. Therefore] The connection between this and what precedes is suffi
ciently obvious; Sustained by so great and glorious a mission, the
Apostles of Christ are daunted by no trials.
as we have received mercy] St Paul not only bears in mind the glory
of his commission, but the mercy, of which he never fails to feel himself
undeserving (1 Cor. xv. 9; Eph. iii. 8 ; i Tim. i. 12 — 16). Thus there
is a double reason for not sinking under the burden of his ministry.
we faint not] It is to be noted that in both these Epistles the Apostle
now uses the singular and now the plural. He uses the first when his
vindication is distinctly personal to himself, the second when he speaks
of Christian ministers in general. This is clear from the two passages
(ch. i. 19 and 1 Cor. ix. 6) in which he defines who 'we' are. The
genuine Apostles of Christ, he would say, do not lose heart when all
does not go smoothly with them. Nay, the very fact that they have
sufferings to undergo stamps them the more unmistakeably as followers
of Christ.
2. But have renounced the hidden things of dishonesty] Far from
shrinking from the labour and suffering and opposition entailed by the
preaching of the Gospel, and so inclining to suppress its utterance, the
true ministers. of Christ "even rejoice and speak boldly" (Chrysostom).
Cf. ch. iii. 12. The word here rendered dishonesty (a word, however,
which had three centuries ago a wider meaning than it has now, cf. As
you Like it, Act in. Sc. 3) is rather disgrace. It is translated shame
wherever else it occurs in the N. T., as, for instance, Luke xiv. 9;
Phil. iii. 19; Rev. iii. 18. What the Apostle has renounced is all secret
practices, which, when found out, cause shame. Cf. John iii. 20.
craftiness] The word means the conduct of a man who resorts to all
kinds of contrivances to attain his end. An excellent illustration of the
meaning of the word may be found in Luke xx. 20 — -23. See also ch.
xi. 3, where it is rendered subtilty. St Paul was accused of this. See
ch. xii. 16, note.
nor handling the word of God deceitfully] This word is the nearest
translation of the Greek SoXouvres. Adulterantes, Vulgate ; neither
corrupte we, Tyndale. Our translation is due to Cranmer. "It is done,"
says Meyer, "by alterations and strange admixtures." Cf. ch. ii. 17.

vv. 3, 4.] II. CORINTHIANS, IV. 57
truth commending ourselves to every man's conscience in
the sight of God. But if our gospel be hid, it is hid to 3
them that are lost : in whom the god of this world hath 4
blinded the minds of them which believe not, lest the light
but by manifestation of the truth] i.e. by bringing the truth clearly
and plainly to light, without any attempt at concealment.
commending] The word commend has here obviously the same signi
fication as recommend. This cannot be said of ch. iii. 1, where see
note, to every man's conscience] See note on ch. i. 24. The individual
conscience is, and always must be, the ultimate tribunal to which all
reaching must appeal, and St Paul assumes that in it there resides a
faculty of appreciating and acknowledging truth.
3. Butif our gospel be hid] Literally, But if our gospel, too, be hidden
or veiled (see last chapter). The Apostle here refers to an objection :
"You say that a vail lay upon the hearts of the Jews when Moses was
read. But your Gospel is not clear and evident to all." For his answer
see next note.
it is hid to them that are lost] Literally, is hidden among the
perishing. Our Gospel is hid, too, in some cases, I grant. But it
is hid only to perishing souls, who will not lay hold on the only hope
of deliverance. Cf. John iii. 18; Acts iv. 12. This is not the language
of logic, but of deep and strong conviction.
4. in whom the god of this world] i.e. the devil, who is called the
prince ox ruler of this world in John xii. 31, xiv. 30, xvi. n. So also
Matt iv. 9; Luke iv. 6; Eph. ii. 2, vi. 12. He is so called because for
the present he has power in it, Rev. xii. 12. The early fathers, in their
zeal against the two gods (one good and one evil) of the Manichaeans
and some sects of the Gnostics, repudiate this interpretation, and render,
in defiance of the plain meaning, ' God hath blinded the understandings
of the unbelievers of this world.' On this Calvin makes some wise
remarks : " We see what the heat of controversy does in such disputes.
If all these men had read the words of Paul with a tranquil mind, it
would never have come into their mind so to wrest his words into a
forced sense. But because their adversaries bore hardly on them, they
thought more -of vanquishing them than of endeavouring to ascertain
the mind of Paul."
hath blinded the minds of them which believe not] The meaning is
either (1) that all were perishing alike (John iii. 18), but that some
believed and Satan blinded the minds of the rest, or (2) that all
were formerly unbelieving, but that some, by rejecting the good
tidings of salvation through Christ, passed over into the category of
the perishing. In support of (1) we may render 'in whom' by
'among whom.' The word here translated 'them which believe not'
is used in 1 Cor. vi. 6, vii. 12 — 15, x. 27, xiv. 22 — 24, of those
who do not believe in Christ. For the word translated 'minds,' see
note on ch. ii. n. The word translated 'blinded' is not the same as
that used in ch. iii. 14.

58 II. CORINTHIANS, IV  [w- 5. 6-
of the glorious gospel of Christ, who is the image of God,
s should shine unto them. For we preach not ourselves, but
Christ Jesus the Lord; and ourselves your servants for
6 Jesus' sake. For God, who commanded the light to shine
out of darkness, hath shined in our hearts, to give the light
lest the light of the glorious gospel of Christ] Rather, lest the enlight
enment (Rhemish, illumination) of the Gospel of the glory of Christ.
The word translated 'light' in the A. V. signifies rather the result oi
light than light itself. The words translated 'glorious gospel' are so
translated in virtue of the constant occurrence of Hebraisms of this
kind in the N. T. But it seems impossible to doubt that there is here
a reference to the 'glory' so frequently mentioned in the last chapter,
as in the word 'blinded' there is an obvious reference to the vail.
who is the image of God] Cf. ch. iii. 18, Col. i. 15. The word in the
original is exactly equivalent to our word likeness. An image or likeness
is a visible representation of an object. So Christ in His humanity (cf.
Gen. i. 27; 1 Cor. xi. 7) is a visible representation of the unseen God.
Cf. John i. 1 — 14 (especially the last verse), and Heb. i. 3. Also John
xiv. 8, 9. No revelation of the wisdom and power of God that man
has received can compare with that made in the Life, Death and
Resurrection of the Incarnate Son. Also as the 'Mediator of the New
Covenant' (Heb. xii. 24), glory, the glory of the Invisible God, streams
from His Face, a glory far brighter than that with which Moses' face
shone after communing with God.
6. For we preach not ourselves] A reason is here given for the fore
going statement. If St Paul's Gospel be hid, it'is not because it is his
own, and therefore destined to come to nought (see ch. iii. 7). No, it
is the Gospel of Christ which he preaches, and if any refuse to listen
to it, it is because he has suffered himself to be blinded by the devil.
See note on v. 3.
but Christ Jesus the Lord] i. e. Christ Jesus as Lord, not ourselves.
and ourselves your servants] The original is stronger, and ourselves
your slaves. "He does not say 'the slaves of Jesus,' but what is by far
more humble and lowly, 'your slaves. ' Yet that he may not appear to
speak or think in too abject a strain, he adds, 'for Jesus' sake.'"
Estius. 6. For God. . .shined] Literally, Because it is God Who shined, and
therefore, if the doctrine of the ministers of Christ were not received by
any, it was not because they exercised any concealment or reserve (ch.
iii. 13), much less on account of any adulteration of the pure word of
God (v. 2), but because the soul of the unbeliever deliberately refused
to receive the light of God's truth. Cf. John i. 5.
who commanded the light to shine out of darkness] First in the phy
sical world (Gen. i. 3) and then in the moral and spiritual world, in the
person of Jesus Christ. Cf. John i. 4, iii. 19, viii. 12, &c.
hath shined in our hearts] God makes use of human instrumentality
in spreading the knowledge of His glory. Cf. ch. ii. 15, 16, iii. 3, <J.

vv.7— 9-] II- CORINTHIANS, IV. 59
of the knowledge of the glory of God in the face of Jesus
Christ But we have this treasure in earthen vessels, that the 7
excellency of the power may be of God, and not of us. We s
are troubled on every side, yet not distressed ; we are per
plexed, but not in despair; persecuted, but not forsaken; 9
to give the light of the knowledge of the glory of God] Literally,
in order to the enlightenment: illumination, Rhemish. Knowledge
is here spoken of rather as the effect of light than light itself. See note
on v. 4.
in the face of Jesus Christ] The same word is used here as in ch.
ii. 10. See note on the words 'image of God,' above. "A notable
place, whence we learn that God is not to be investigated in His un
searchable height, for He inhabits the light unapproachable (1 Tim.
vi. 16), but to be known as far as He reveals Himself in Christ. ..It is
more useful for us to behold God as He appears in His Only-begotten
Son, than to investigate His secret essence." Calvin. There is ano
ther interpretation of these words. We may translate them 'in the
person of Christ,' and then the sense is that Christ was Himself the
revealer of the glory of God. John i. 14, 18.
7. But we have this treasure in earthen vessels] 'I grant you that
the exterior of the ministers of the Gospel is by no means in accordance
with the description I have just given of the Gospel they preach. But
why is this? but because, as I have said before, they desire not, they
are not intended, to claim the glory and power as their own. It is
stamped in their character, appearance, demeanour, sufferings, that
they seek nothing for themselves, but are simply the servants of God,
while the extraordinary results of their labours prove that it is He
Whose messengers they are.' The metaphor of the glory is dropped,
and the Apostles represented as the earthenware vessels in which
treasures were frequently in those days kept, and often (see Words
worth in loc.) carried in triumphal processions. Cf. ch. ii. 14. The
treasure is Christ Himself, ministered by His disciples. See ch. iii. 3,
and cf. Matt. xiii. 44.
excellency] This word has somewhat lost its force in modem English,
its place has been taken by the word superiority. See v. 1 7, where the
Greek is the same as here.
of us] The Greek implies_/w»8 ourselves as a source.
8. We are troubled on every side] Perhaps 'in every way.' For the
word rendered 'troubled,' cf. ch. i. 4, vi. 4.
yet not distressed] This word, says Bengel, denotes angustias tales
e quibus non detur exitus, "such straits as there are no escape from."
perplexed, but not in despair] The play upon words here (cf. ch. i. 13,
iii. 2) has no exact equivalent in English. The nearest approach to it
would be 'at our wits end, but not out of our wits.' See also note on
ch. i. 8.
9. cast down, but not destroyed] i.e. struck or thrown down, as in

6o II. CORINTHIANS, IV. [vv. 10—13.
IO cast down, but not destroyed ; always bearing about in the
body the dying of the Lord Jesus, that the life also of Jesus
u might be made manifest in our body. For we which live are
alway delivered unto death for Jesus' sake, that the life also
12 of Jesus might be made manifest in our mortal flesh. So
13 then death worketh in us, but life in you. We having the
warfare or wrestling, but not yet deprived of life, and therefore not
unable to renew the conflict.
10. always bearing about in the body the dying of the Lord Jesus]
Rather, the slaying (Vulg. mortificatio) of the Lord Jesus. So Wiclif.
The word is only to be found in Rom. iv. 19, where it signifies the
process by which a thing became dead, i. e. age. The same spirit of
hostility to good which put Jesus to death is still at work in the world
against His servants. Their sufferings, therefore, for His sake, are a
kind of slaying Him anew. Cf. Col. i. 24.
that the life also of Jesus might be made manifest in our body] The
life of Jesus dwelling in the hearts of His saints is shewn in the power
they possess of enduring, in their often feeble frames, sufferings and toils
such as might daunt the strongest men, as well as in the unselfishness
which welcomes such sufferings and toils for the glory of God and the
well-being of man. Meyer cites Ignatius ad Magnes. 6, "If we do not
of our own accord accept death after the-manner of His Passion, His
Life is not in us. "
11. For we which live] We, the possessors of the Divine life in
Christ, the spiritual life which takes the place of the natural. Cf. ch. -
iii. 3, 6, 17, and 1 Cor. ii. 12, 16, and xv. 45, 46, and notes. .
are alway delivered unto death] Literally, are alway being deli
vered unto death, i.e. while we are engaged in this ministry on
behalf of Jesus Christ our Lord, calling on us as it does for a per
petual conflict with enemies without, and the weakness of our mortal
flesh within.
that the life also of Jesus] Not only is what was stated in the last
verse the fact, but it was God's purpose that it should be so. The
labours and trials of the Apostles are due to the working of a prin
ciple of death which is ever hostile to life and God. But the operation
of that principle in the mortal bodies of the Apostles is destined only
to display the working of a still stronger principle, the life that comes
from God. See next note.
12. So then death worketh in us, but life in you] See 1 Cor. iv. 9.
The Apostle here enunciates a principle common to the material and the
spiritual world. From death comes life, from decay regeneration. The
death of Christ was the life of the world ; the daily dying (1 Cor. xv. 31)
of His disciples, by virtue of the same Spirit that lives in Him, is the
means whereby that life spreads among mankind. Death may be said
to be working in Christ's ministers, because of their visible sorrows,
anxieties, persecutions (but see v. 16); life in their converts, because of
the visible change in their character and acts. Cf. Plato, Phaedo, ch. 16:

vv. 14, 15.] II. CORINTHIANS, IV. 61
same spirit of faith, according as it is written, I believed,
and therefore have I spoken ; we also believe, and
therefore speak ; knowing that he which raised up the Lord m
Jesus shall raise up us also by Jesus, and shall present us with
you. For all things are for your sakes, that the abundant 15
grace might through the thanksgiving of many redound to
the glory of God.
'"What is that which is produced from life?' 'Death,' he said. 'What
then,' replied he, 'from death?' 'It must be confessed that life is.'"
13. We having the same spirit of faith] The idea of boldness and
outspokenness is still present with the Apostle. He speaks openly,
because he has reason to believe what he says. And the thought is
connected with the last verse by the fact that it is to his speaking that
the Corinthians owe their life. The ' same spirit ' means the spirit that
dwelt in the Psalmist. See next note.
according as it is written] See Ps. cxvi. 10. The Psalmist was 'sore
troubled,' but his faith enabled him to triumph over affliction and to
declare the loving-kindness of the Lord. A similar faith enabled St
Paul and his fellow-labourers to declare the good tidings of Christ,
though encompassed by infirmity and trouble.
14. knowing that he which raised up the Lord Jesus] Here we have
the source of the Apostle's faith and confidence. He knew that the
Resurrection of Christ was an accomplished fact (see notes on 1 Cor. xv.,
and Introduction to First Epistle). Hence arose his persuasion that a
life was given to him which should survive and overcome even death
itself. by Jesus] All recent editors substitute with Jesus, which, however,
does not mean at the same time with, but by virtue of the operation of the
same life and spirit. For the life that dwells in Jesus dwells also in
His disciples, John vi. 54. We are the members, Christ the Head;
we are the crop, Christ the firstfruits, 1 Cor. xv. 23. Cf. Rom. i. 4,
as well as ch. iii. 17, 18, and Eph. ii. 5, 6; Col. ii. 13. Chrysostom
omits the words altogether. Meyer remarks that though St Paul
believed that he and the majority of his readers would live to see the
actual coming of Christ in the flesh, the possibility that this might not
be the case was ever before his eyes. See 1 Cor. xv. 51; 1 Thess.
iv. 15.
and shall present us with you] i.e. shall place us in His own Presence.
Cf. Rom. xiv. 10; Col. i. 22; Jude 24; ch. v. 10, and 1 Cor. viii. 8,
and note.
15. For all things are for your sakes] Cf. 1 Cor. 111. 22, as well as
the numerous passages in that Epistle where the well-being of mankind
is represented as St Paul's (and indeed God's) only object, e.g. vi. 12,
that the abundant grace] Literally, that grace haying abounded.
There is a very similar passage in ch. i. 11. And this passage, like
that, is capable of being construed in various ways. We may either

62 II. CORINTHIANS, IV. [vv. 16, 17/
IV. 16 — V. 10. The Preachers of the Gospel are sustained
by the hope of a Future Life.
16 For which cause we faint not; but though our out
ward man perish, yet the inward man is renewed day by
17 day. For our light affliction, which is but for a moment,
worketh for us a far more exceeding and eternal weight
take it (1) that grace, having abounded, might multiply on account of the
thanksgiving of the greater number, or (2) that grace, having abounded,
may by means of the greater number, multiply the thanksgiving to the
glory of God, or (3) that grace, having abounded through the greater
number, may multiply the thanksgiving to the glory of God. The last
would seem the preferable rendering. For (1) God's grace or favour
abounds the more, the greater the number who are turned to Him,
(2) the larger the number of converts, the greater the thanksgiving
to God (for this use of 'the greater number,' see 1 Cor. ix. 19); and
(3) the word translated 'redound' in the A. V. has also the transitive
sense of 'make to abound,' as in Eph. i. 8; 1 Thess. iii. 12, and ch.
ix. 8. The Greek here, as in v. n, indicates God's purpose, which
having its origin in His love, issues in beneficence. In the happiness
and gratitude of the beings He has created, He has thought fit to find
His own.
IV. 16 — V. 10. The Preachers of the Gospel are sustained
BY THE HOPE OF A FUTURE LIFE.
16. For which cause we faint not] The Apostle now returns to the topic
he has already introduced (v. 1). But the digression, if indeed it be a
digression, only tends to strengthen the assertion he has made. ' We
faint not,' he says, 'not merely because we have a glorious ministry
(v. 1), not merely because we have the knowledge of God (v. 6), not
merely because, though oppressed and afflicted ourselves, we see the
blessed results of our ministry in others, but because (cf. v. 10, 11) our
sorrows and sufferings, the decay of our mortal body, are but external.
There is a spring of life within that can never fail, the new life, which
comes to us from God through Christ'
17. For our light affliction, which is but for a moment] Literally,
For the momentary lightness of our affliction. The argument is ad
vanced another step. Not only have we this inner fount of strength
and consolation, but we know that it is eternal, while our afflictions
endure but for a moment. Cf. Rom. viii. 18.
worketh for us] Literally, worketh out, bringeth to perfection. The
precise opposite of the word translated 'brought to nought,' 'done
away.' See ch. iii. 7.
a far more exceeding and eternal weight of glory] Over measure an
everlasting birthun into higness of glorie, Wiclif. Literally, a weight
of glory in excess and unto excess : the whole passage denoting that
the glory to come exceeds the power of words to tell. The Vulgate
renders 'supra modum in sublimitate.' Afford, 'in a surpassing and

w. 18; i.] II. CORINTHIANS, IV. V. 63
of glory ; while we look not at the things which are 18
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. For we know that if our earthly 5
house of this tabernacle were dissolved, we have a building
still more surpassing manner.' The old English versions, including the
A. V., follow Tyndale here. An expression very closely approaching
to this is the usual one in Hebrew for anything immeasurably great, as
for instance, in the original of Gen. vii. 19. The word glory in Hebrew
is derived from the original idea of weight. It is possible that this con
nection of ideas may have influenced St Paul in the choice of this
expression. 18. while we look not] Rather, since we look not, do not fix our
attention. at the things which are not seen] The Christian habitually views all
that comes before him from the standpoint of the invisible world,
which is revealed to him by the Spirit from within. See 1 Cor. ii. 9,
10, 13; 1 John iv. 5, 6. Also Heb. xi. 1.
for the things which are seen are temporal] Rather, temporary, i. e.
they last, and are intended to last, but a season.
but the things which are not seen are eternal] Here was the secret of
the Apostle's confidence. The invisible truths of which he was per
suaded, which lay at the root of the Resurrection of Christ, and
therefore of the moral strength he felt within him and was enabled
to impart to others, rested upon no uncertain basis, but upon the un
changeable Will of the Eternal God. See notes on ch. i. 19, 20.
Ch. V. 1. For we know] This verse gives the reason for what has
gone before. ' We are consoled in our present afflictions, sustained in our
hope of future glory, supported in our conviction that what is visible is
speedily to be replaced by what is eternal, by the knowledge, spiritually
acquired, that God has prepared a spiritual body (1 Cor. xv. 44) to
replace the present frail and temporary habitation of the soul.' Calvin
remarks that this with St Paul is not a matter of opinion or belief, but of
actual knowledge, a boast which no heathen dare have made.
our earthly house of this tabernacle] Earthly, not earthy. That which
exists upon the earth, not what is made of earth. Compare 1 Cor. xv.
40 and 47. See also John iii. 12; Phil. ii. 10. House of this taber
nacle is better rendered tabernacle-house. The Hebraistic genitive is
"to define the nature of the house " (Stanley), i. e. as temporary, a tent ox
tabernacle as opposed to a permanent dwelling. Stanley suggests our
English word tenement as best expressing the idea of the original, and
supposes the Greek word to have been suggested to St Paul by his
Cilician house, as well as by his occupation of tent-making, Acts xviii. 3.
A similar expression is found in 2 Pet. i. 13, and in Wisd. ix. 15.
were dissolved] or, perhaps, were destroyed. Cf. Matt. v. 17, xxiv. 2,
xxvi. 61 ; Gal. ii. 18, where the same Greek word is used.
we have a building of God] i. e. a building originating with God.
The present tense signifies either (1) that it awaits us "the moment our
11. cor. 5

64 H. CORINTHIANS, V. [vv. z-4-
of God, a house not made with hand, eternal in the heavens.
2 For in this we groan, earnestly desiring to be clothed upon
3 with our house which is from heaven : if so be that being
* clothed we shall not be found naked. For we that are in
present house is destroyed" (Stanley), or (2) that it exists now in the
eternal purpose of God. See next note but one.
a house not made with hand] So the earlier copies of the Authorized
Version. The later — the innovation seems to have been made about 1661
— have 'hands,' which is less correct "Not as contrasted with the
earthly body, which is also 'not made with hand,' but with other
houses which are made with hand." Alford. The expression is used
to mark the Divine origin of the spiritual body.
in the heavens] These words should be joined with 'we have,' not as
is usually done with 'eternal.' There is a difficulty here. The new
body is said in 1 Cor. xv. 52 ; Phil. iii. 21 ; 1 Thess. iv. 15 — 17 to be
given us at the coming of Christ The condition of the believer be
tween death and the judgment is represented as a sleep. The explana
tion is that we possess our future body already in the mind and will of
God. So the Hebrew prophets frequently speak of a future event as
past, because it is already decreed in the providence of God. We are
said to ' have it in the heavens ' because its organization and communi
cation to us are not natural, but heavenly and spiritual.
2. For in this] i.e. this tabernacle.
we groan] Cf. Rom. viii. 23.
to be clothed upon] i. e. to put on in addition. See 1 Cor. xv. 53.
"The flesh will not be annihilated, but spiritualized, glorified and
beautified, as the human body of Christ was at the Transfiguration."
St Jerome, cited by Bp Wordsworth. The Greek for the 'fisher's coat'
spoken of in John xxi. 7 is, as Dean Stanley reminds us, derived from
the word used here.
with our house] Rather, dwelling-place. The word house (oUs) is
more absolute, dwelling-place (olKipiipiov) has reference to the inhabitant.
Bengel. 3. if so be that being clothed we shall not be found naked] Rather,
with Tyndale, whom Cranmer follows, yet if (some recent editors,
following another reading, would render seeing) that we shall be found
clothed, not naked. This passage has been variously explained. Some
regard it (1) as asserting that at the last day we are certain to receive
a Resurrection-body, and not to be left as disembodied spirits. Others, as
Bp Wordsworth, remembering thatwvos does not mean literally naked,
but (John xxi. 7 ; cf. Xen. Anab. iv. iv. 12) destitute of the upper garment,
interpret it (2) 'if we shall be found in the Resurrection-body at the last
day, not in the frail mortal tenement which we must otherwise resume.
The chief objection to these interpretations is that the word 'found' ap
plies rather to the condition in which we are, than to that in which we
are to be when Christ comes. It will therefore be best to follow the in
terpretation which regards the passage as referring to the possibility of
St Paul and those to whom he is speaking being alive at the coming

vv. 5, 6.1 II. CORINTHIANS, V. 65
this tabernacle do groan, being burdened : not for that we
would be unclothed, but clothed upon, that mortality might
be swallowed up of life. Now he that hath wrought us for 5
the selfsame thing is God, who also hath given unto us the
earnest of the Spirit Therefore we are always confident, 6
of Christ (see 1 Thess. iv. 17 and note on 1 Cor. xv. 51), and to translate
^¦(in that day) we shall be found clothed (with the body), not naked (i. e,
disembodied). The various readings which are found in this passage
increase the difficulty of explaining it. For (1) the word translated if so
be is found in two different forms in the early Greek copies of this Epistle,
the one expressing a greater, the other a less degree of uncertainty.
Then (2) some copies read 'unclothed ' for 'clothed, so that the passage
then runs if when unclothed (of the body) we shall not be found naked.
But this reading was probably introduced by some copyist who could
not comprehend the passage as it stood.
4. in this tabernacle] Literally, in the tabernacle, i. e. the ' tenement,'
of which we have already spoken (v. 1).
do groan, being burdened] " Not because we desire to be delivered from
the body, for of it we do not wish to be unclothed, but we hasten to be
delivered from the corruption that is in it." Chrysostom. This verse
carries on the thought of v. 2 and explains it.
not for that we would be unclothed, but clothed upon] Better with
Tyndale and Cranmer (also Wiclif), for we wold not be unclothed, but
wolde be clothed upon. "It is quite possible that men might conceive (of
the future state) as a disembodied state and suppose the Apcstle to
represent life in a visible form as a degradation." Robertson. Such
was the view of Greek philosophers almost without exception (see note
on 1 Cor. xv. 12). St Paul, affirming the old Jewish view that God
had created all things, and made them very good, entirely repudiates
this doctrine, and declares that he does not desire separation from the
body, but only its spiritualization. "Paul regards it as an especial
happiness not to taste death, not to be obliged to put off this body, but
to be glorified living, like Elijah, drawing the heavenly body over the
present mortal body as a garment, yet in such a manner that the mortal
body is absorbed in the nature of the spiritual body." Olshausen.
So Tertullian, "not as wishing to undergo death, but that death should
be anticipated by life." The whole passage should be compared with
1 Cor. xv. 35 — 54. See also note on v. 2.
that mortality might be swallowed up of life] i.e. "covered over and
arrayed in the vesture of immortality." Tertullian. 'Mortality' should
rather be rendered what is mortal.
5. wrought us] Literally, wrought us out, i. e. fitted and prepared
us by a course of training. See ch. iv. 17.
for the selfsame thing] The swallowing up of mortality by life.
the earnest of the Spirit] For earnest, see ch. i. 22, a very similar
passage. Cf. also Rom. viii. 1 — 11. It is because the Spirit dwells in
us by faith while we are here that we are raised hereafter. The body
thus possessing a principle of life is as a seed planted in the ground
5—2

66 II. CORINTHIANS, V. [vv. 7— 'Q-
knowing that, whilst we are at home in the body, we are
7 absent from the Lord : (for we walk by faith, not by sight :)
8 we are confident, I say, and willing rather to be absent
9 from the body, and to be present with the Lord. Where
fore we labour, that, whether present or absent, we may
io be accepted of him. For we must all appear before the
(i Cor. xv. 36 — 38) to be raised again in God's- good time. See Intro
duction to First Epistle and notes on ch. xv.
6. Therefore we are always confident] Because we always possess
the inner life of the Spirit, and are therefore always, in a sense, with God.
at home in the body] The body (see note on v. 4) is really a home,
though not a permanent one. " Quamdiu domi sumus in hoc corporis
habitaculo." Erasmus.
we are absent from the Lord] "God is present with all mankind,
because He sustains them by His power ; He dwells in them, because
' in Him they live, and move, and have their being.' He is present with
His faithful ones by the greater energy of His Spirit; He lives in them,
dwells in their midst, and so within them. But in the meantime He is
absent from us, in that He does not yet present Himself to be seen face
to face ; because as yet we are exiles from His kingdom, and lack the
blessed immortality which the Angels, who are with Him, are privileged
to enjoy." Calvin.
7. for we walk by faith, not by sight] Cf. ch. iv. 18 and John xx. 29.
The word translated sight signifies not the act of vision, but the thing seen.
Cf. Luke iii. 22, ix. 29 ; John v. 37, in two of which passages the word
is translated shape, in the third fashion. This is the reason of the state
ment made in the last verse. We are absent from God, because we are
not yet face to face with the heavenly realities, but dimly realize them
afar off (1 Cor. xiii. 12; Heb. xi. 1).
8. we are confident, I say, and willing rather to be absent from the
body, and to be present with the Lord] Our confidence is not even
disturbed by death, though it is not (v. 4) death in itself that we seek.
But even in death we 'sleep in Jesus' (1 Thess. iv. 14; cf. 1 Cor. xv. 18),
and though removed from our earthly tenement we are still at home with
God. Cf. also St Luke xxiii. 43. The word translated 'present' here
is translated ' at home ' in v. 6, a variation which commenced with
Tyndale. He returns however to 'at home' in the next verse.
9. we labour] The word implies "una ambitio legitima," Bengel;
a strife in which one's honour is concerned. See Rom. xv. 20, where
the word is translated strive.
whether present or absent] whether at home or from- home, Tyndale.
The meaning is either (1) whether at home in the body, or absent from
it, as in v. 6, or (2) at home with God or absent from Him, as in v. 8.
The latter is preferable, as being in more immediate connection with
what precedes. Cf. 1 Thess. v. 10.
10. For we must all appear] Literally, be manifested, the same
Greek word being used as in the next verse. A reason for what goes

v. ii.] II. CORINTHIANS, V. 67
Judgment seat of Christ; that every one may receive the
things done in his body, according to that he hath done, whe
ther it be good or bad.
n — 21. The Christian Ministry one of Reconciliation.
Knowing therefore the terror of the Lord, we persuade "
men; but we are made manifest unto God; and I trust
before. It is natural to try and please God when present with Him.
But even when absent, Christians do not forget that He will judge them.
before the judgment seat of Christ] Cf. Matt. xxv. 31 — 46; Rom. xiv. 10.
Observe that 'God' is the word used in the latter passage, as though
"the two ideas were convertible." Stanley. The pfjim, or 'judgment
seat' (trone, Wiclif), is in Classical Greek the pulpit from which the
orators addressed the assemblies. In the N. T. it is used of the judge's
seat, which in the Roman basilica or judgment hall was "a lofty seat,
raised on an elevated platform, so that the figure of the judge must have
been seen towering above the crowd which thronged the long nave of
the building." Stanley. This, he adds, was "the most august repre
sentation of justice which the world at that time, or perhaps ever,
exhibited." the things done in his body] Literally, through the body. Wiclifs
translation is more literal, 'the propre thingis of the bodi, as he hath don.'
This is the reason why Christians are to strive during the present life to
be pleasing to God. Their wages in the next world shall be according
to their acts in this. Cf. Rom. ii. 5 — 10; 1 Thess. iv. 6; Jude 14, 15.
11 — 21. The Christian Ministry one of Reconciliation;
11. the terror of the Lord] i. e. "His to-be-dreaded judgment."
Beza. This translation is due to the Geneva Version, following Beza
and Calvin (Wiclif, drede). Tyndale (whom Cranmer follows) renders
more correctly 'how the Lorde is to be feared' (literally 'the fear of the
Lord,' timorem Domini, Vulg.). It is not the terror which God inspires,
but the fear which man has of Him that is meant, 'knowing what it is
to fear God.'
we persuade men] Rather, perhaps, we win over men. Compare
the use of the Greek word here used in Acts xii. 20. The Apostle is
still keeping in mind his object of clearing himself from the unjust
accusations brought against him (cf. ch. ii. 1 7). That the digressions in
ch. iii., iv., v. have not caused him to lose sight of his main object, the
vindication of the purity of his motives from the aspersions cast upon
them, may be seen by comparing v. 12 with ch. iii. 1. Having the
fear of God's judgment continually before his eyes, he persuades men to
obey the Gospel of Christ.
but we are made manifest unto God] Literally, we have been made
manifest, i. e. we are and have been all along. He knows the purity of
our motives, and will one day bear witness to them before all men. See
note on last verse.

68 II. CORINTHIANS, V. [vv. 12—14,
12 also are made manifest in your consciences. For we
commend not ourselves again unto you, but give you oc
casion to glory on our behalf, that you may have some
what to answer them which glory in appearance, and not
13 in heart. For whether we be besides ourselves, it is to
14 God : or whether we be sober, it is for your cause. For the
love of Christ constraineth us ; because we thus judge, that
and I trust also are made manifest in your consciences] Literally,
have been made manifest, with the same meaning as above, either
(1) 'by the change (see v. 17) which our ministry of Christ has produced
in your hearts and lives,' or (2) 'in your conscientious conviction of our
integrity.' Ch. iv. 2 makes the former the more probable interpretation.
See also chap. xi. 6.
12. For we commend not ourselves] 'For' is omitted by the best
editors, and its omission clears the sense. "We are not endeavouring
once more to recommend ourselves to you by what we have said. (For
'again' see note on ch. iii. 1.) That is quite needless (ch. iii. 2, 3). We
simply give you an opportunity of 'answering the fool according to his
folly,' of shewing to those who judge by the appearance only, that we,
too, have some fruits at least of our ministry to shew."
occasion to glory] The word here translated 'to glory' means, here as
elsewhere in the N. T. (see note on ch. i. 14 and on 1 Cor. v. 6), cause
of glorying or boasting. According to its strict meaning (which probably
ought not to be pressed here) it should be rendered ' supplying you with
a source whence you may find a cause of boasting on our behalf.'
in appearance] Literally, in face, i. e. in that which is visible. See
ch. x. 7.
and not in heart] Who have no ground for boasting in the purity of
their motives, because self-interest is the only spring of their actions.
Cf. 1 Cor. iii. throughout, and ch. xi. 12, 13; Gal. iv. 17.
13. For whether we be besides ourselves] Literally, were beside
ourselves, i. e. when we were with you. The reproach of madness was
afterwards cast upon St Paul by Festus (Acts xxvi. 24), aud may well
have been cast upon him before this. Cf. Acts xvii.
it is to God] Better, for God, i. e. for His cause. See 'for your
cause' below. Literally, for you.
or whether we be sober] The word here used signifies the quiet self-
restraint characteristic of the Christian. Its original meaning is to have
one's thoughts safe, and hence to be of sound, healthy mind (cf. the
Latin salvus and our 'safe and sound'). Cf. Mark v. 15; Luke viii.
-35 (where the word is opposed to the idea of madness). Also Rom.
xii. 3 ; Tit. ii. 2, 4, 6, &c.
14. For the love of Christ constraineth us] i. e. the lbve which Christ
has not only displayed, but imparted (De Wette). He refers to
Rom. viii. 35; Eph. iii. 19 (which however must be read in the light of
w. 1 7, 18). The word translated constrain signifies to coop up, keep within
narrow bounds. Cf. Luke xii. 50, where the same word occurs. It is
also used by St Luke of diseases, as in Luke iv. 38 ; Acts xxviii. 8, and

w. 15, 16.] II. CORINTHIANS, V. 69
if one died for all, then were all dead : and that he died for 15
all, that they which live should not henceforth live unto
themselves, but unto him which died for them, and rose
again. Wherefore henceforth know we no man after the 16
flesh : yea, though we have known Christ after the flesh,
of a multitude crowding, as in Luke viii. 45. Here it means 'prevents us
from doing anything but serve you for Christ's sake.'
because we thus judge] Not merely equivalent to think, but strictly
judge, i.e. form an opinion upon sufficient evidence.
that if one died for all, then were all dead] Most modern editors omit
the 'if,' which is not contained in any of the best MSS. nor versions
(except the Vulgate), and render thus, 'That one died for all : therefore all
died,' not 'were dead' as in the A. V. The meaning of the Apostle
would seem to be not that all men were dead in trespasses and sins, and
therefore needed one to die for them, but that the death of Christ, Who
had taken upon Himself to represent mankind before His Father's
throne, was in a sense a death of all mankind (0! jrowes — all collectively,
Wordsworth). "What Christ didfor Humanity was done by Humanity."
Robertson. Cf. Rom. vi. 6; 10, vii. 4, 6 (margin); Eph. ii. 13, 16;
Col. i. 20 — 22; Heb.*x. 28, x. 10. Also Gal. ii. 19, 20, ' I through law
died to law that I might live to God. I have been crucified with Christ.'
15. that they which live should not... live unto themselves] Cf. Rom.
v. 8 — 11, vi. 10 — 13, xiv. 7; Gal. ii. 20, v. 24, 25, vi. 14; Col. iii.
1 — 4; 1 John v. 18. See also note on ch. iv. 10, n. Christ's death
is our life, because He thus made atonement for sin, reconciled us to
the Father, shewed how He could be ' both just, and the justifier of
him which believeth in Jesus,' and thus made obedience possible for us
on the principle that we were 'reconciled to God,' and that henceforth
there would be 'no condemnation' for our past sins or present sinfulness,
provided we set ourselves to 'walk not after the flesh, but after the
Spirit.' His death was the means of freeing us from our bondage to
sin. His life was the enabling power which wrought our conversion.
16. Wherefore henceforth know we no man after the flesh] i.e. we
regard no man from a purely fleshly point of view (see note on ch. i. 17),
but look upon him as endowed with a new vital principle from above
which has changed his heart Cf. v. 17; Rom. viii. 1 — 11 ; 1 Cor. ii.
10 — 16. "Even in Christ a transition took place analogous to that
which happened to man in regeneration. In the Resurrection the life
according to the flesh passed over into a life according to the Spirit"
Olshausen. "He who knows no man after the flesh has entirely lost
sight in the case of a Jew, for example, of his Jewish origin, in the case
of a rich man of his riches, in that of a learned man of his learning,
in that of a slave of his slavery, and so on." Meyer. Cf. Matt. iii. 9 ;
John viii. 39; Rom. ii. 28, 29, x. 12; 1 Cor. xii. 13; Gal. iii. 28; Col. iii. 11.
yea, though we have known Christ after the flesh] i. e. from a purely
human point of view, as the Son of David simply (Rom. i. 3), not as
the Incarnate Son of God, the Divine Word. See Bishop Words
worth's note here. St Paul, and many others of the first preachers of

70 II. CORINTHIANS, V. [vv. 17, 18.
i7 yet now henceforth know we him no more. Therefore if
any man be in Christ, he is a new creature : old things are
18 past away ; behold, all things are become new. And all
things are of God, who hath reconciled us to himself by
the faith (cf. Acts i. 6), had started with such carnal conceptions, but
they had disappeared before the light of God's truth.
17. Therefore] i.e. as a conclusion from vv. 15, 16, in consequence
of Christ's Death, His Life, His superhuman, Divine personality.
if any man be in Christ] The Vulgate puts no stop at Christ, and
renders ' if there be any new creature in Christ ' (' if ony newe creature
is in Crist,' Wiclif). Tyndale translates as above. For 'in Christ,'
see Rom. xvi. 7 ; Gal. i. 22 ; and chap. xii. 2.
he is a new creature] These words may be rendered there is a new
creation, i.e. a new creation takes place within him. Whosoever is
united to Christ by faith, possesses in himself the gift of a Divine,
regenerated, spiritual humanity which Christ gives through his Spirit
(cf. John v. 21, vi. 33, 39, 40, 54, 57; 1 Cor. xv. 45; 1 Pet. i. 3, ii. 2;
and 2 Pet. i. 4. Also chap. i. 21, 22, iii. 18, iv. 11, v. 5). This life,
which he possessed not before, is in fact a new creation of the whole
man, "not to be distinguished from regeneration." Meyer. So also
Chrysostom. Cf. John i. 13, iii. 3, 5; Tit. iii. 5. The margin of the
A. V. renders let him be, which is grammatically admissible, but hardly
suits the context.
old things] Literally, the old things. Cf. the 'old man,' Rom. vi. 6;
Eph. iv. 22; Col. iii. 9; the 'former conversation' or manner of living,
before the soul was dominated by the Spirit of Christ.
are past away] Literally, passed away, i. e. at the moment of con
version. But as the Dean of Peterborough has shewn in the Expositor,
Vol. vii. pp. 261 — 263, this strict use of the aorist cannot be always
pressed in Hebraistic Greek.
behold, all things are become new] Many MSS., versions and recent
editors omit 'all things.' The passage then stands 'behold, they are
become new.' If we accept this reading, the passage speaks more
clearly of a conversion of the whole man as he is, thoughts, habitsr feel
ings, desires, into the image of Christ. The old is not obliterated, it
is renovated. As it stands in the A.V. it relates rather to a substitution
of a new nature for the old. Isai. xliii. 18,19; Rev xxi 5.
18. all things are of God) Whether natural or spiritual. He is the
Creator of heaven and earth, Gen. i. 1, as well as of the work of re
demption and of the new heart of man. Cf. chap. i. 21, v *• 1 Cor.
"'¦?3,xv 28; also John iii 16; Rom. v. 8, viii. 32. Christ came only
to fuffil His Father's Will. (John iv 3+, v. 30, vi. 39, 40). The Father
and He were one in love to the human race as in everything else,
John xvu. 21—23. All the life of God is a flow of this Divine self-
giving charity. Creation itself is sacrifice, the self-impartation of the
Divine being. Robertson.
who hath reconciled us to himself by Jesus Christ) We have to observe
here that not only was man estranged from God, but God from man
"We cannot imagine that God, Who is essentially just, should not

v. I9-] II. CORINTHIANS, V. 71
Jesus Christ, and hath given to us the ministry of recon
ciliation ; to wit, that God was in Christ reconciling the 19
world unto himself, not imputing their trespasses unto
abominate iniquity, yet there is no incongruity in this — that a father
should be offended with that son which he loveth, and at that time
offended with him when he loveth him." Bp Pearson. "God is angry
with the wicked. For Christ was the representative of God under the
name of Humanity. Now Christ was angry. That therefore which God
feels" — or rather the relation in which He stands towards sin — "corre
sponds with that which in pure Humanity is the emotion of anger. No
other word then will adequately represent God's feeling" (or rather
attitude). Robertson. But the reconciliation was God's work of love,
carried out by Jesus Christ, Who came to reveal His Nature and
beneficial purposes to mankind, and to accomplish them by taking
our mortal flesh, by His pure and stainless life, by His mysterious Death
upon the Cross for our sakes, by His Resurrection from the dead, as well
as by His sending His Spirit to work out His blessed Will in us. This
is 'reconciliation by Jesus Christ' The words reconcile, reconciliation,
are deliberately preferred by the translators of the A. V. to the word
atone, atonement, which is only to be found as an equivalent for the Greek
word here used in Rom. v. ir. Cf. Rom. v. 10, xi. 15; 1 Cor. vii. 11,
as well as a similar word occurring in Eph. ii. 16; Col. i. 20, 21. See
also notes below.
the ministry of reconciliation] Literally, the reconciliation, i.e. that
which has just been mentioned. Cf. ch. iii. 3, where St Paul describes
the Corinthians as an Epistle of Christ ministered by him with the
Spirit of the living God. The word ministry signifies service ren
dered freely, not of compulsion. It carries with it the idea of diligence,
whatever derivation of the Greek word we take. It was the Apostles'
task, voluntarily undertaken by themselves, to proclaim the good tidings
of reconciliation through Christ throughout the world, and thus to put
it in men's power to accept and act upon it. Tyndale, followed by
Cranmer and the Geneva Version, render and hath given unto us the
office to preach the atonement.
19. to wit, that) i. e. this is the tenor of our message.
God was in Christ reconciling] Or 'that God in Christ was recon
ciling.' Either translation is grammatically and theologically admis
sible. The former translation, preferred by the Latin expositors, lays
most stress upon the indwelling of God in Christ (cf. John xiv. 10, xvii.).
The latter, which has found most favour among the Greek commenta
tors, indicates the fact, not merely that God reconciled the world, but
that the process of reconciliation was carried on "in the Person and work
of Christ." Meyer.
the world unto himself] It is frequently declared in Scripture that
God's purpose embraces all mankind ("the whole world," Alford). Cf.
John i. 29, iii. 16, iv. 42, vi. 33; 1 Tim. ii. 4, iv. 10; 1 John ii. 2, &c.
not imputing their trespasses unto them] irapaimi/iaTa, trespasses,
literally, fallings aside from the path. The English word is derived
from an old French word trespasser, which, like transgress, has a

72 II. CORINTHIANS, V. [v. 20.
them ; and hath committed unto us the word of reconcilia-
> tion. Now then we are ambassadors for Christ, as though
God did beseech you by us : we prayjiw in Christ's stead,
similar meaning to the Greek, namely, to pass over the boundary. This
passage explains the nature of the process of reconciliation. It is a very
simple one. It consists in the fact that in consequence of Christ's
mediatorial work; God no longer imputes sin to man, i. e. regards his
sin as though it had not been committed. Cf. Rom. iii. 25, iv., viii. 1.
Why this is so, and how it comes to pass that God is both 'just and the
justifier of him that believefh in Jesus,' the Apostle does not explain, nor
is any complete explanation given in Holy Scripture, which has con
cerned itself on this point less with theory than with fact. See however
v. 15 — 18 ; also Rom. v. 8 — n ; Heb. ix. 12 — 14, 28, x. 10 — 14, &c. The
word here translated imputed is translated indifferently by that word,
and by reckoned and accounted in the A.V. It signifies (1) to consider
(as in Rom. viii. 18), and hence (2) to consider a thing as having been
done, to reckon or impute.
and hath committed unto us] Literally, and placed in us (puttidin us,
Wiclif). It signifies more than a simple entrusting with, including (1)
the reception of the reconciliation by the first preachers of the Gospel,
and (2) their proclamation of it as well by their lives as by their teaching.
the word of reconciliation] So Wiclif and the Rhemish Version.
Tyndale, Cranmer and the Geneva Version render the preaching of the
atonement. The Greek, which is here rendered by 'word,' signifies (1)
the abstract reason of a thing, (2) the discourse which is held about it,
and (3) the word which expresses it. The use of three distinct tenses in the
three members of this sentence is not a little remarkable. The imperfect,
used of God's reconciling work in Christ, relates to the continuation of
that work throughout the whole of His earthly ministry. The present,
in the word 'imputing,' signifies that this work of non-imputation is still
going on. The aorist, used in the word translated 'hath committed,'
relates to the moment when God 'accounted' St Paul 'faithful, putting
him into the ministry,' 1 Tim. i. 12.
20. Now then we are ambassadors for Christ] Literally, we under
take an embassy (legatione fungimur, Vulgate; usen message, Wiclif).
Tyndale, followed by Cranmer and the Geneva Version, render, are
messengers in the roume of. The Rhemish characteristically renders by
legates. The signification 'in the room of,' for iwko, is doubtful. It is
perhaps better to render 'for' with the A.V. (Vulgate, pro). Cf. Eph.
vi. 20. An ambassador represents the monarch from whom he is sent,
in all matters relating to his mission. What the nature of the mission
was, and what the powers of the ambassadors, is stated in the remaining
words of the verse.
as though God did beseech you by us) See notes on ch. i. 3. God may
be said rather to exhort or encourage than to beseech (as if God monestith
bi us, Wiclif). This, then, was the object for which the full powers of
the ambassadors were given, an object still more clearly defined in what
follows, Cf. Mai. ii. 7; Gal. iv. 14.

w. 21 ; 1,2;] II. CORINTHIANS, V. VI. 73
be ye reconciled to God. For he hath made him to be sin »
for us, who knew no sin ; that we might be made the right
eousness of God in him.
1 — to. How God's Ministers carry on this Work of
Reconciliation.
We then, as workers together with him, beseech you also 6
that ye receive not the grace of God in vain. (For he saith, 2
we pray you in Christ's stead, be ye reconciled to God] Rather, we
intreat on behalf of Christ (see above). First there was the encouraging
tidings that there was 'henceforth no condemnation' to those who
accepted the reconciliation offered through Christ (or perhaps the ex
hortation to accept it, see last note), and next the still more urgent
entreaty on Christ's behalf that they would accept it.
21. For he hath made him to be sin for us] Literally, He made, i. t.
in the Sacrifice on the Cross. The word sin has been variously ex
plained as a sin-offering, a sinner, and so on. But it is best to take the
word in its literal acceptation. He made Him to be sin, i. e. appointed
Him to be the representative of sin and sinners, treated Him as sin
and sinners are treated (cf. v. 15). He took on Himself to be the repre
sentative of Humanity in its aspect of sinfulness (cf. Rom. viii. 3 ; Phil.
ii. 7) and to bear the burden of sin in all its completeness. Hence He
won the right to represent Humanity in all respects, and hence we are
entitled to be regarded as God's righteousness (which He was) not in
ourselves, but in Him as our representative in all things. See also
v. 14.
who knew no sin] Cf. Heb. iv. 15; 1 Pet. ii. 22 ; 1 John iii. 5; also
John viii. 46.
that we might be made the righteousness of God in him] We not only
are regarded as God's righteousness, but become so, by virtue of the in
ward union effected between ourselves and Him by His Spirit, through
faith. See v. 17 and note. "He did not say righteous, but righteous
ness, and that the righteousness of God." Chrysostom. See also Bp
Wordsworth's note. Cf. Rom. i. 17, iii. 22, v. 19, a. 3; 1 Cor. i. 30.
Ch. VI. 1—10. How God's Ministers carry on this
Work of Reconciliation.
1. We then, as workers together with him] Cf. 1 Cor. iii. 9, which,
together with the context here, shews that our translators, following the
Geneva Version, rightly supply 'with Him' here. The earlier transla
tions render more literally. Wiclif, helpinge. Tyndale, as helpers.
beseech you] Better with the earlier versions exhort (monesten,
Wiclif)- See note on ch. i. 3, v. 20.
that ye receive not the grace of God in vain] i.e. that ye make not His
kindness in being reconciled to you through Jesus Christ useless by neg
lecting to walk according to the new life He hath given you in Him
(ch. v. 17). That even the new life itself may be so received as to make

74 II. CORINTHIANS, VI. [vv. .3, 4-
I have heard thee in a time accepted, and in the
day of salvation have I succoured thee: behold,
now is the accepted time ; behold, now is the day of salva-
3 tion.) Giving no offence in any thing, that the ministry be
4 not blamed : but in all things approving ourselves as the
ministers of God, in much patience, in afflictions, in neces-
its reception useless is clear from the words 'Every branch in Me that
beareth not fruit He taketh away.' John xv. 2. "For lest they should
think that believing on Him that calleth is itself reconciliation, he adds
these words, requiring the earnestness which respects the life."
Chrysostom. 2. For he saith] In Isai. xlix. 8. The passage follows the LXX.
translation. / have heard thee in a time accepted] The words in the original refer
to Christ. Here, however, they are applied to His Covenant people,
united to Him by faith and the communication of His Nature, and
therefore naturally entitled to expect the fulfilment of the promises made
to Him. "We know," says Calvin, "what is the relation between the
Head and the members. " '
behold, now is the accepted time) The word in the Greek is stronger
than before ; ' the time oifavourable acceptance. ' Our translation is due to
Cranmer. Tyndale marks the distinction by translating accepted above,
and well accepted in this place. The Vulgate renders by accepto and
acceptabile. The life of the Christian is a continual acknowledgment in
life and conduct of the 'word of reconciliation' he has received. The
'time of favourable acceptance,' therefore, the 'day of salvation,' is ever,
not in the past, but in the present.
3. Giving no offence in any thing] This verse is closely connected
in sense with v. 1. St Paul now enters upon a long passage in which
he shews how the 'ministry of reconciliation' is practically carried on.
The demeanour of the Apostles towards those among whom they
preached the Gospel is as forcible a mode of proclaiming the reconcilia
tion as their words. Yet he has not lost sight of the vindication of him
self, which runs through the whole Epistle. You may judge for your
self, he is saying in effect, whether this be the conduct to expect from one
charged with such a mission.
offence] The Greek word is derived from a verb signifying to dash to
the ground, and signifies, therefore, anything which causes one to fall,
the ministry) i. e. of reconciliation. See above.
4. approving] The word is the same as is translated 'commend' in
ch. iii. 1, and there is an obvious reference here to v. 1 — 3 of that chapter.
as the ministers of God] There is an ambiguity in the A. V. here. The
Apostle means 'we, as ministers of God; recommend ourselves to those
to whom we minister' in the way afterwards mentioned, not that the
Apostles prove themselves to be ministers of God by their conduct.
Tyndale renders let us behave ourselves as the ministers of God.
in. much patience] Dean Stanley divides the means by which the

vv, 5, 6.] II. CORINTHIANS, VI. 75
sities, in distresses, in stripes, in imprisonments, in tumults, s
in labours, in watchings, in fastings ; by pureness, by know- 6
ledge, by longsufifering, by kindness, by the Holy Ghost, by

Apostle commended himself into four classes: (1) from patience (or
rather endurance) to 'fastings,' referring to the bodily sufferings of the
Apostle; (2) from 'pureness to 'love unfeigned, ' referring to the virtues,
that is, the manifestations of the Divine presence in St Paul ; (3) from
'by the word of truth' to 'by evil report and good report,' referring
to the means whereby he was enabled to prove himself to be a true
minister of God ; and (4) the remainder, relating to the acceptation in
which the Apostles were held, and its contrast with the reality. Bengel
also would subdivide the first class into three triplets of sufferings. But
this is perhaps somewhat fanciful'.
in afflictions] The word thus rendered is translated indifferently by
tribulations (Wiclif so renders it here) and afflictions in the A. V. See
note on ch. iv. 8.
in distresses] See note on ch. iv. 8.
5. in stripes] Cf. ch. xi. 23, 24; Acts xvi. 23.
in imprisonments] Cf. ch. xi. 23. The Acts of the Apostles, up to
this date, records only one such, namely that at Philippi, Acts xvi.
23 — 40. But the Acts is far from recording all the events of St Paul's
life. See notes on ch. xi. and on ch. i. 8.
in tumults] The word in the original signifies primarily unsettlement.
Cf. margin of A. V. , tossings to and fro. St Chrysostom would interpret
it of the uncertain dwelling-place of the Apostle. But the word came
to mean disorder or tumult. See Luke xxi. 9; 1 Cor. xiv. 33; James
iii. 16, as well as ch. xii. 20, where the word occurs. In these passages
moral disorder, not local unsettlement, is clearly implied. For the
tumults which the Apostle went through see Acts xiii. go, xiv. 5, 19,
xvi. 22, xvii. 5, xviii. 12, xix. 23 — 41.
in labours] i.e. (1) the toils by ivhich he supported himself (cf. Acts
xviii. 3, xx. 34; 1 Thess. ii. 9; 2 Thess. iii. 8); and (2) his labours for
the cause of Christ (cf. Rom. xvi. 12; 1 Tim. iv. 10).
in watchings] Literally, sleeplessnesses, caused by "manual labour,
teaching, travelling, meditating, praying, cares and the like." Meyer.
in fastings) Since St Paul himself distinguished these fastings from
ordinary hunger and thirst (ch. xi. 27) we must do so also. "Not fast
ing from want, but a voluntary exercise of abstinence." Calvin. Fasting,
we know, was practised under the new Covenant as well as the old. See
Acts xiii. 2, 3, xiv. 23.
6. by pureness] The preposition in the Greek is not changed here,
though the Apostle turns from outward to inward signs of his sincerity,
a change marked in our version by the use of ' by' for 'in.' Wiclif and
the Rhemish, following the Vulgate, give the more restricted sense
chastity here. But see 1 Tim. v. 22; 1 Pet. i. 22; 1 John iii. 3.
by the. Holy Ghost] i.e. by Whom we are inspired in our whole mind
and conduct. Cf. Rom. viii. 4, 5; Gal. v. 16, 25.

7_6  II. CORINTHIANS, VI. [vv. 7—10.
7 love unfeigned, by the word of truth, by the power of God,
by the armour of righteousness on the right hand and on
s the left, by honour and dishonour, by evil report and good
9 report : as deceivers, and yet true ; as unknown, and yet
well known; as dying, and behold, we live; as chastened,
10 and not killed ; as sorrowful, yet aiway rejoicing ; as poor,
unfeigned] Love might easily enough be feigned for selfish purposes.
St Paul could appeal to his own career to shew that his love was as real
as its expression was ardent. Cf. v. 1 1 and note. Also Rom. xii. 9,
where the Greek is the same as here.
7. by the word of truth] i. e. the Gospel of reconciliation, with which
he was entrusted. Cf. Gal. ii. 5; Eph. i. 13, iv. 21; Col. i. 5; 2 Tim
ii. 15; James i. 18.
by the power of God] This is an expression very common in the N.T.;
and, as Acts viii. 10 shews, was not confined to the Christian Church.
See Matt. xxii. 29; Luke ix. 43; Rom. i. 16; 1 Cor. i. 18, 24, &c.
Also 1 Cor. iv. 19, 20, v. 4, and ch. xiii. 10.
by the armour of righteousness] Rather weapons (arma, Vulgate).
The translation in the text — which we owe to Tyndale — is possibly
suggested by passages such as Eph. vi. 11, 13; 1 Thess. v. 8. Cf.
ch. x. 4.
on the right hand and on the left] i.e. offensive and defensive, shield as
well as spear.
8. by honour and dishonour] The preposition is here changed in
the original, and not in our version. It means either by means of, or
by endurance of, both of which senses are given by our English through.
The sense is that not only did he persevere through evil report and
good report, but that both were overruled to the furtherance of the
Gospel. as deceivers, and yet true] The Apostle now reaches the last division
of the modes in which he sets forth the genuineness of his mission. This
consists in the contrast between the ideas of his person and work formed
by the world without, and the fact of which he was conscious within.
The world (Matt, xxvii. 63) held Jesus Christ to be a deceiver, and 'the
disciple is not above his master.'
9. as unknown, and yet well known] The passage would be better
without the 'yet' interpolated by our translators (following Tyndale).
St Paul was 'unknown' to some, and 'well known' to others. Cf.
ch. iii. 1, 2, iv. 2, v. n.
as dying, and behold, we live] See ch. iv. 10, n. Also Rom. viii. 36,
37; 1 Cor. iv. 9, xv. 31; Eph. ii. 6; Col. ii. 13, iii. i_4.
as chastened, and not killed] Cf. Ps. cxviii. 18, which was no doubt
in the Apostle's mind. Also ch. vii. 4.
10. as sorrowful, yet alway rejoicing] Or afflicted, see ch. ii. 2.
What the afflictions of the Apostle were, is obvious enough. His
fount of joy was independent of things external. See Rom. v. 3, 11 :
Phil. ii. 16, 17, iv. 4; 1 Thess. v. 16, and ch. xii. 10.

77

w. n, 12.] II. CORINTHIANS, VI.
yet making many rich; as having nothing, and yet possessing
all things,
n — VII. i. Such a Ministry demands a suitable response
on the part of those on whose behalf it is exercised.
O ye Corinthians, our mouth is open unto you, our heart n
is enlarged. Ye are not straitened in us, but ye are strait- 12
making many rich] With the riches of the Gospel. See Eph. i. 7, 1 8,
ii. 7, iii. 8, 16, &c.
possessing all things] The whole passage bears a close similarity to
I Cor. vii. 29 — 31, where, however, the tum given to the thought
assumes a converse form. It was in Christ that His ministers could
be said to possess all things. Cf. Rom. viii. 32; 1 Cor. iii. 22, 23.
Also Phil. iv. 13.
11 — VII. 1. Such a Ministry demands a suitable response
on the part of those on whose behalf it is exercised.
11. our mouth is open unto you] i.e. we have spoken with perfect
frankness on all points, keeping nothing back, because we love you.
Chrysostom. Cf. ch. iii. 12.
our heart is enlarged) Rather, hath been enlarged, i.e. in what has
been said. Chrysostom quotes Rom. i. n, 13; Gal.iv. 19; Eph. iii. 14;
Phil. i. 7, iv. 1 ; Col. ii. 1, 2 ; 1 Thess. ii. 7, 8, 19 as instances of St
Paul's love of the faithful. Cf. also Rom. xv. 32; 2 John 4;
3 John 3, 4. The expression refers to the expansive effect of love and
sympathy in the affections, just as we speak of a man of wide sympathies
as 'large-hearted.' The passages cited from the O.T. by Dean Stanley
(1 Kings iv. 29; Ps. cxix. 32; Isai. Ix. 5) seem to have a somewhat
different signification, that of the enlargement and exaltation consequent
on the possession of intellectual, spiritual, or, in the last passage, it may
be even material advantages. Robertson observes here, "Now what
makes this remark wonderful in the Apostle's mouth is that St Paul had
received a multitude of provocations from the Corinthians. They had
denied the truthfulness of his ministry, charged him with interested
motives, sneered at his manner, and held up to scorn the meanness of
his appearance. In the face of this his heart expands ! "
12. Ye are not straitened in us, but ye are straitened in your own
bowels) i.e. "our heart is large enough to receive you and give you full
possession of our affections, but yours is too narrow to receive any one
but yourselves;" for such would seem to be the meaning hinted at,
though not fully expressed, by the Apostle. The word bowels is a
Hebraism for loving-kindness. As instances of its use in the O. T.,
take Cant. v. 4 ; Isai. xvi. 1 1 ; and in the New, Phil. ii. 1. For straitened
(angwischid, Wiclif) see note on ch. iv. 8. The original meaning of the
word is to coop up in a narrow space. The word strait in the sense of
narrow (Latin, strictus) was a common phrase when the A.V. was made.

78 II. CORINTHIANS, VI. [vv. 13— '5-
t3 ened in your own bowels. Now for a recompence in the
same, (I speak as unto my children,) be ye also enlarged.
14 Be ye not unequally yoked together with unbelievers : for
what fellowship hath righteousness with unrighteousness?
I5 and what communion hath light with darkness ? and what
concord hath Christ with Belial ? or what part hath he that
e.g. Matt. vii. 13. It survives in modern English in such words as
straits, strait-waistcoat.
13. Now for a recompence in the same] " St Paul details the circum
stances of his ministry, and he asks in return, not the affection of the
Corinthians, nor their admiration, but this: that they 'receive not the
grace of God in vain,' and again 'be ye also enlarged.'" Robertson.
Tyndale, whom Cranmer follows, has a curious mistranslation here, /
promyse you lyke retvarde with me as to my children.
be ye also enlarged] i.e. return my affection by shewing a similar
sympathy with mine for all who are Christ's.
14. Be ye not unequally yoked together with unbelievers] Dean Stanley
observes on the " remarkable dislocation of the argument here." But the
connection of thought is not difficult to trace. The Only reward (see last
verse) St Paul sought from the Corinthians was conduct in accordance
with the Gospel of Christ. This was the best form their sympathy with
him could take. Therefore he touches on some of the points on which
they were in the habit of doing most violence to their Christian profession.
They did not keep sufficiently aloof from unbelievers, but even went so
far as to 'sit at meat' with them 'in the idol-temple' (see 1 Cor. viii., x.,
and notes) and thus become partakers with them in their idolatry, whereby
they were the cause of infinite mischief to the souls of their brethren.
The reference in the words 'unequally yoked together' is to the precept
in Deut. xxii. 10, a precept, like many similar ones in the same chapter
(vv. 9, 11, 12) and elsewhere in the Mosaic laws, manifestly figurative
in its character. The Apostle's words must not be confined to inter
marriages with the heathen, though of course it includes them in the
prohibition. It refers to all kinds of close and intimate relations. "They
are yoked together with unbelievers, who enter into close companionship
with them." Estius.
what fellowship] The word thus rendered here is not the same as
that rendered communion below, a word which (see notes on 1 Cor. i. 9,
x. 16) is itself rendered indifferently by communion and fellowship in the
N. T., but is derived from the word signifying to partake (partynge,
Wiclif), e.g. in 1 Cor. a. 17. See Eph. v. 7; also 1 Maccabees i.
13 — 15 and 2 John n.
unrighteousness] Literally, lawlessness, the normal condition of the
heathen man, Rom. vi. 19, while the Christian is endowed with 'God's
righteousness,' ch. v. 21.
light with darkness] Cf. John i. 5, iii. 19, the one signifying the
condition of man in Christ, the other his condition without Christ. See
also Eph. v. 8 ; 1 Thess. v. 5 ; and ch. iv. 4.
15. Belial] This word, derived from two Hebrew ones signifying 'of

w. 16, 17.] II. CORINTHIANS, VI. 79
believeth with an infidel ? and what agreement hath the 16
temple of God with idols? for ye are the temple of the
living God; as God hath said, I will dwell in them,
and walk in them; and I will be their God, and
they shall be my people. Wherefore come out from ,,
among them, and be ye separate, saith the Lord, and
no profit,' was used in the O.T. (e.g. Deut. xiii. 13; 1 Sam. ii. 12) in
the phrase 'child,' 'son' or 'daughter of Belial,' to signify a worthless
person, and generally (as in Deut. xv. 9, in the Hebrew) as a substantive
signifying worthlessness. It seems to have been personified among the
later Jews (some such personification seems clearly indicated by the
language of the Apostle), and to have become a synonym for Satan.
Similarly we find the idea of Belial presented in Judges xix. 22 personi
fied by Milton in Paradise Lost, Book I. 490. But we must guard
against importing the imaginations of the poet into the interpretation of
the Scriptures.
16. what agreement hath the temple of God with idols?) Cf. 1 Cor.
iii. 16, 17, vi. 19, 20, viii. 10, x. 14 — 21. St Paul does not lay stress on
the abuse of liberty to which he devotes so large a portion of the first
Epistle (see note on v. 14), but we may gather from this hint that there
was still some need of improvement in this particular as well as in the
general relations of Christians with heathens.
for ye are the temple of the living God] Cf. 1 Cor. iii. 16; Eph.
ii. 21, 22; 1 Tim. iii. 15; Heb. iii. 6; 1 Pet. ii. 5.
as God hath said] The Apostle here combines, as was customary
among Jewish teachers, Lev. xxvi. 11, 12 with Ezek. xxxvii. 26, 27,
xliii. 7 (cf. also Zech. ii. 10, 11). The citation is in many respects
verbally accurate, but it is a citation, no doubt, from memory. The
Apostle has,-however, given a Christian turn to his translation. The
Hebrew cannot be shewn to mean more than 'I will dwell among them.'
The LXX., in the remarkable word i/nrepiira.T'qo'w, seems to have antici
pated the Christian idea of the indwelling of God in His people. But the
Apostle was evidently also thinking of some words of Christ, known to
him by tradition, and afterwards recorded by the Evangelist St John in
such passages as John vi. 56, xvii. 21, 23.
and I will be their God, and they shall be my people] St Paul here
boldly transfers the prophecies that relate to the earthly Israel to the
spiritual Israel, the Christian Church. Cf. Rom. ix. 25, 26; 1 Cor.
x. 1 — n; Gal. iv. 26; Heb. xii. 22; 1 Pet. ii. 9, 10; Rev. iii. 12,
xxi. 2, 10.
17. Wherefore come out from among them) A combination of Isai.
Iii. 11 with Ezek. xx. 34. This passage must be read in conjunction
with 1 Cor. v. 10, and must be understood »^ot of absolute separation,
but of abstinence from any kind of intimacy. "Wherever union in the
highest cannot be, wherever idem velle atque idem nolle is impossible,
there friendship and intimate partnership must not be tried." Robert
son.

So II. CORINTHIANS, VI. VII. [vv. 18; 1,2.
touch not the unclean thing; and I will receive you,
.8 and will be a Father unto you, and ye shall be my sons and
7 daughters, saith the Lord Almighty. Having therefore
these promises, dearly beloved, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting holiness
in the fear of God.
2 — 16. Exhortation to set aside all suspicion and to confide in
the Apostle's love and zeal for their spiritual well-being.
2 Receive us ; we have wronged no man, we have cor-
and touch not the unclean thing] The passage (see Isai. Iii. n) refers
to the priests and Levites, and relates to the ceremonial defilement
caused by contact with whatever was unclean. See for instance Lev.
xi. 8, 24, 31 — 40; also Rev. xviii. 4.
18. saith the Lord Almighty] Another combination of various
passages. See 2 Sam. vii. 14; Isai. xliii. 6; Ezek. xi. 20, xiv. 11,
xxxvii. 27.
Ch. VII. 1. Having therefore these promises] Literally, promises
such as these (soche promeses, Tyndale and Cranmer), i. e. those that
have just been mentioned.
let us cleanse ourselves from all filthiness] Rather, defilement (see last
note but two), sin taking the place of 'the unclean thing' under the law.
For what is meant by defilement in the case of a Christian, see Matt.
xv. 18 — 20; Mark vii. 20 — 23, where, however, the word translated
' defile ' means to make common, i.e. to reduce to the same condition as
the rest of mankind. Here it is the stain oi sin which is the pre
dominant idea.
of the flesh and spirit] i.e. inward as well as outward. See 1 Sam.
xvi. 7 ; Matt. xii. 34, 35. The outward defilement is caused by sins of
the flesh, or bodily part of man, the inward by those of the spirit, such
as pride, unbelief, and the like.
perfecting holiness in the fear of God] Perfection, and nothing less, is
to be the aim of the Christian. Cf. Matt. v. 48; Rom. xii. 2 ; Col. i. 22,
28, iv. 12. With this view he is to cleanse himself daily by sincere re
pentance from every defilement of sin, and to watch that he offend not
in like kind again. Cf. also 1 Thess. iv. 3; 1 Pet. iii. 15. The fear of
offending God (cf. ch. v. 1 1 ) is a very necessary element in the process
of sanctification. "We cannot do without awe: there is no depth of
character without it. Tender motives are not enough to restrain from
sin." Robertson.
2 — 16. Exhortation to set aside all suspicion and to
confide in the Apostle's love and zeal for their
spiritual well-being.
2. Receive us] Literally, Make room for us ('capaces estate nostri,'
Erasmus and Calvin. Tyndale and Cranmer, incorrectly, understonde

vv. 3, 4.] II. CORINTHIANS, VII. 81
rupted no man, we have defrauded no man. I speak not 3
this to condemn you : for I have said before, that you are
in our hearts to die and live with you. Great is my bold- 4
us). The word here used is to be found in the sense oi having room for
in Mark ii. 2; John ii. 6, xxi. 25. These words have reference to ch. vi.
12, 14, where see notes. The connection of what follows with what
has just preceded is to be found in the thought which underlies the
whole, that St Paul's only desire is the spiritual advancement of his
flock. we have wronged no man, we have corrupted no man, we have defrauded
no man] Perhaps these words should be rendered 'we wronged,
corrupted, defrauded no man, ' i. e. during the course of our ministry at
Corinth. St Paul here refers to the charges brought against him. He
had been accused of wronging the Corinthians by claiming an authority
to which he had no right, and which he turned to his own account (see
1 Cor. ix. 1—6; 2 Cor. i. 12 — 17, v. 12, vi. 3, 4, 12, x. 7 — n, xi. 7,
xii. 14) ; of corrupting them by preaching false doctrine, ii. 17, iv. 2 (un
less, with Thomas Aquinas, we interpret it oi bad example); oi defraud
ing them, xii. 17, 18, where the word here used is translated 'make a
gain of.' To this he replies by challenging them to prove their asser
tions, to name a single instance in which he had done either. Dr
Plumptre regards the words 'corrupted' and 'defrauded' as referring to
sensual sin, and illustrates by the revolting charges of immorality
brought against the Christians by those who misinterpreted their
brotherly and sisterly affection. It is true that the word here translated
'defrauded' seems to have a reference to something more than mere greed
of gain. See note on 1 Cor. v. 10, 11. Still, the word translated 'cor
rupted ' and its derivatives do not appear to have had any such restricted
sense in St Paul. See, for instance, 1 Cor. iii. 17, ch. xi. 3 of this
Epistle; and, in a less degree, Eph. iv. 22. And, however common
such charges were in the days of Minucius Felix and Tertullian, they
are not hinted at elsewhere in Scripture, but rather the contrary. See
1 Pet iv. 4 ; 2 Pet. ii. 1.
3. I speak not this to condemn you] "It might seem as if this were
spoken at them with indirect reproach. Therefore he adds, ' I am not
reproaching you for past injustice : I only say these things to assure you
of my undiminished love.' " Robertson.
for I have said before] See ch. i. 6, iv. 10 — 12, 15, v. 11, 13 — 15.
you are in our hearts to die and live with you] ' ' There is one thing in
the character of St Paul which often escapes observation. Carlyle calls
himan 'unkempt Apostle Paul,' and some say of him, ' he was a man rude,
brave, true, unpolished.' We all know his integrity, his truth, his
daring, his incorruptible honesty. But besides these, there was a refined
and delicate courtesy, which was for ever taking off the edge of his
sharpest rebukes, and sensitively anticipating every pain his words might
give." Robertson. He refers to Philemon 8, 12, 14, 17 — 20; Acts
xxvi. 29; and Phil. iii. 18. See also 1 Cor. iv. 14; 2 Cor. vi. 11 — 13,
ix. 4, and the whole of the present chapter. Robertson's whole com-
6—2

82 II. CORINTHIANS, VII. [w. 5, 6.
ness of speech toward you, great is my glorying of you : I
am filled with comfort, I am exceeding joyful in all our
s tribulation. For, when we were come into Macedonia, our
flesh had no rest, but we were troubled on every side; with-
6 out were fightings, within were fears. Nevertheless God,
that comforteth those that are cast down, comforted us by
mentary on this chapter is invaluable to any one who desires to grasp
the full meaning of the Apostle. For the expression 'in our hearts,' see
Phil. i. 7. The commentators have pointed out a- similar expression to
that in the text in Horace, Odes, III. 9. 24, " Tecum vivere amem, tecum
obeam libens." Wordsworth refers to the Theban sacred band, and to
a similar passage in Athenaeus. But a deeper meaning is suggested by
a comparison of ch. iv. 10, n, 12 and notes. Also cf. ch. iii. 2.
4. Great is my boldness of speech toward you] Cf. note on ch.
iii. 12.
great is my glorying of you] See notes on ch. i. 14 and ch. v. 12. The
word here signifies not the ground of rejoicing or boasting, but, as A. V. ,
the act itself. St Paul explains his boldness of speech by the confidence
he has that it will not be misplaced. This is another instance of the
delicate tact of the Apostle referred to above.
comfort) For this word and tribulation, see notes on ch. i. 3, 4. So
also below in vv. 6, 7.
I am exceeding joyful] Literally, I abound overmuch with Joy. The
English word exceedingly has lost much of its original force.
5. For, when we were come into Macedonia] See Acts xx. 1, and
ch. ii. 13.
our flesh had no rest] The word translated rest means rather ease, re
mission of care. The phrase is precisely the same as in ch. ii. 13, with
the substitution of 'flesh' for 'spirit' The change of expression is
noticeable, and must imply that St Paul's inward anguish, like that of other
men, seriously affected his bodily health. See Robertson's note. There
is a peculiar vividness in the Greek and in ch. ii. 13 here, which can
hardly be reproduced in a translation.
without were fightings, within were fears] Literally and more empha
tically, fightings without, fears within (without forth figtyngis and
dredis wilhynne, Wiclif). The first were probably controversies with
gainsayers such as always attended St Paul's fervent preaching of the
Gospel. A 'door,' we read, had been opened to him at Troas (see
note on ch. ii. 12). What results were likely to follow from this we
learn from Acts xiii. 45, xiv. 4, 5, 19, xvi. 19, xvii. 5 — 8, 13., &c. What
the fears were scarcely needs explanation. They related to the mission
of Titus and its reception by the Corinthians.
6. those that are cast down] The word roirewos, says Dean Stanley,
never (except in metaphors in the N.T.) has the meaning of 'humble,'
but only acquired such a meaning in later times to express the Christian
grace of humility. It occurs in Matt. xi. 29 ; Luke i. 52 ; James iv. 6 •
1 Pet. v. 5. > In Rom. xii. 16 and in James i. 9 it. is translated men of low
degree, or estate. See also note on ch. x. 1. The substantive formed

w. 7—9.] II. CORINTHIANS, VII. 83
the coming of Titus ; and not by his coming only, but by 7
the consolation wherewith he was comforted in you, when
he told us your earnest desire, your mourning, your fervent
mind toward me ; so that I rejoiced the more. For though 8
I made you sorry with a letter, I do not repent, though I
did repent : for I perceive that the same epistle hath made
you sorry, though it were but for a season. Now I rejoice, 9
from it is translated humility and humbleness of mind, save in Phil. ii. 3,
where we have lowliness of mind ; while the verb is used in Luke iii. 5 of
the hills being made low, and in Phil. ii. 8 of what is called the
'humiliation' of Christ.
by the coming of Titus] " 'By the coming and presence of Titus,' as in
the frequent use of the word to describe the Advent of Christ. " Stanley.
See Matt. xxiv. 3; 1 Cor. xv. 23; 1 Thess. ii. 19, iii. 13, iv. 15;
2 Thess. ii. 1, &c.
7. and not by his coming only, but by the consolation] See ch. ii. 14,
which is explained by this passage. It was not the mere presence of Titus,
but the tidings he brought, which so rejoiced the Apostle.
fervent mind] Literally, zeal (loue, Wiclif). Our translation is due
to Tyndale, who seems to have borne in mind the derivation of the word
from a verb signifying to boil up. Meyer translates it 'your warm
interest in me,' and explains by 'to appease me, to obey me and the
like.' The word has also an evil sense in Scripture— -jealousy, as in
1 Cor. iii. 3; Gal. v. 20; and ch. xii. 20. There is an instance of an
intermediate sense in ch. xi. 2. It seems to signify any warm or strong
feeling with regard to a person, whether for good or for evil.
8. with a letter] Rather, by the letter, i. e. the First Epistle.
though I did repent] "There was a moment in the Apostle's life
when he half regretted what he had done. To some persons this would
be perplexing. They cannot understand how an inspired Apostle could
regret what he had done : if it were done by inspiration, what room could
there be for misgivings? And if he regretted an act done under God's
guidance, just as any common man might regret a foolish act, how could
the Apostle be inspired? But this, which might perplex some, exhibits
the very beauty and naturalness of the whole narrative. God's inspira
tion does not take a man and make a passive machine of him. When
God inspires, His spirit mixes with the spirit of man in the form of
thought, not without struggles and misgivings of the human element.
Otherwise it would not be inspiration of the man, but simply a Divine
echo through the man." Robertson. Similar conflicts of the human
with the Divine in the inspired writers may be seen in Exod. iv. 10 — 14,
vi. 12; Jer. i. 6 — 9, xiv. 13, xx. 7 — 9, 14 — 18, and in the whole
book of Jonah.
for I perceive that the same epistle hath made you sorry] There are a
good many various readings here, and the editors have adopted various
punctuations, possibly from the difficulty mentioned in the last note.
But in truth there need be no such difficulty. The right course was

84 II. CORINTHIANS, VII. [v. 10.
not that ye were made sorry, but that ye sorrowed to repent
ance : for ye were made sorry after a godly manner, that ye
10 might receive damage by us in nothing. For godly sorrow
worketh repentance to salvation not to be repented of: but
that taken in the First Epistle, under the inspiration of the Holy Spirit.
But after the Epistle was sent, the tender human heart of St Paul
doubted whether he had done right, whether he had not given unneces
sary pain, and the like, and his mind was not fully set at rest on the
point until the arrival of Titus shewed him clearly the hand of God
in the matter. Such self-questionings are constantly going on in the
mind of every conscientious man, even when he has been acting most
thoroughly under the guidance of God's Spirit. The word here trans
lated made sorry, which is owing to Wiclif, is the same word which in
ch. ii. is rendered 'caused grief and 'grieved.'
9. Now I rejoice, not that ye were made sorry] Another instance of
the tender consideration of St Paul (see note on v. 3). He will not run
the risk of being supposed, even for a moment, to have taken pleasure
in others' pain.
repentance] It cannot be too strongly insisted upon that the Greek
word translated repentance (penaunce, Wiclif and the Rhemish Version)
contains neither the idea of sorrow nor of penitential discipline. The
word means change of mind or purpose. Sorrow may or may not
accompany it. In most cases, as in this, it will do so. But the essence
of Gospel repentance is not the sorrow it produces, but the change it
works. The word translated repent in v. 8 is a different word, and has
precisely the meaning usually in our days attached to the word repentance.
It, or its cognate verb, only occurs here and in Matt. xxi. 29, 32, xxvii.
3, and Heb. vii. 21. It is a misfortune that the A. V. has employed
the same word to express two very different ideas.
after a godly manner] The original is stronger, according to God,
i. e. in such a manner as He had commanded or would approve. Cf.
Rom. viii. 27.
receive damage] The word signifies to suffer injury or loss. See
Matt. xvi. 26, where it is translated lose; Luke ix. 25, where it is trans
lated cast away. See also 1 Cor. iii. 15. Wiclif renders here suffer
pairement; Tyndale, ye were hurte; the Rhemish, well, suffer detriment.
10. For godly sorrow worketh repentance] Rather, For the sorrow
which is according to God (that is aftir God, Wiclif) worketh change of
mind. The difference between the true repentance and the false
remorse may be illustrated by the cases of David and Saul, St Peter and
Judas. to salvation not to be repented of] Or not to be regretted, the word here
used involving the idea of sorrow or anxiety. It is by most commenta
tors connected with salvation, as though that were the result not to be
regretted. But it may as naturally be referred to the change of mind.
"The beautiful law is," says Robertson, "that in proportion as the
repentance increases, the grief diminishes. 'I rejoice,' says St Paul,

w. ii, 12.] II. CORINTHIANS, VII. 85
the sorrow of the world worketh death. For behold this u
selfsame thing, that ye sorrowed after a godly sort, what
carefulness it wrought in you, yea, what clearing of your
selves, yea, what indignation, yea, what fear, yea, what
vehement desire, yea, what zeal, yea, what revenge ! In
all things ye have approved yourselves to be clear in this
matter. Wherefore, though I wrote unto you, / did it not 12
for his cause that had done the wrong, nor for his cause

' that I made you sorry, though it were but for a time' Grief for a time,
but repentance for ever."
but the sorrow of the world] i.e. of the world untouched and un-
regenerated by the Spirit of God — the sorrow of the natural man, " the
opposite of the sorrow according to God." Stanley. See 1 Cor. ii. 14.
worketh death] Death of the body, sometimes, as when despair tempts
to suicide, or brings on deadly sickness. Death of the soul, when
sorrow fails to melt the heart, but leads it to that state of rebellious
stubbornness, of entire alienation from God, which is expressed in the
words "hardness of heart and contempt of His word and command
ment." Cf. Prov. xvii. 22.
11. after a godly sort) See note on last verse. Also v. a.
what carefulness) Literally, diligence (so Tyndale and Cranmer ;
bisynes, Wiclif; moral earnestness, Robertson). See Mark vi. 25;
Luke i. 39, where it is translated haste.
what clearing of yourselves] Literally, defence or excuse, but a better
translation than that in the text is impossible.
indignation] or vexation, a sort of feeling between indignation and
disgust at themselves for having been 'puffed up,' and not having
' rather mourned that he that had done this deed had not been taken
away from among them.' 1 Cor. v. 1.
fear] Ne cum virga venirem. Bengel. See 1 Cor. iv. 21, and v. 15.
Or, perhaps, fear of God's wrath. See v. 1. But cf. note below.
vehement desire] Rather, longing, i.e. for St Paul's presence (see
Phil. i. 8, ii. 26; 1 Thess. iii. 6; also ch. v. 2, ix. 14). The same
word in v. 7 is translated earnest desire. Theophylact detects here
another instance of the anxiety of the Apostle not to lay too much
stress on his authority. To the idea of fear he immediately subjoins
that of affection.
zeal] (a fervent mynde, Tyndale). See note on v. 7.
revenge] punysshment, Tyndale. The word is used of punishment
inflicted by judicial process. See Luke xviii. 3. Also ch. x. 6. Such
a process had taken place in this case. Cf. 1 Cor. v. 4, 5, with 2 Cor.
ii. 6. Bengel remarks that the six results mentioned by the Apostle
fall into six pairs. The first two relate to their feelings towards them
selves, the next to their feelings towards the Apostle, the last to their
feelings towards the offender and his offence.
12. for his cause that had done the wrong] See 1 Cor. v. 1.

86 II. CORINTHIANS, VII. [vv. 13—16.
that suffered wrong, but that our care for you in the sight of
¦3 God might appear unto you. Therefore we were comforted
in your comfort : yea, and exceedingly the more joyed we
for the joy of Titus, because his spirit was refreshed by you
i4 all. For if I have boasted any thing to him of you, I am
not ashamed ; but as we spake all things to you in truth,
even so our boasting, which I made before Titus, is found a
15 truth. And his inward affection is more abundant toward
you, whilst he remembereth the obedience of you all, how
16 with fear and trembling you received him. I rejoice there
fore that I have confidence in you in all things.
nor for his cause that suffered wrong] From this it has been inferred
that the father of the offender was still alive.
but that our care for you in the sight of God might appear unto you]
Many MSS., versions, and editors read that your care for us might
appear to you. Whichever be the true reading, the alteration has either
sprung from a desire to alter the passage into conformity with the sup
posed meaning of the Apostle, or from similarity of sound, in the case of
a copyist writing from oral dictation. Either reading would make good
sense, but that in the text is more probable for two reasons: (1) the
Apostle has been all along insisting on the purity of his motives and on
his unfeigned affection for his Corinthian converts (ch. ii. 17, iv. 2);
and (2) it seems rather unlikely that he should have wished the Cor
inthians to manifest their earnestness in his behalf unto themselves. See,
however, on the other hand, ch. ii. 9, and cf. Calvin, who says "St Paul
congratulates the Corinthians on having learned at length by this test,
how they were disposed towards him." The word here translated care
is the same as that rendered carefulness in the last verse.
13. Therefore we were comforted in your comfort] Most modern
editors punctuate as follows : ' Therefore we were comforted. And in
addition to (or in consequence of) our comfort we rejoiced a very great
deal more at the joy of Titus,' 'our' being read for the 'your' of the
exceedingly the more] See note on v. 4.
14. / am not ashamed] Rather, 'I was not ashamed,' i.e. at his
return. but as we spake] i. e. when we were with you.
15. his inward affection] Bowels, margin. See note on ch. vi. 12.
The translation here is Tyndale's.
more abundant] Literally, more exceeding. See note on v. 4.
the obedience of you all) Cf. ch. ii. 9, and x. 6. ;
16. / rejoice therefore] Our translation follows the Geneva version
here. There is no ' therefore ' in the best MSS. and versions. It is
found neither in Wiclif, Tyndale, nor Cranmer. And the somewhat
abrupt conclusion is in harmony with St Paul's style. Cf. 1 Cor. v. 1 3
where a similar attempt has been made by some copyist to soften down
the abruptness.

w. i, 2.] II. CORINTHIANS, VIII. 87
Ch. VIII., IX. The Collection for the poor Saints at
Jerusalem.
Moreover, brethren, we do you to wit of the grace of God 8
bestowed on the churches of Macedonia ; how that in a 2
great trial of affliction the abundance of their joy and their
that I have confidence in you) Tyndale and Cranmer translate that I
may be bolde over you. Our version here again follows the Geneva
Bible. Wiclif renders trist. But the word is not that usually rendered
'have confidence' in the N. T. The Apostle's meaning is rather, that
in every thing I am of good courage in consequence of your conduct.
From this chapter, says Robertson, we learn "the value of explanations.
Had St Paul left the matter unsettled, or only half settled, there never
could have been a hearty understanding between him and the Corinthians.
Whenever there is a misunderstanding between man and man, the true
remedy is a direct and open request for explanation." Cf. Matt, xviii.
15—17- Ch. VIIL, IX. The Collection for the poor Saints at
Jerusalem.
The somewhat abrupt commencement of this chapter is explained by
a reference to 1 Cor. xvi. See notes there (and also Acts xxiv. 17;
Rom. xv. 25 — 27). The plain directions there given by the Apostle
render it unnecessary for him to enter into any explanation of his mean
ing here. Therefore the Corinthians are simply stirred up by the example
of other Churches, and by considerations drawn from the nature of the
Christian religion, to be forward in that good work.
1. we do you to wit] The translation is Tyndale's. Wiclif trans
lates literally, we make known to you. Cranmer, I certifye you (cf.
Calvin, certiores vos facio). The word wit is derived from the Anglo-
Saxon witan, the German wissen, Shakespeare's wis, to know, and do
is here used in the sense of make. Cf. 1 Cor. xii. 3, xv. i, and Gal. i.
1 1, where the same Greek word is used.
the grace of God] i.e. the favour He had shewed them in thus making
them partakers of His Spirit.
bestowed on] Rather, in. (Given in, Tyndale. So Wyclif and the
Rhemish Version.) St Paul would imply that though given by God, it
is manifested in their conduct.
the churches of Macedonia] The Thessalonians and the Philippians,
and probably the Beroeans. It is observable that a holy emulation is a
spirit quite consistent with the principles of the Gospel. Though we
are not to seek the praise of men, we may not despise their example.
"I wish you to know, how much good God has wrought in them."
Estius. 2. trial] The Greek word is always used of that which has been
tried and has stood the test. See notes on 1 Cor. xi. 19 and James i. 12
in this series. The meaning here is that tribulation has brought out the

II. CORINTHIANS, VIII. [vv. 3— 5-

deep poverty abounded unto the riches of their liberality.
3 For to their power, I bear record, yea, and beyond their
4 power they were willing of themselves; praying us with
much intreaty that we would receive the gift, and take upon
5 us the fellowship of the ministering to the saints. And this
genuine Christian qualities of the Macedonian Churches. For this tri
bulation see i Thess. i. 6, ii. 14; Acts xvii. 5.
affliction) Translated more usually tribulation. See note on ch.
i. 4. The Apostle refers to the persecutions which they shared with
him, which, if not endured in the proper spirit, would have shut them
up in the contemplation of their own sorrows, instead of making them
anxious to relieve those of others.
the abundance of their joy and their deep poverty] Cf. 1 Cor. i. 26.
"In spite'of their troubled condition they had displayed great joyful-
ness, and in spite of their poverty they had displayed great liberality."
De Wette. The Geneva Version instead of ' deep poverty ' has the
poverty which had consumed them even to the very bottom. The literal
rendering of deep is down to the depth, or according to depth. "Mu
nificence," says Chrysostom, "is determined not by the measure of
what is given, but by the mind of those who bestow it." Cf. Luke
xxi. 3. "The condition of Greece in the time of Augustus was one of
great desolation and distress... It had suffered severely by being the
seat of the successive civil wars between Caesar and Pompey, between
the triumvirs and Brutus and Cassius, and lastly, between Augustus
and Antonius... The provinces of Macedonia and Achaia petitioned in'
the reign of Tiberius for a diminution of their burdens, and were con
sidered deserving of compassion." Arnold's Roman Commonwealth.
Corinth (see Introduction to First Epistle), from its position, would uo
doubt recover more speedily from such a condition of depression.
the riches of their liberality] (singleness, Tyndale and Cranmer, sim
plicity, Rhemish, after Vulgate). It is worth remarking that nowhere,
save in 1 Tim. vi. 1 7, does St Paul use the word riches of material, but,
with that one exception, solely of moral or spiritual wealth. Dean
Stanley remarks on the fact that both the Greek word translated libe
rality, and its English equivalent, have a double meaning, the original
meaning of the Greek word being singleness of heart, absence of all
selfish motives (see ch. i. 12), and that of the English word the habit of
mind engendered by a state of freedom.
3. willing of themselves] Willynge of their owne accorde, Tyndale.
Literally, of their own choice, not excluding, however, as Meyer well
remarks, Divine, but only human, influence in the matter. Cf. v. 17.
4. intreaty] Monestynge, Wiclif; instaunce, Tyndale. Exhorta
tion, Rhemish. See note on ch. i. 3.
that we would receive the gift, and take upon us the fellowship] A
more literal rendering would be, praying of us the gift and fellowship
(perhaps we may take this as a Hebraism, meaning 'the favour of the
fellowship'), i.e. that the Apostle would allow them to take part in the
good work. The word here translated gift is the same which is usu-

vv. 6—8.] II. CORINTHIANS, VIII. 89
they did, not as we hoped, but first gave their own selves to
the Lord, and unto us by the will of God. Insomuch that 6
we desired Titus, that as he had begun, so he would also
finish in you the same grace also. Therefore, as ye 7
abound in every thing, in faith, and utterance, and know
ledge, and in all diligence, and in your love to us, sec
that ye abound in this grace also. I speak not by com- 8

ally translated grace in the N.T. See note on ch. i. 12. And the
words 'that we would receive' are not in the best MSS. and versions.
5. And this they did] The words this they did are not in the ori
ginal. They were added by Tyndale in order to explain the meaning
of the passage. The construction of the Greek is not clear, but the
general sense is that by the readiness of their offers of service and by
their devotion to God, the Macedonians had surpassed St Paul's expec
tations. first gave their own selves] First here may be a reference to the
order of time, but it is better, with most commentators, to understand it
of the order of importance; 'above all.' Afford. For a similar ex
pression see the Greek of John i. 27, 30.
and unto us] The sense requires 'and then unto us,' i.e. as God's
ministers and representatives. Cf. Acts xv. 28.
by the will of God] See note on v. 3. It was God's Will that they
should have the power to act thus, if they were willing to carry out His
Will. Cf. 1 Thess. iv. 3, v. 18; 1 Tim. ii. 4.
6. Insomuch that we desired Titus] Titus, it seems clear by the
words 'as he had begun,' went a second time to Corinth before the
Apostle arrived there (see, however, note on v. 18). His first visit began,
his second completed the collection for the saints. For desired see
ch. i. 3, the word receiving a great variety of translations in the N. T.
Perhaps incited (or urged) would be the best translation here.
finish] Literally, complete.
in you] Literally, unto you. "Ergavos." Estius.
the same grace also] See note on v. 4. The Greek word is the same
in both instances. The grace or favour is either (1) (see last note) the
work of love which St Paul had accomplished in Macedonia, that of
stirring up their zeal in giving; or (2) it may refer to the good work
which God performed in their souls by means of His ministers, in draw
ing out all the best qualities of their renewed humanity.
7. as ye abound] Cf. 1 Cor. i. 5.
in all diligence] See note on ch. vii. 11.
your love to us] Some copies read our love to you.
this grace also] The word here, as in the last verse, seems to bear
more the signification known to us in the phrase 'Christian graces'
than in most places in which it occurs. The passage should perhaps
run see that ye also abound (literally exceed, see note on ch. vii.
4) in this grace, i.e. act of favour or kindness (see last verse). We

go II. CORINTHIANS, VIII. [vv. 9, 10.
mandment, but by occasion of the forwardness of others,
9 and to prove the sincerity of your love. For ye know the
grace of our Lord Jesus Christ, that, though he was rich,
yet for your sakes he became poor, that ye through his
10 poverty might be rich. And herein I give my advice : for
this is expedient for you, who have begun before, not only
may observe that faith and utterance and the like were of little avail
without love. See 1 Cor. viii. 1, xiii.; 2 Pet. i. 5 — 7.
8. / speak not by commandment) The Apostles "never spoke as
dictators. Robertson. See ch. i. 24, and v. 10, as well as 1 Cor.
vii. 6, 25 ; Philemon 8, 9, 13, 14, and 1 Pet. v. 3.
by occasion of the forwardness of others] Because other are so fervent.
Tyndale. sincerity] Literally, genuineness. Cf. Phil. iv. 3; 1 Tim. i. 2;
Tit. i. 4. The original meaning is of legitimate as opposed to illegiti
mate birth.
9. For ye know the grace of our Lord Jesus Christ] In St Paul's
eyes "Christ is the reference for everything. To Christ's life and
Christ's Spirit St Paul refers all questions, both practical and specula
tive, for solution." Robertson. For grace see above, vv. 4, 6. Tyn
dale and some of the other versions render it here by liberality, and
Estius interprets by beneficentia.
though he was rich, yet for your sakes he became poor) Rather, being
rich (cf. St John iii. 13 in the Greek and ch. xi. 31). There is no was in
the original. Jesus Christ did not cease to be rich when He made Him
self poor. He did not cease to be God when He became Man. Fox became
poor we should perhaps translate, made Himself a beggar. The aorist
refers to the moment when He became Man ; and the word translated/<wr
seems rather to require a stronger word. ("Apostolus non dixit pauper
sed egenus. Plus est egenum esse quam pauperem." Estius.) The
word (which seems "to have almost superseded the common word for
poverty in the N.T." Stanley) is connected with the root to fly, to fall,
and yet more closely with the idea of cowering, and seems to indicate
a more abject condition than mere poverty. For the word, see Matt.
v. 3, also ch. vi. 10, and v. -j. of this chapter. For the idea cf. Matt.
viii. 20; Phil. ii. 6 — 8.
that ye through his poverty might be rich] We could only attain to
God by His bringing Himself down to our level. See John i. 9 — 14,
18, xii. 45, xiv. 9; Col. i. 15; Heb. i. 3. And by thus putting Him
self on an equality with us He enriched us with all the treasures that
dwell in Him. Cf. Eph. i. 7, 8, ii. 5 — 7, iii. 16—19; Col. ii. 2, 3,
&c, as well as Phil. ii. 6 — 8 just cited.
10. And herein I give my advice] See v. 8.
for this] Either (1) 'that I advise and not command,' or (2) 'this
proof of your love. '
expedient) Rather, profitable. The word expedient in the A.V. is
never, as in modern English, opposed to right. See note on 1 Cor.

w. 11-14.] II. CORINTHIANS, VIII. 91
to do, but also to be forward a year ago. Now therefore u
perform the doing of it; that as there was a readiness to
will, so there may be a performance also out of that which
you have. For if there be first a willing mind, it is accepted 12
according to that a man hath, and not according to that
he hath not. For I mean not that other men be eased, and 13
you burdened : but by an equality, that now at this time m
vi. 12. Wiclif and the Rhemish Version render here by profitable.
See Luke xvi. 9 and 1 Tim. vi. 18, 19.
begun before] i.e. before the Macedonian Churches. See ch. ix. 2.
but also to be forward] Literally, to wilL(margin, be willing). There
is much difference of opinion among the commentators concerning the
apparent inversion of the natural order in this sentence. But it would
seem that the Apostle, as we might expect from such passages as ch. iii.
3, 6, Rom. vii. 6, &c, attaches more importance to the motive than to
the action. They not only had begun to do the work, but they had
resolved to do so upon a full persuasion that it was the right thing to
do. Their conduct was due to no mere transitory impulse, but was the
deliberate conviction of the heart. To this "readiness to will" (see
next two verses) the Apostle appeals, and invites them to further
action on the ground that the principle on which they acted was just
as true now as it had been in the previous year. See note on ch.
ix. 7.
a year ago] Better, perhaps, last year (the former yeere. Wiclif ;
ab anno priore. Vulgate). St Paul probably speaks as a Jew. But it
is uncertain whether he refers to the Jewish civil or ecclesiastical year,
the former of which began with the month Tisri, answering to part of
our September and October, the latter with the month Abib or Nisan.
The former is more probableT for the Apostle must have been writing
too near the commencement of the latter to give any force to his
remark. See 1 Cor. xvi. 5, 8, and ch. ii. 12, 13.
11. Now therefore perform the doing of it] The words perform,
performance, in this verse should rather be rendered complete, comple
tion. See ch. vii. 1, where the participle of the same verb -is rendered
perfecting, also v. 6 of this chapter. The sense is, ' you made a reso
lution last year to do a certain work. Carry out that resolution now,
and let the completion of the task bear witness, as far as your ability
goes, to the genuineness of the resolution you then made.'
out of that which you have] i.e. according to your means. See note
on v. 2.
12. For if there be first a willing mind] Literally, For if willing
ness (or readiness) is present. See Heb. vi. 18. The word translated
willing mind here is rendered readiness in v. n and ready mind in
v. 19.
13. that other men be eased, and you burdened] This translation is
partly due to the Geneva Version and partly to Tyndale. Literally it
runs, that other men should have relief (see note on ch. vii. 5) and

92 II. CORINTHIANS, VIII. [vv. 15, 16.
your abundance may be a supply for their want, that their
abundance also may be a supply for your want : that there
is may be equality : as it is written, He that had gathered
much had nothing over; and he that had gathered
little had no lack.
16 But thanks be to God, which put the same earnest care
ye tribulation. ( That it be remissioun to other men and to you tribula
tion. Wiclif. Similarly the Rhemish Version.) "Again, in St Paul's
spirit of entreaty we remark the spirit of reciprocity. It might have
been supposed that because St Paul was a Jew he was therefore anxious
for his Jewish brethren; and that in urging the Corinthians to give
liberally, even out of their poverty, he forgot the unfairness of the
request, and was satisfied so long as only the Jews were relieved— it
mattered not at whose expense." Robertson.
14. but by an equality] Cf. 1 Cor. xii. and Acts ii. 41 — 47, iv.
32 — 37. Dean Stanley remarks on the similarity between this passage
and several in the 5th book of Aristotle's Ethics, and no doubt St Paul
here uses the word in Aristotle's sense oi fairness, reciprocal advantage.
Many of the English translators connect these words with those that
succeed, but by an equality at the present time.
your abundance] i.e. as we should now say, ra/wabundance. See
note on ch. vii. 4, where the word in the Greek is derived from the
same root. The English word abundance is derived from the Latin
unda, a wave, and signifies originally an overflowing quantity.
that their abundance also may be a supply for your want] Literally,
might be. There are two interpretations of this passage. The first,
which is supported by the ancient interpreters, refers it to the spiritual
return made by the Jews in the fact that it was men of their nation
who preached the Gospel to the heathen. Cf. ch. ix. 14. The
second, which has found favour with the modems, is that the allu
sion is to earthly gifts. The chief difficulty which besets the latter
interpretation is the impossibility of conceiving of what those earthly
gifts could consist, unless, with De Wette, we regard it as referring
to a communication of earthly goods "at another time, and under
other possible circumstances." But Estius refers to Luke xiv. 12 — 14,
as decisive against any reference to temporal recompense.
15. as it is written] In Exod. xvi. 18. "In this miracle St
Paul perceives u great universal principle of human life. God has
given to every man a certain capacity and a certain power of enjoy
ment. Beyond that he cannot find delight. Whatever he heaps or
hoards beyond that, is not enjoyment but disquiet." Robertson.
16. But thanks be to God] The word translated thanks here is that
translated grace, gift, in other places of this Epistle. We learn from
vv. 6, 17, that Titus, moved by the strong interest in the Corinthians
which his first mission had excited, and being requested by the Apostle
to undertake the work of stimulating their energy in the charitable
work they had undertaken (v. 10), determined of his own accord to

vv. 17, 18.] II. CORINTHIANS, VIII. 93
into the heart of Titus for you. For indeed he accepted the I7
exhortation ; but being more forward, of his own accord he
went unto you. And we have sent with him the brother, 18
whose praise is in the gospel throughout all the churches ;
visit Corinth, instead of writing (this seems the only way in which we
can reconcile v. 6 with v. 17), and thus to stir up the Corinthians by his
personal presence to a holy emulation of the good deeds of the Churches
of Macedonia. Titus can hardly, as some have thought, have been
entrusted with this Epistle on the occasion of which the Apostle speaks,
for St Paul speaks in the past tense of this mission. See notes on v. 18
and ch. xii. 18.
which put] " Opera bona Dei dona. " Estius. The received Greek
text here has 'putteth,' but a large number of MSS. read as in the
text. the same earnest care] i.e. the same as I have myself. For earnest
care (bisynesse, Wiclif, good mynde, Tyndale and Cranmer) see notes on
ch. vii. n, 12, viii. 7, where the same Greek word is used.
17. For indeed he accepted the exhortation] The Greek implies that
Titus did indeed receive an exhortation from St Paul, but that he did
more than he had been asked to do. For exhortation compare entreaty,
v. 4, and see note on ch. i. 3.
but being more forward] Literally, 'more diligent,' i.e. than I had
desired him to be. See note on earnest care above.
18. And we have sent with him] Literally, we sent with him, un
less the tense be what is known as the epistolary aorist (see above, ch.
ii. 9), in which case these messengers were also the bearers of this
Epistle. the brother, whose praise is in the gospel] Innumerable guesses have
been made as to who this was. We can but briefly glance at them.
First of all it is clear that it was no obscure member of any of the vari
ous communities who is here mentioned. He was thoroughly well
known to the Churches. Secondly, we may remark that it was not
Barnabas, as many of the early Fathers have supposed, since we never
hear of Paul and Barnabas as travelling together after their misunder
standing in Acts xv., nor Silas, for he does not appear to have been
with the Apostle after his departure from Corinth for Jerusalem related
in Acts xviii. 18. We learn from the next verse that the 'brother'
here referred to was a delegate of the Churches, and deputed to accom
pany St-Paul on his journey to Jerusalem with the proceeds of the col
lection. He must either have been a delegate of the Ephesian or the
Macedonian Christians. If the latter, it must have been ( 1 ) St Luke,
for he did travel with St Paul on this occasion, as we learn from Acts
xx. 5. And though he did not join the Apostle till he reached Philippi
from Corinth, and did not accompany him on his visit to Corinth (Acts
xx. 1 — 5), this is no reason against his having accompanied Titus on his
visit to Corinth. See note on v. 16. And St Luke answers in many
ways better than any one else to this description. But ch. ix. 4 seems
to imply that the brother was not of Macedonia (though Meyer thinks

94 II. CORINTHIANS, VIII. [vv. 19, 20.
19 and not that- only, but who was also chosen of the churches
to travel with us with this grace, which is administered by
us to the glory of the same Lord, and declaration of your
20 ready mind : avoiding this, that no man should blame us in
that the whole context shews him to have been a Macedonian). Nor
can the words 'whose praise is in the Gospel' be pressed (so St Chry
sostom and the Collect for St Luke's Day) as signifying the Gospel of St
Luke. For the word gospel is never used in the Scripture of any of the
biographies of Christ, but solely of the good tidings proclaimed by His
ministers. The earliest phrase by which the Gospels are designated is
'memoirs.' (See Justin Martyr's First Apology, ch. 67.) If the bro
ther were an Ephesian delegate, he must have been either (2) Trophi-
mus or (3) Tychicus. Both these left Greece with St Paul. The former
was 'an Ephesian' and accompanied him to Jerusalem. (Acts xxi. 29.)
The latter was 'of Asia' (Acts xx. 4), and probably of Ephesus, for he
was twice sent thither by St Paul (Eph. vi. 21 ; 2 Tim. iv. 12). And he
evidently stood high in the estimation of the Apostle (Eph. vi. 21, 22;
Col. iv. 7, 8) for his qualities as a minister of Christ. Both these, how
ever, if the deputies were Ephesians, would most likely have been the
messengers. See note on v. 22.
19. and not that only) i.e. not only is he praised throughout all
the Churches.
but who was also chosen of the churches] i.e. chosen by the Churches.
See note on 1 Cor. xiv. 24, ch. i. 16, ii. 6, 12 of this Epistle, and
Heb. xii. 5, &c. The word here used signifies chosen by show of hands.
So also in Acts xiv. 23. Voting by show of hands was the custom
among the Greeks as among ourselves. See Xenophon, Anabasis,
Book III. ii. 33. For the choosing by the Churches see 1 Cor. xvi. 3, 4
and note.
to the glory of the same Lord] The word 'same' is omitted by many
MSS. and editors.
and declaration of your ready mind] Nearly all the MSS. and ver
sions read ' our.' ( To the glorie of the Lord and to our ordeyned wil.
Wiclif.) The words ' and declaration of are not in the Greek.
20. avoiding this] The word is used in Greek of furling the sails
of a vessel to avoid a disaster. It occurs again in the N.T. in 2 Thess.
iii. 6. But it may perhaps be translated making this arrangement.
that no man should blame us] Chrysostom and Calvin remark on the
care taken by the Apostle to avoid giving the slightest cause for suspi
cion. He did not, says the former, send Titus alone. "He was not,"
says the latter, "so satisfied with himself as to think it unworthy of his
dignity to avoid calumny." And he adds, "certainly nothing exposes
a man to unpleasant insinuations more than the management of public
money." " In this is to be observed St Paul's wisdom, not only as a
man of the world, but as a man of God. He knew that he lived in a
censorious age, that he was as a city set on a hill, that the world would
scan his every act and his every word, and attribute all conceivable and
even inconceivable evil to what he did in all honour. It was just be •

vv. 21—24.] II. CORINTHIANS, VIII. 95
this abundance which is administered by us : providing for 21
honest things, not only in the sight of the Lord, but also in
the sight of men. And we have sent with them our bro- 22
ther, whom we have oftentimes proved diligent in many
things, but now much more diligent, upon the great con
fidence which / have in you. Whether any do inquire of 23
Titus, he is my partner and fellow-helper concerning you :
or our brethren be inquired of, they are the messengers of the
churches, and the glory of Christ. Wherefore shew ye to 24
cause of St Paul's honour and innocence that he was likely to have
omitted this prudence." Robertson.
abundance] The Greek word occurs only here in the N.T. It
comes from a root meaxdng firm, solid, compact, or perhaps with some
lexicographers, large, and hence extensive, abundant.
21. providing] Most MSS. and editors here read for we pro
vide, or rather, take care beforehand to do, i.e. it is our custom to
give no occasion for suspicion. See Rom. xii. 17, where the same
words occur. They are, as Dr Plumptre has reminded us, a quotation
of Prov. iii. 4. Cf. also Rom. xiv. 6; 1 Tim. v. 14, vi. 1 ; Tit. ii. 8.
Also ch. vi. 3.
honest things] Rather, what is honourable. The word implies
what is of good repute among mankind, and hence what is honourable
and noble in itself. See note on ch. iv. 2.
also in the sight of men] It is not enough for the Christian to have a
clear conscience. He must give no man an opportunity of insinuating
that his conscience is not clear. See Matt. v. 14 — 16.
22. And we have sent with them) Literally, as before, v. 1 8, we sent
with them, i.e. with the other two.
our brother, whom we have oftentimes proved diligent] See for this
third brother, the note on v. 18. Dr Plumptre suggests Clement, as one
dear to St Paul and known to the Philippians (Phil. iv. 3).
upon the great confidence which I have in you] The margin, ' he
hath,' is to be preferred. This brother had no doubt been at Corinth,
and was quite certain that the Corinthians, in spite of all shortcomings,
would in the end come up to St Paul's highest anticipations.
23. he is my partner) Literally, sharer. See notes on the words
communion and fellowship in the first Epistle. ' The sharer of my
labours and cares.'
and fellow-helper concerning you] Better, and as regards you, my
fellow-worker. the messengers of the churches, and the glory of Christ] The word
'and' is not in the original, and detracts from the force of the sen
tence. The word here translated 'messengers' is Apostles in the ori
ginal. But here, as in Phil. ii. 25, it does not signify the official rank
in the Church of the persons referred to, but simply the fact that they
were sent. For 'the glory of Christ' see v. 19 and 1 Cor. xi. 7. A man
is the glory of Christ whSn he manifests Christ's glory, which is done
11. cor. 7

96 II. CORINTHIANS, IX. [vv. 1—3.
them, and before the churches, the proof of your love, and
of our boasting on your behalf.
9 For as touching the ministering to the saints, it is super-
2 fluous for me to write to you : for I know the forwardness
of your mind, for which I boast of you to them of Mace
donia, that Achaia was ready a year ago; and your zeal
3 hath provoked very many. Yet have I sent the brethren,
either by displaying His power, or the holiness which comes from Him.
Cf. John i. 14, ii. 11, xi. 40; Gal. i. 24, and Acts xxi. 19, 20; also ch.
iii. 18. Both the brethren would seem from this passage to have been
' chosen of the Churches. '
24. before the churches) To which they belong, and of which they
are the representatives, vv. 19, 23. The spirit shewn by the Corinth
ians would of necessity be reported by these delegates to the Churches
which had commissioned them. For the expression, literally in the
face of, cf. ch. ii. 10, iv. 6, v. 12 and notes.
our boasting on your behalf] Seech, ix. 2.
Ch. IX. 1. For] i.e. I am not writing to you about the ministry
to the saints, for that is unnecessary. I am writing about your reception
of the brethren, and your being ready when they come. See v. 3.
the ministering] Literally, the ministry. See note on ch. iii. 3.
A7iything which conveyed God's good gifts from one member of the
Church to another, was in the Apostle's eyes a ministry, a diaconate,
for the words rendered minister, ministry, are in Greek Si&kovos,
oiaKovia. See also note on v. 12 and on ch. viii. 4.
it is superfluous for me to write to you] ' ' Observe the tender wisdom
of this proceeding. The charity which finds us unprepared is a call
as hateful as that of any creditor whom it is hard to pay. St Paul
knew this well; therefore he gave timely notice." Robertson. It
was unnecessary to write to them about the collection itself. It was
not unnecessary to remind them as a matter of Christian prudence
that they must not allow themselves to be taken unawares, lest the
amount of their bounty should hardly correspond to what men had
a reason to expect. Cf. 1 Cor. xvi. 2. Calvin, however, thinks that
the Apostle wavered between confidence and anxiety. He knew their
readiness, but he feared the instability of human nature.
2. for I krtow the forwardness of your mind) Rather, readiness
(your redynesse of minde. Tyndale). See note on ch. viii. 12. And
therefore I need not write about the collection.
I boast] The Apostle, then, says Bengel, was already in Macedonia.
Achaia] See note on ch. i. 1.
a year ago] Rather, last year. See ch. viii. 10. The Vulgate
renders here by ab anno praeterito.
and your zeal hath provoked very many] "We did not advise, we
did not exhort ; we only praised you, we only boasted of you ; and this
was enough for exhortation of them." Chrysostom. For zeal, see
notes on ch. vii. 7, n. Perhaps the Apostle means to say here the

w. 4, 5.] II. CORINTHIANS, IX. 97
lest our boasting of you should be in vain in this behalf;
that, as I said, ye may be ready : lest haply if they of Mace- 4
donia come with me, and find you unprepared, we (that we
say not, you) should be ashamed in this same confident
boasting. Therefore I thought it necessary to exhort the 5
emulation arising from your conduct, since the word rendered ' your '
is literally, arising from you. The word here translated ' provoke ' is
used in a bad sense in Col. iii. 21. The English word provoke, from
the Latin provoco, to call forth, is usually in these days used in a bad
sense. But it was not so at the time when the A. V. was made. Cf.
Heb. x. 24. The meaning here is stirred up. For very many, the
original has the majority.
3. Yet have I sent] Although instructions to make the collection
were needless, it was not needless for me to send the brethren. See
note on v. 1. For / have sent, the Greek has I sent. But see notes
on ch. viii. 18, 22, and Introduction.
our boasting] Literally, 'our ground of boasting,' but see ch. v. 12.
It was not that St Paul expected no result from the collection, but
feared that it might be one out of all proportion to what his expres
sions of confidence in the Corinthian Church would have led other
Churches to expect.
in this behalf] Rather, in this respect, i. c. in regard to the matter
of the collection. He had not hesitated to speak of their other good
qualities. See'i Cor. i. 4 — 8 ; and for the expression see ch. iii. 10.
4. lest haply] The earlier editions have happily (paraventure,
Tyndale), with the same meaning as in the text.
they of Macedonia] We should rather say in English any Macedo
nians. From this it has been inferred that the brethren sent previously
were not Macedonians. See ch. viii. 1 7 — 24.
we (that we say not, you)] The 'we ' is emphatic. We have another
instance here of what we might call the gentlemanly instinct of the
Apostle. See note on ch. vii. 3. 'I should be ashamed of my confi
dence, and, might I not add, you also would be ashamed that I should
have expressed it.'
confident boasting] The word 'boasting' is omitted by most recent
editors. It is absent from the best MSS. and versions, and has
probably been introduced from ch. xi. 17. The rendering in this case
must be 'in this confidence,' i.e. which I have had in you. Some
would render by 'foundation' or 'substance' (in hoc substantia, Vulg.),
the latter being the literal rendering of the word (see Heb. xi. 1, also
i. 3 where it is translated person) ; but in Heb. iii. 14, as in Classical
Greek and in the LXX., it means and is rendered confidence. It means
originally (1) that on which one takes one's stand; or (2) that which
stands beneath us. Hence in later Greek theology it came to mean
person, as the underlying entity at the root of all apparent being.
Compare our English words understand, understanding, which how
ever, like the Latin substantia, have had a. different history, and have
arrived at a different signification.
7—2

98 II. CORINTHIANS, IX. [w. 6—8,
brethren, that they would go before unto you, and make up
beforehand your bounty, whereof ye had notice before, that
the same might be ready, as a matter of bounty, and not as
6 of covetousness. But this / say, He which soweth spa
ringly shall reap also sparingly ; and he which soweth boun-
7 tifully shall reap also bountifully. Every man according as
he purposeth in his heart, so let him give; not grudgingly, or
8 of necessity : for God loveth a cheerful giver. And God is
able to make all grace abound towards you; that ye, always
6. the brethren) i.e. those mentioned in the last chapter.
go before) i. e. before the Apostle.
your bounty, whereof ye had notice before] Rather, according to the
best MSS., 'your previously announced bounty,' i.e. either (i)
announced by me to the Macedonian Churches; or (2) generally,
promised beforehand. The word translated bounty is more usually
translated blessing (Vulg. benedictio). See 1 Cor. x. 16; also Gen.
xxxiii. n; 1 Sam. xxx. 26 in the LXX. The gifts of the Corinthians
are called a blessing, because they are so to others, and because they
call down a blessing on those who impart them. See Dean Stanley's
note, who quotes the well-known passage from the Merchant of Venice,
where Portia says that mercy is "twice blessed; it blesseth him that
gives and him that takes."
as a matter of bounty] Rather, so as to be a blessing.
and not as of covetousness] Rather, perhaps, greed ; i.e. to be given
in a generous and not in a grudging spirit. But Dr Plumptre regards
it as possibly referring to St Paul, ' as a. work of your bounty, not of
my claims upon your purses.' Ch. vii. 2, xii. 17, 18, which he cites,
are decidedly in favour of this interpretation. For covetous, covetous
ness, see 1 Cor. v. 10 (note).
6. He which soweth sparingly] "He calls it sowing," says Chry
sostom, " in order that we may learn by the figure of the harvest that
in giving we receive more than we give." Cf. Gal. vi. 7 — 9; also
Prov. xi. 18.
bountifully] Literally, with blessings (in benedictionibus, Vulg.).
In both cases the Greek word is the same.
7. purposeth] The word, as used in Aristotle, denotes deliberate
choice, without any constraint of any kind, as well as free from the
impulse of the passions.
grudgingly] Literally, from sorrow, i. e. out of a sorrowful or un
willing heart. Cf. Exod. xxv. 2 ; Deut. xv. 10.
cheerful giver] Cf. Rom. xii. 8 ; Tobit iv. 7 ; Ecclus. xxxv. q ; and
the LXX. of Prov. xxii. 8. *
8. all grace] See notes on grace elsewhere, esp. ch. viii. 6 and
v. 15 of this chapter; also cf. 1 Cor. xvi. 3. The meaning here is
' God is able to make every gift of His loving-kindness to abound to
you, that you, being thus enriched, may impart of His bounty to
others.'

w. 9, 10.] II. CORINTHIANS, IX. 99
having all sufficiency in all things, may abound to every
good work : (as it is written, He hath dispersed abroad; 9
he hath given to the poor: his righteousness re
maineth for ever. Now he that ministfreth seed, to the 10
sower both minister bread for your food, and multiply your
seed sown, and increase the fruits of your righteousness ;)
sufficiency] This is translated contentment in 1 Tim. vi. 6, while
the corresponding adjective is rendered content in Phil. iv. 11. But
1 Tim. vi. 8 explains the meaning of the word. It is the state of mind
which, needing nothing but the barest necessaries, regards all other
things as superfluities, to be parted with whenever the needs of others
require them. This is the force of the words 'all' twice repeated,
and 'always.' At all times, save when he is actually deprived of
food and raiment, the Christian ought to regard himself as having
enough. It is worthy of remark that this selfisujficingness was a
favourite virtue with heathen philosophers, though destitute, in the
case of the Stoics, of all the gentler and more attractive aspects in
which it has been wont to present itself among Christians. The use
of this word, as of the word noticed in v. 7, seems to shew that
St Paul was well acquainted with the philosophy of Aristotle. See
also note on ch. viii. 14.
9. as it is written] In Ps. cxii. 9.
the poor] The word here is the usual one in Classical Greek. See
notes on ch. viii. 9.
his righteousness remaineth for ever) As this passage is simply
quoted from the O. T-, it seems unfair to build any theological argu
ment upon it, especially as on points like these the Hebrew language
has by no means the precision of the Greek. It probably means no
more than this ; that a good and charitable deed remains such for
evermore. The parenthesis, which in the A. V. includes v. 10, ought
to include this verse only.
10. Now he that ministereth] The word used twice in this verse
has the original signification of leading a chorus. Hence it came to
mean to defray the expenses of a chorus, since when a wealthy man
was appointed to any office of importance in his city, it was usual for
him to provide festal displays for the citizens. Hence it came to have
the general meaning oi furnish, provide, as here.
both minister] In the best MSS. these verbs are in the future
indicative, i. e. will minister ; will multiply ; will increase (so Wiclif
and Tyndale) ; not, as the received Greek text, in the optative.
bread for your food] In the Greek these words seem to belong to
the former verb, ' Now he that supplieth seed to the sower and bread
for food will supply and multiply,' &c. The words here are a quotation
from the LXX. version of Isai. Iv. 10.
increase the fruits of your righteousness) Cf. 1 Cor. i. 30, iii. 6.
The words are taken from the LXX. version of Hos. x. 12. The
metaphor is taken from the natural processes of growth just referred to.

II. CORINTHIANS, IX. [vv. n— 13-

ii being enriched in every thing to all bountifulness, which
12 causeth through us thanksgiving to God. For the adminis
tration of this service not only supplieth the want of the
saints, but is abundant also by many thanksgivings unto
13 God ; whiles by the experiment of this ministration they
glorify God for your professed subjection unto the gospel
God supplies the seed of works of mercy ; He multiplies it, and good
works in plenty are the crop.
11. bountifulness) (symplenesse, Wiclif; singleness, Tyndale). The
Greek word here is the same as in ch. i. 12, viii. 2, where see notes.
The word ' bountifulness ' was first introduced by our translators, who
however have liberality in the margin.
which] i. e. the ' bountifulness ' or ' singlemindness ' just spoken of.
causeth through us thanksgiving] i. e. your singleness of heart, your
absence of all secondary and-selfish motives, provides us with the means
of alleviating the distresses of others, and thus elicits from them thanks
to God out of the fulness of a grateful heart.
12. For the administration of this service] Literally, For the
ministry (see note on v. 1) of this public service (the mynysterie
of this public office, Wiclif; the office of this ministracion, Tyndale).
The word translated service means any public work. " The Xei-
Tovpyol," says Potter in his Grecian Antiquities, "were persons of
considerable estates, who were ordered to perform some public duty
or to supply the commonwealth with necessaries at their own expenses."
See also Smith's Dictionary of Antiquities, Art. Liturgia. Hence comes
our word Liturgy, which originally signified any public function, but
afterwards became restrained to the Holy Communion only. See, for
the word, Luke i. 23; Phil. ii. 17, 30; Heb. viii. 6, ix. 21. The verb
derived from the same source is used of the public services of the Church
in Acts xiii. 2; Heb. a. ii. In Rom. xv. 27 it is used in the same sense
as here.
. is abundant] Rather, exceedeth, or aboundeth. See note on 'ex
ceeding joyful,' ch. vii. 4; also ch. i. 11, iv. 15.
by many thanksgivings] Cf. ch. i. 11, iv. 15.
13. experiment] Rather, proof (probatio, Vulg.), i.e. the proof
afforded by the conduct of the Corinthians that they were Christians, no!
in name only, but in deed. See ch. ii. 9, viii. 2, 8.
glorify] Cf. Matt. v. 16; John xv. 8; 1 Pet. ii. 12.
your professed subjection] The translators of the A.V. have regarded
this sentence as a Hebraism. Literally, it is the subjection of your -con
fession, or profession, i.e. of Christianity. See 1 Tim. vi. 12, 13
(margin) ; Heb. iii. 1, iv. 14, *.. 23. The brethren at Jerusalem glorified
God for the fact that the profession of Christianity made by the
Corinthians was in strict accordance with the precepts of the Gospel. It
is obvious that this cannot be predicated of every individual, or even of
every Church, and cannot therefore be assumed as a matter of course.
It is, however, to be observed (see Meyer's note) that 'to the Gospel'

w. 14, 15; 1.] II. CORINTHIANS, IX. X. 101
of Christ, and for your liberal distribution unto them, and
unto all men; and by their prayer for you, which long after i4
you for the exceeding grace of God in you. Thanks be unto 15
God for his unspeakable gift.
1 — 6 St Paul's intention of overcoming all opposition to the
Gospel.
Now I Paul myself beseech you by the meekness and 10
should perhaps be translated 'towards the Gospel,' i.e. towards the work
of furthering it.
and for your liberal distribution] Literally, and for the liberality of
your contribution. The word here rendered distribution in the A.V.
is that usually rendered by communion, or fellowship. Here it clearly
has the active sense of communication. The Vulgate renders simplici-
tate communicalionis. See notes on 1 Cor. i. 9, x. 20. For liberality
see v. 11.
and unto all men\ Because the principle thus admitted by the Corin
thians was equally applicable to all.
14. and by their prayer for you, which long after you] The construc
tion in the Greek is somewhat obscure. Some wouid render (1) as
A. V., and regard this verse also as depending upon the word glorify.
Others suppose (2) that St Paul has abruptly changed the construction,
and would render they themselves, with prayer, earnestly longing to see
you. If we accept (i), which also involves a change in the construction
of the sentence, the sense is that the prayer of the Jewish Christians and
their affection for the Corinthians redounded to the glory of God. If
(2), it simply means that the result of the Corinthian bounty would be to
draw out a corresponding fervency of affection on the part of the Church
at Jerusalem. It is worthy of remark that the Apostle, in his vivid
anticipation of the future, regards it as already present.
15. Thanks] The word is the same which is elsewhere translated
grace. for his unspeakable gift] This, as Dean Alford suggests (after
Chrysostom), can be none other than Jesus Christ Himself. No other
gift could correspond to the word 'unspeakable,' which suggests (like
Rom. xi. 33; Eph. iii. 18, 19) the idea of God. And in Jesus Christ
'dwelleth all the fulness of the Godhead bodily' (Col. ii. 9). From Him
all gifts of nature or grace proceed. And what the gift is which is above
all others, we leam from such passages as Rom. v. 15, vi. 23; Heb.
vi. 4. So Bengel. "Deus nobis dedit abundantiam bonorum internorum
et externorum, quae et ipsa est inenarrabilis, et fructus habet consimiles."
See also Rom. viii. 32.
Ch. X. 1 — 6. St Paul's intention of overcoming all
OPPOSITION TO THE GOSPEL.
1. Now I Paul myself] "Until now, Paul has addressed himself
preeminently to the better intentioned in the Christian Church, but

102 II. CORINTHIANS, X.  [v. 2.
gentleness of Christ, who in presence am base among you,
3 but being absent am bold toward you : but I beseech you,
that I may not be bold when I am present with that con
fidence, wherewith I think to be bold against some, which
henceforth he addresses himself to those who had sought to lower his
dignity and weaken his authority by representing him as weak in personal
influence," as well as in bodily strength and consistency of purpose,
"although courageous and full of self-commendation in his letters."
Olshausen. The word 'myself is difficult to explain. Deans Stanley
and Afford explain it (i) of St Paul's intention to enter upon personal
matters. St Chrysostom seems to imply (2) that it refers to the em
phasis with which he speaks, and he cites Gal. v. 2, Philem. 19.
But (3) it seems more probable that it means 'I, the very man who
in absence am said to be bold, shew my consistency by preferring
meekness even in my letters. I am meek, not because I am afraid,
but because I ought to be meek. But if meekness fails, then I must be
severe.' Cf. vv. 2, 9, 10; also 1 Cor. iv. 21. It must be remembered
that one main purpose of this Epistle is to vindicate the consistency of
the Apostle. See ch. i. 17 — 19.
beseech] Rather, exhort. See note on ch. i. 3.
meekness and gentleness) Myldnesse and softnesse, Wiclif. Tyndale
introduced the translation meekness. The word gentleness is due to our
translators. But it is not the exact equivalent of the original. Derived
from a word signifying like the truth, and therefore fair, equitable, it
came to be the equivalent (see Aristotle, Ethics v. 10, and VI. 11) for the
habit of mind engendered by the practice of regarding the rights of other
people as well as our own. Aristotle describes it as the principle which
underlies justice and tempers it, and as resulting in sympathy. Its
nearest equivalents in English axefairness, considerateness, reasonableness.
It and the cognate word occur in the N. T. only in Acts xxiv. 4 ; Phil.
iv. 5; 1 Tim. iii. 3; Tit. iii. 2; James iii. 17; 1 Pet. ii. 18. For meek
ness cf. Matt. xi. 29, 30 ; Isai. xiii. 2, 3, liii. 7.
in presence] Some translate by in personal appearance. See v. 7, and
margin here. But the word seems in this verse to be opposed to absence.
See v. n. Also the Greek of Acts iii. 13, xxv. 16.
base) See note on ch. vii. 6, where the word in the Greek is the same
as here. The word base signifies originally low in position. Cf. the
word basement and the French bos. See also Acts xvii. 5. So Spenser,
in his View of the State of Ireland, distinguishes between the "lords
and chief men," and the "peasants and baser people"
2. I beseech you, that 1 may not be bold] Literally, I entreat the not
being bold. Compliance or non-compliance with this request rested
entirely with the Corinthians. The word here translated beseech is not
the same as the one used in the last verse.
with that confidence, wherewith I think to be bold] It does not clearly
appear from this passage what St Paul meant to do when he arrived at
Corinth. He speaks of 'pulling down of strongholds,' of 'casting down
whatever exalteth itself against Christ. But he never says what he in-

W. 3— 5-] II. CORINTHIANS, X. 103
think of us as if we walked according to the flesh. For 3
though we walk in the flesh, we do not war after the flesh :
(for the weapons of our warfare are not carnal, but mighty 4
through God to the pulling down of strong holds ;) casting s
down imaginations, and every high thing that exalteth itself
tends to do. Calvin (1) interprets the passage of excommunication.
Others (2) of bodily punishments, such as those inflicted on Elymas (Acts
xiii. 6 — 1 1), or on Ananias and Sapphira (Acts v. 1 — 10). Or (3) we may
regard it as referring to the authoritative proclamation of the Gospel by
one fully inspired, which must of necessity bring about in the end the
disappearance of error. This is thought to be implied by v. n, which
implies the immediate exercise when present, of the same power which
when absent is exercised by letter. But a comparison of v. n with
1 Cor. iv. 21, v. 1 — 5 would lead to the idea of a formal delivery over
to Satan of those who wilfully corrupted the doctrine of Christ, and
gainsaid the authority of His Apostle. See note on 1 Cor. v. 5. The
word rendered 'bold' here is not the same as that in the former part of
the verse. It implies (1) to dare, (2) to bear oneself boldly, i. e. to
others, while the former word seems to imply confidence in oneself.
against some) i. e. the false teachers.
according to the flesh] See ch. \. 16; Rom. viii. 1.
3. in the flesh] To walk in the flesh is to possess the fleshly nature
with its many infirmities (see Rom. vii.). To walk after the flesh is to
neglect the dictates of the higher spiritual nature, and to live as though
the desires of the body were the only ones that needed satisfying.
war after the flesh] The metaphor of a warfare, as applied to the
Christian life, is a common one with St Paul, though it is more usually
used of the internal conflict of the Christian soul than of the external
warfare waged against the evil around. See 1 Cor. ix. 26; Eph. vi.
10 — 17; 1 Thess. v. 8; 1 Tim. i. 18, vi. 12; 2 Tim. ii. 3, 4, iv. 7. Bp
Wordsworth remarks on the fact that "the armies of Imperial Rome,
her camps and her campaigns," and the rest, were "objects that pre
sented themselves to St Paul in his travels, and were very familiar to
his readers." Cf. ch. ii. 14 — 16.
4. carnal) See note on v. 1. Also on 1 Cor. iii. 1.
mighty through God] Either (1) as in the text, or (2) mighty to God,
i.e. in His sight, or (3) mighty for God, i.e. on behalf of Him, or per
haps (4) an Hebraistic construction, like the one in Acts vii. 20, where
it is equal to exceeding, just as Nineveh is called 'a great city of God'
(Jonah iii. 3 and notes).
strong holds] ox fortifications, from a Greek word signifying to fortify.
5. casting down] This is not spoken of the weapons, but of the
Apostles. imaginations] Rather, as margin, reasonings (consilia, Vulgate,
counceilis, Wiclif). The rendering 'imaginations' comes from Tyndale.
St Paul refers to the efforts of human reason to deal with things beyond
it, the best corrective of which is and always will be the simple procla
mation of God's message to man.

104 II. CORINTHIANS, X. [vv. 6, 7.
against the knowledge of God, and bringing into captivity
6 every thought to the obedience of Christ ; and having in a
readiness to revenge all disobedience, when your obedience
is -fulfilled.
7 — 18. Caution to those who judge by outward appearance.
7 Do ye look on things after the outward appearance ? If
any man trust to himself that he is Christ's, let him of him-

exalteth itself] Or, is exalted.
against the knowledge of God] For this phrase see Prov. ii. 5 ; Hos.
vi. 6 ; 1 Cor. xv. 34 ; Col. i. 10, and the kindred phrase in Isai. xi. 9 ;
2 Pet. ii. 20. Here it signifies that by which we know God, i. e. the
Gospel. See 1 Cor. ii. 16, xiii. 12; Gal. iv. 9.
bringing into captivity] Another military metaphor. See note on
v. 3.
every thought] The word is the same as in ch. ii. 11, iii. 14, iv. 4.
It occurs only in Phil. iv. 7 and in this Epistle.
6. and having in a readiness] The expression is equivalent to our
holding ourselves in readiness.
to revenge] Better, to avenge. Literally, to do justice, execute
sentence upon.
when your obedience is fulfilled] St Paul was ready to wait until his
exhortations and rebukes had had time to work. He would not 'come
to them in heaviness' (ch. ii. 1). He called 'God to witness that if he
did delay to come to Corinth it was to spare them' (ch. i. 23). He
wrote while absent that he might not have to use sharpness when
present (ch. xiii. 10). But when all had been done that could be done,
it was his intention to come and 'not spare' those who refused to listen
to his voice (ch. xiii. 2).
7 — 18. Caution to those who judge by outward
appearance.
7. Do ye look on things after the outward appearance ?] The words
here translated outward appearance are translated when I am present m
v. 2. They may be rendered in three ways, (1) as in the text, (2) ye
look on things after the outward appearance, or (3) as some interpreters
prefer to render, look at what lies plainly before your eyes, i.e. the
genuineness of St Paul's Apostolic mission. The Vulgate and Rhemish
versions render thus. So also Wiclif, See ye the thingis that ben aftir
the face. Either (1) or (2) is preferable to (3), which not only does not
suit the context (cf. also 1 Cor. ii. 5, iii. 21, and St John vii 24
where however the Greek is not the same as here, and viii. 15) but is
contrary to the spirit of St Paul's writings, which invariably glorify what
does not lie on the surface, at the expense of what does so. The mean
ing of the last of the three renderings is that if the Corinthians regard
their teachers from an exclusively fleshly point of view, St Paul has no
need to shrink from the comparison. Cf. ch. xi. 18  33.

w. 8— u.] II. CORINTHIANS, X. 105
self think this again, that, as he is Christ's, even so are we
Christ's. For though I should boast somewhat more of our s
authority, which the Lord hath given us for edification, and
not for your destruction, I should not be ashamed : that 9
I may not seem as if / would terrify you by letters. For 10
his letters, say they, are weighty and powerful; but his
bodily presence is weak, and his speech contemptible. Let u

as he is Christ's, even so are we Christ's) St Paul proceeds to give
four proofs of this. He shews (1) that he was unquestionably the
founder of the Corinthian Church (v. 13 — 18, cf. 1 Cor. iv. 15, ix. 2,
and ch. iii. 2, 3) ; (2) that if he refused to be maintained by them, it was
for no other reason than his desire for their benefit (ch. xi. 1 — 15, cf,
1 Cor. ix. 12, 15, 18); (3) that his life was a sufficient proof of his
sincerity (ch. xi. 2 1 — 33) ; and (4) that the supernatural revelations
vouchsafed to him were vouchers for his inspiration (ch. xii. 1 — 6).
8. boast] The word is translated 'glory,' 'rejoice,' elsewhere. See
note on ch. i. 12.
somewhat more] Literally, somewhat In excess.
edification] Literally, building up. The English word comes from
two Latin words signifying to build a house. See note on 1 Cor. viii. 1,
andcf. 1 Cor. vi. 12, x. 23, 33, xiv. 5, 6, 12.
and not for your destruction] The word is translated pulling down in
v. 4, and the verb from which it is derived castingdown in v. 5. Cf.
ch. ii. 2, vii. 8 — n.
I should not be ashamed] Literally, I shall not be ashamed, or per
haps shamed, i.e. brought to shame. ''Shall not be pointed out as a
liar or a vain boaster." Chrysostom. See note on last verse.
9. that I may not seem as if I would terrify you by letters] Literally,
by means of the letters, i.e. this and the two former. See note on 1 Cor.
v. 9. The connection of thought is not clear at first sight, but a
little consideration will serve to bring it out. St Paul is about to
boast of his authority. This boast is no brutum fulmen. He means to
act upon it in all seriousness when he comes to Corinth. He wishes them
to understand that it will not be confined to words, but will be shewn in
deeds when he arrives. See note on v. 6.
10. his bodily presence is weak] The bodily weakness of the Apostle
seems clearly indicated by many passages in Scripture. We may per
haps gather from Acts xiv. 12 (though this is doubtful) that he was of
less dignified presence than St Barnabas. He refers to his infirmity in
1 Cor. ii. 3. It was probably the thorn in the flesh of which he speaks
in ch. xii. 7 (see Introduction), and the 'temptation' which was 'in his
flesh' in Gal. iv. 13, 14. There is an admirable note on St Paul's
personal appearance at the end of Dr Plumptre's Commentary on the
Acts of the Apostles in the Bishop of Gloucester's New Testament for
English Readers.
and his speech contemptible] Literally, despised. Rude, Tyndale.

io6 II. CORINTHIANS, X. [v. 12.
such a one think this, that, such as we are in word by letters
when we are absent, such will we be also in deed when we
are present.
1 For we dare not make ourselves of the number, or com
pare ourselves with some that commend themselves : but
they measuring themselves by themselves, and comparing
Wiclif, worthi to be dispisid. This is the proper meaning of the word con
temptible. Whatever St Paul's fervour and mental and spiritual power
may have been, it is evident that he lacked the conventional gifts of the
orator, the powerful voice, the fluent and facile delivery, the arts
whereby to enchain attention. It was not the manner of his speech, but
its matter, which attracted his hearers to him.
11. such a one] i. e. the man who speaks in this way. See note on
ch. ii. 7.
that, such as we are in word by letters] It is evident that St Paul's
opponents were not very measured in their opposition to him. Not
only did they deny his Apostolic authority (1 Cor. ix. 1, 6), not only
did they ridicule his appearance, but they even charged him with the
grossest cowardice. For nothing is more contemptible than to utter
loud threats when at a distance, and to subside into silence and
meekness when confronted with an adversary. See note ons. 1.
12. For we dare not make ourselves of the number, or compare our
selves] i. e. ironically, we dare not venture to number or compare ourselves
with certain persons who have of late been claiming great authority
among you. After St Paul's manner (see ch. i. 13, iii. 2) there is a play
upon words here, which is difficult to translate.
commend themselves) As has been said, the Greek word here used
has in the N. T. the sense oi praise; but probably here the leading idea
as in ch. iii. 1 is of recommending themselves, by such means as are
indicated in chapters i. — iii. of the first Epistle, and of having their own
selfish objects in view in so doing.
but they measuring themselves] The idea suggested by the A.V. is of
men whose motives are centred in self. They judge themselves by their
own standard, they take advantage of other men's labours, they even,
St Paul seems to hint (v. 16), boast of other men's labours, they give
other men no credit for what they have done. And all this, like the
Galatian teachers (Gal. iv. 17), that they may occupy the principal place
in the Corinthian Church. There is another reading here, however,
which is accepted by many editors and preferred by Dean Stanley, which
gives an entirely different turn to the sentence. Omitting the words
'are not wise, but we' the passage runs, 'but measuring ourselves by
ourselves, and comparing ourselves with ourselves, we do not boast be
yond measure.' This reading may have been caused by the tran
scriber's eye passing from 0T2 to OTK in the Greek, and omitting the
intervening words, while it is difficult to see how St Paul can describe
himself as avoiding the danger of boasting beyond measure by the very
process which experience shews to be the commonest mode of causing
such boasting, namely by taking oneself as the sole standard of com-

w. 13, 14.] II. CORINTHIANS, X. 107
themselves amongst themselves, are not wise. But we will 13
not boast of things without our measure, but according to
the measure of the rule which God hath distributed to us, a
measure to reach even unto you. For we stretch not our- 14
parison. And the testimony of MSS. and versions is much in favour of
the received text. See however next note but two.
by themselves] Literally, in themselves, i.e. if we accept the A.V.,
having their thoughts perpetually turned inwards in complacent self-
contemplation. Meyer quotes the expression Metiri suo modulo from
Horace Ep. I. 7. 98.
amongst themselves] Rather, with themselves.
are not wise] These words are omitted by the Vulgate and Wiclif.
It must be confessed that they are not in the Apostle's manner, and
that they have a suspicious appearance of having been inserted to fill up
some supposed deficiency in the sense. But see last note but two. If
we omit them, together with the words 'But we' in the next verse,
the Apostle's meaning will be, 'We do not compare ourselves with
some who have lately appeared among you. We keep within the
bounds of our own labours, of the work that God has marked out for
us. We do not 'build on another man's foundation' (Rom. xv. 20)
or challenge comparison by intruding into another man's sphere of
work.' See also w. 15, 16. The balance of probability, in spite of the
difficulties enumerated above, is in favour of this reading. St Paul seems
to imply that he avoids all comparison by keeping within his own
bounds. See Analysis, Introduction, ch. II.
13. of things without our measure] Literally, unto the measureless
things, i.e. 'beyond the measure which God has meted out to us,'
' beyond the region of our own work, which was ever, save in the case
of Rome, among Churches which we ourselves have founded.' Nor
was Rome really an exception. For the Church there seemed not to
have been formally founded by any one, but to have grown up of itself
through the gravitation of persons from all parts to the great metropolis.
This is why St Paul, on his way into Spain, desires to 'impart some
spiritual gift' to a Church which had not had the privilege of the per
sonal superintendence of an Apostle. See Rom. i. 11, xv. 23, 24.
rule) This word is translated line in v. 16. It means (1) a measuring
rod and then (2) the line marked out by such means. It has become an
English word familiar to our ears (3) as a rule or precept of Ecclesiastical
Law, known as a Canon. A cognate word in English is cane.
which God hath distributed to us, a measure] Better, a measure
which God apportioned, i.e. which is His work, not man's.
to reach even unto you] That God had done this was very evident.
The Corinthians owed their existence as a Church to St Paul. See
ch. iii. 2, 3; 1 Cor. iii. 6, 10, ix. 2. The metaphor, says Estius, is
derived from handicraftsmen, who have a rule prescribed to them by
the master, which they are not permitted to go beyond.
14. For we stretch not] The meaning is, For we are not straining
ourselves beyond our due limits in claiming you as our charge, for it is
an undeniable fact that we came (the tense is the simple past in the

io8 II. CORINTHIANS, X. [w. 15 — 17.
selves beyond our measure, as though we reached not unto
you : for we are come as far as to you also in preaching the
is gospel of Christ : not boasting of things without our mea
sure, that is, of other men's labours ; but having hope, when
your faith is increased, that we shall be enlarged by you
16 according to our rule abundantly, to preach the gospel in
the regions beyond you, and not to boast in another man's
17 line oi things made ready to our hand. But he that glo-
original and the word has the sense of anticipating others in coming) as
far as you in our work of preaching the Gospel. Corinth was the farthest
point the Apostle had yet reached.
15. not boasting of things without our measure] The Apostle now
repeats what he has before said in v. 13, but directs his remarks more
pointedly against the false teachers by adding Hn other men' s labours'
For they, as Meyer remarks, were adorning themselves with strange
feathers as they intruded themselves into other men's spheres of work.
See also for St Paul's line of conduct Gal. ii. 9.
when your faith is increased] Two reasons may be assigned for this
reservation; (1) that as we have seen (ch. ii. 12, 13), St Paul could not
settle himself to any other work while the Corinthian Church was in
such an unsatisfactory condition, and (2) that the consistent conduct of
one Christian community was an immense help to the first missionaries
of the Gospel in founding another. See Tit. ii. 8; 1 Pet. ii. 12.
enlarged] The Apostle seems to identify himself with his work as
he has before identified himself with the Corinthian Church. See ch. iii.
2, vii. 3. He is enlarged when the Church is enlarged by his means.
by you] Literally, in or among you. Some connect these words
with 'when your faith is increased,' i.e. among yourselves.
abundantly] Literally, unto superabundance.
16. to preach the gospel in the regions beyond you] i.e. the rest of
Greece, Italy and Spain. Cf. Rom. xv. 19, 24, 28. St Paul here
attributes his further progress in the Gospel not to his own energy, but
to their faith, another instance of his identification of himself with those
in whom the same life dwelt. Cf. ch. i. n.
and not to boast in another mans line] Literally, and not to have
boasted. Both this word and the words translated enlarged and preach
the gospel are in the past tense. St Paul here again reflects indirectly
but most severely upon his opponents. Our hope is first that your faith
may increase, and then that we may congratulate ourselves on having
carried the good tidings of the Gospel to those who as yet have not
heard them, not, as others do, on the successes which by intruding into
another man s work, we have found ready made for us
17. But he that glorieth] See note on v. 8. This'passage occurs in
1 Cor. 1. 31, where it is prefaced by the words 'it is written ' It is in
fact a paraphrase of Jer. ix. 24. Meyer remarks that a noble example
of this kind of glorying is given by St Paul himself in 1 Cor xv 10
Cf. also ch. xii. 10. '

w. 18; 1,2.] II. CORINTHIANS, X. XI. 109
rieth, let him glory in the Lord. For not he that 18
commendeth himself is approved, but whom the Lord com-
mendeth. r — 17. St Paul's Defence of himself against his accusers.
Would to God you could bear with me a little in my 11
folly : and indeed bear with me. For I am jealous over 2
you with godly jealousy : for I have espoused you to one
husband, that I may present you as a chaste virgin to
18. For not he that commendeth himself is approved] St Paul's
self-commendation is only wrung from him by circumstances. The
Corinthians will not judge of things except 'after the appearance' (v. 7).
St Paul, bearing in mind the wise man's advice to 'answer a fool
according to his folly' (Prov. xxvi. 5), shews that even from that point of
view the new teachers could not arrogate to themselves any superiority
over him. But he takes care to remark that the only true ground of
approval is to do the work of God.
Ch. XI. 1 — 17. St Paul's Defence of himself against his
, accusers.
1. Would to God] The words 'to God' are not in the original.
bear with me a little in my folly] i. e. the folly of boasting, which
(ch. x. 8, xi. 16 — 18, xii. n) the Apostle regards as a necessity laid
upon him by the present condition of the Corinthian Church. Cf. also
1 Cor. iii. 1.
and indeed bear with me] Most recent editors translate as Chrysostom,
but you really do bear with me. Ye (i. e. yea), ye do also forbeare me,
Cranmer. The imperative rendering, however, harmonizes best with
what follows, ' Nay, indeed I beseech you to bear with me, for I am
zealous,' &c.
2. with godly jealousy] Literally, with a jealousy of God, i. e. either
(1) which comes from Him, or (2) which is pleasing in His sight, or (3)
as Chrysostom, with the jealousy with which God is jealous, or (4) with
ajealousy for God "like that of the paranymph," Estius (see next note).
The literal rendering in this verse is zealous, zeal. See notes on ch. vii.
7, 11, ix. 2.
for I have espoused you] Rather, I espoused you, i.e. at your con
version, it being the act, rather than its completion, to which St Paul
asks attention. Cf. Matt. xxii. 2; John iii. 29; Eph. v. 25, 27; Rev.
xxi. 2,9, xxii. 1 7. Also Isai. liv. 5 ; Jer. iii. 14 ; Ezek. xvi. 8 ; Hos. ii.
19, 20. St Paul, like St John the Baptist, here represents himself as
the friend of the bridegroom, who often (see Art. Marriage in the
Dictionary of the Bible) took a prominent part in the negotiation of the
marriage. to one husband] The reference is to such passages as Jer. iii. 1 ; Ezek.
xvi. 15. St Paul betrothed them to Christ, but they gave heed to 'divers
and strange doctrines,' Heb. xiii. 8, 9.

no II. CORINTHIANS, XI. [w. 3, 4-
3 Christ But I fear, lest by any means, as the serpent
beguiled Eve through his subtilty, so your minds should be
4 corrupted from the simplicity that is in Christ. For if he
that cometh preacheth another Jesus, whom we have not
preached, or if ye receive another spirit, which ye have not

present you as a chaste virgin to Christ] i.e. at His coming. Cf.
Eph. v. 27, where Christ is said Himself to present the Church to Him
self. The betrothal, in St Paul's day, as in some Christian countries at
the present time, preceded the marriage sometimes by a considerable
interval. There is a reference here also to the passages from the O.T.
cited above, and to Ezek. xxiii. &c.
3. as the serpent beguiled Eve] The Church, as a second Eve, is
espoused to Christ, the new Adam (1 Cor. xv. 45). She must beware
lest, like Eve, she listen to the voice of the same tempter, who ever
lieth in wait to deceive, and so lose the privileges she was destined to
enjoy. Seech, ii. n.
through his subtilty] See ch. iv. 2, and note. A similar sentiment
will be found in Col. ii. 4 — 8. For the serpent, see Gen. iii. 1 ; and cf.
Wisd. ii. 23, 24; Rev. xii. 9, 14, 15. %
your minds] See note on ch. ii. n, where the same word is used as
here. from the simplicity) Rather, singlemindness. See ch. i. 12, viii. 2,
ix. n, 13. Most editors here add and the chastity. No doubt the words
and the chastity have been left out from the close similarity of the two
Greek words in this passage. A word only differing in the Greek from
this by one letter has been substituted for the word simplicity by many
editors in ch. i. 12.
that is in Christ] Literally, 'that is unto Christ' (that ye had toward
Christ, Cranmer). " This is an expression commonly mistaken. People
suppose simplicity means what a child or ploughman can understand.
Now if this be simplicity, the simplicity of the Gospel was corrupted by
St Paul himself. 'Simple,' according to St Paul, means unmixed or
unadulterated." Robertson. See notes on passages cited in last note.
The meaning therefore is 'your single-minded devotion to Christ'
4. he that cometh] This shews that the false teachers came from else
where, whence they brought their corruptions. Chrysostom. Cf. Acts
xv. 1, 24; Gal. ii. 4, 12. Otherwise, says Olshausen, they would have
been excommunicated.
another Jesus] The word is not the same as that translated another
below. In this case it means the same Jesus ("the historical Jesus, "
Stanley), but preached in such a way as to produce a different impres
sion. Cf. the Greek in Gal. i. 6, 7.
or if ye receive another spirit, which ye have not received] Literally,
whom (or which) ye did not receive. The preaching of Jesus after
quite another fashion, that of bondage to law (Acts xv. 1 ; Gal. iv. 21)
would involve the communication of a different spirit (see last' note) to

vv. 5, 6.] II. CORINTHIANS, XI. m
received, or another gospel, which ye have not accepted, ye
might well bear with him. For I suppose I was not a whit s
behind the very chiefest apostles. But though I be rude in 6
the spirit of liberty made known by St Paul (Rom. viii. 2, 15). For
the nature of the false teaching at Corinth, see Introduction to the First
Epistle, p. 11, and v. 22.
another gospel] i.e. a different Gospel. See last note.
ye might well bear with him (or it)] These words have generally been
regarded as ironical, nobly would ye bear with him (Afford, Plumptre),
and explained of the ready reception which the false teachers had met
with. But a comparison with Gal. i. 7, difficult as that passage is, makes
it probable that no irony whatever is intended. "Had they preached
another Gospel altogether, there would have been some reason in listen
ing to them." But they do not do this. They profess to preach the
same Lord and the same Gospel, only they depreciate the authority
of him from whom you first received it. Such men have no raison
dHre, no standing-ground among you. They have none in my position
in the Church, for it is equal to that of any of the Apostles (v. 5). They
have none in my disregard of the technical rules of oratory, for I am
not lacking in knowledge. They have none, in fact, in any way, for I
challenge the closest investigation into my conduct (v. 6). In one point,
I admit (v. 7), they have an apparent advantage. But even that vanishes
on investigation. See notes below.
5. For I suppose] The connection of thought seems to be as above.
If they had been preaching another Gospel, you might have borne with
them, but when preaching the same Gospel they can arrogate no
superiority over me, for I am on an equality with the very highest.
I was not a whit behind] Rather, I have not fallen short in any
way, i. e. I neither have been, nor am now, in the least inferior.
the very chiefest apostles) Cf. ch. xii. 11. Most modern editors
render by "these surpassers of the Apostles" (Afford), "those Apostles
extraordinary" (Plumptre) (literally, the overmuch Apostles), regarding
the Greek as ironical and interpreting the passage as referring to the
false teachers. Chrysostom and the ancient interpreters refer it to St
Peter and the rest of the twelve. But possibly there is no personal
reference at all. St Paul may mean that no Apostles existed anywherej
however great they might be, who could claim superiority over him.
Cf. Gal. ii. 6, 9. Robertson has some interesting remarks on the common
interpretation: "Some cannot understand the feeling which prompts an
expression like this. Shallow men would call it egotism, vanity, folly,
as if egotism consisted only in speaking of oneself. True Christian
modesty is not the being ignorant of what we are, neither does it consist
in affecting ignorance. It consists in this — in having a high and sublime
standard set before us, so that we feel how far we are from attaining to
that." 6. But though I be rude in speech] The word (see note on 1 Cor. xiv.
16, and cf. Acts iv. 13; 1 Cor. i. 17, ii. 1, 4, 13, and ch. x. 10) signifies
one not specially instructed in an art. "It does not mean one who is not
11. cor. 8

II. CORINTHIANS, XI. [vv. 7, 8.

speech, yet not in knowledge ; but we have been throughly
7 made manifest among you in all things. Have I committed
an offence in abasing myself that you might -be exalted, be-
8 cause I have preached to you the gospel of God freely ? I
robbed other churches, taking wages of them, to do you ser-
eloquent, but one who has not learned eloquence by the rules of rhetorical
schools." Bp Wordsworth. See ch. x. 10. Some have regarded it as
meaning ' untrained in Rabbinical learning.' But this could hardly be
said of the pupil of Gamaliel (Acts xxii. 3). St Paul seems here to be
combating all his antagonists, whether of Jewish or Gentile tendencies.
yet not in knowledge] Cf. I Cor. ii. 6 and note. Also Eph. iii. 4.
made manifest] See notes on ch. i. 12 — 14, ii. 17, iv. 2, v. 11, vii. 12,
and on v. 4. St Paul continually appeals to his conduct as the best wit
ness of the genuineness of his mission. Most modern editors read the
active instead of the passive participle here. We must then translate
made things manifest.
7. Have I committed an offence] Literally, committed sin (don
sinne, Wiclif. Did I therein synne? Tyndale, Cranmer and the
Geneva version). This passage is ironical. The Corinthians had
allowed St Paul's anxious desire not to be burdensome to them to be
used against him (see 1 Cor. ix. 1 — 14). He asks if such an anxiety
for their welfare was to be imputed to him as a sin. Cf. the very similar
passage in ch. xii. 13.
abasing myself] i. e. by working for his living, when he might have
enjoyed what men are apt to regard as a dignified ease at their expense.
For the word see note on ch. x. 1.
that you might be exalted] He speaks, not of temporal exaltation, for
his coming made no difference, unless perhaps for the worse, in their
temporal condition, but of the "height of Christian salvation" (Meyer)
to which they had been lifted.
freely] Cf. 1 Cor. ix. 12—18; ' Thess. ii. 9 ; Matt. x. 8. There is a
contrast intended between the greatness of the gift, the Gospel of God,
and the cost for which it was imparted, for nothing (literally, as a gift).
Cf. Isaiah lv. 1.
8. I robbed other churches) "An hyperbolical expression " (Meyer).
And yet in one sense it was true, for the Corinthians were just as much
bound to support the Apostle when at Corinth as any other Churches
were when the Apostle was with them. And, therefore, if when at
Corinth he availed himself of assistance from those other Churches, he
was taking from them what they ought not to have been called upon to
supply. Why he did so we are told in v. 12.
taking wages of them) The Philippian Church, we learn from Phil.
iv. 15, 16 (cf. next verse), is the Church referred to. Their liberality,
St Paul felt, was not likely to be cast in his teeth, therefore he readily ac
cepted it. In later days he again received their bounty with a willingness
which would not, he knew, be misconstrued. This is an instance of
that minute but undesigned agreement in points of detail which consti-

w. o— ii.] II. CORINTHIANS, XI. 113
vice. And when I was present with you, and wanted, I was 9
chargeable to no man : for that which was lacking to me
the brethren which came from Macedonia supplied : and in
all things I have kept myself from being burdensome to
you, and so will I keep myself. As the truth of Christ is in 10
me, no man shall stop me of this boasting in the regions of
Achaia. Wherefore ? because I love you not ? God know- «
tutes so strong an argument for the genuineness of most of the Scriptures
of the N. T. For the word translated wages see St Luke iii. 14; Rom.
vi. 23; 1 Cor. ix. 7. It was most commonly used of a soldier's pay,
when given in kind.
to do you service] . Rather, towards my support in my ministry to
you. 9. and wanted] Rather, was in want. The same word is used in v.
5. See note on 1 Cor. i. 6.
I was chargeable to no man] Greuous, Tyndale. Our translation is
Cranmer's (though Wiclif 's is almost identical, ' chargeous'). The
Geneva version is nearer to the original, I was not slothful to the hinder-
ance of any man. The original word is remarkable. It signifies
originally to benumb thoroughly, and our word narcotic comes from this
root, as also narcissus from the narcotic qualities of the plant. The
torpedo, from its benumbing properties, had in Greek the name of
vapK-n, from whence some have translated it, ' I attached myself to no
man like the torpedo attaches itself.' But as it is doubtful whether
the fish gave the name to the sensation or the sensation to the fish, it
will be sufficient to render by I disabled, or paralysed, no man, by
throwing my maintenance on him.
from Macedonia] See note on last verse. "The principal fact set
forth in this passage, the arrival at Corinth of brethren from Macedonia
during St Paul's residence in that city, is explicitly recorded, Acts xviii.
1, 5." Paley.
and so will I keep my self ] Cf. 1 Cor. ix. 18.
10. As the truth of Christ is in me] Rather, the truthe of Crist is
in me (Wiclif, whom the Geneva and Rheims versions follow here) or
if the truth (Tyndale and Cranmer). "There is no oath" (Dean
Afford, who refers to Rom. ix. 1). "The mind of Christ is in him
(1 Cor. ii. 16), the heart of Christ beats in him (Phil. i. 8), Christ speaks
in him (ch. xiii. 3), and all this through the Spirit of Christ which dwells
in him." Meyer.
stop me] This boasting shall not be stopped in me, margin. The
Greek word signifies to wall ox fence round. Bp Wordsworth thinks that
an allusion is here made to the Isthmian Wall, and refers to several
passages in ancient history which speak of the value of such a fortifica
tion in the defence of the Peloponnesus. But it is possible that no such
allusion was intended. The word is used in the N. T. (as in Rom. iii.
19; Heb. xi. 33) oi stopping the mouth.
lL Wherefore? because I love you not?) See v. 7 and note. The
8—2

Ii4 II. CORINTHIANS, XI. [w- 12—15-
,2 eth. But what I do, that I will do, that I may cut off
occasion from them which desire occasion; that wherein
13 they glory, they may be found even as we. For such are
false apostles, deceitful workers, transforming themselves
14 into the apostles of Christ. And no marvel ; for Satan him-
is self is transformed into an angel of light. Therefore it is no
great thing if his ministers also be transformed as the minis-

same ironical tone is adopted. 'Can you suppose that this is a proof
of my indifference towards you?' And then the Apostle suddenly
becomes serious, and appeals to God who knows the heart.
12. occasion] See ch. v. 12.
that wherein they glory, they may be found even as we] These words
seem to imply that the Corinthian false teachers did not accept money
or maintenance for their services. But then it is difficult to see how
they could have made that very practice an argument against St Paul.
It is, therefore, better to suppose, that they boasted of their disinterest
edness, in spite of their willingness to enrich themselves at .the Corinth
ians' expense (see next verse), and that St Paul was determined that they
should have no solid ground for insinuations of this kind against him
(though such were made nevertheless, ch. xii. 16, 17, by those who
judged of the Apostle by themselves). So he steadfastly refused to take
a farthing of money from the Corinthians, preferring to undergo priva
tions (v. 9) rather than give an opportunity to his opponents to assert of
him, what was true of themselves, that his professed disinterestedness
was only a pretence. There are a number of interpretations of this
passage, for which the student may consult the commentaries of Deans
Stanley and Afford.
13. For such] The link of connection is as follows. You cannot
believe them in their boasting. They are false and deceitful in all their
doings. They have not your interest at heart, but their own. Cf. ch.
ii. 17.
false apostles] See Rev. ii. 2 ; also note on v. 26.
deceitful workers) St Paul is indirectly aiming at such persons in ch.
iv. 2, as well as more directly in ch. ii. 17. Cf. Rom. xvi. 17, 18; Phil.
iii. 2. The word workers is in the original equivalent to our word
workmen or artisans. The reference is to workmen who shirk, or as it
is called 'scamp ' their work, instead of dealing fairly by their employer.
14. And no marvel] No wondre, Wiclif, where we may remark that
the older English expression has held its ground against the French equi
valent. Satan himself is transformed] Cf. ch. ii. n. Not that he is really so
transformed, but that he appears to be so, to those who judge ' accord
ing to the appearance,' ch. x. 7; Gal. vi. 12; Phil. i. 15, iii. 18; Tit. i.
10, 11. " Transformed into, not becoming." Chrysostom. He reads
'j/'Satan himself.'
15. whose end shall be according to their works] Cf. Prov. xxiv. 1 2 ;

w. 16, 17.] II. CORINTHIANS, XI. US
ters of righteousness ; whose end shall be according to their
works. I say again, Let no man think me a fool ; if other- >«
wise, yet as a fool receive me, that I may boast myself a
little. That which I speak, I speak it not after the Lord, n
but as it were foolishly, in this confidence of boasting.
Matt. xvi. 27; Rom. ii. 6 — 11; 1 Cor. iii. 8; Phil. iii. 19; 2 Tim. iv.
14; Rev. xx. 12, &c.
16. / say again] Cf. ch. x. 8, xi. i, 6. "Three times he has
attempted to begin his boast. First he is interrupted by the recollection
of the hollowness of the boast of his opponents : again, he is checked by
the difficulty of pressing it on men so perverted by the influence of
their false teachers ; and again, when he is led aside to answer the
charge arising from his refusal of support. Now once more he returns
to the point, and now for the first time carries it through." Stanley.
Let no man think me a fool] This reiterated appeal to the Corinthians
is due to the fact that St Paul keenly feels the unsuitableness of such
boasting to the Christian character. See ch. xii. 6, and notes on ch. x.
8, xi. 1. "Observe how, when about to enter upon his own praises, he
checks himself. " Chrysostom.
if otherwise] Or else (Tyndale, Cranmer, Geneva), i.e. but even if you
do regard me as a fool.
yet as a fool receive me] i.e. 'Receive me, even though you must re
ceive me as a fool.'
that I may boast myself] Rather (with Vulgate, Cranmer, Geneva,
Rhemish) that I also, i.e. as the false teachers have done (see the first
four chapters of the first Epistle). Our version copies Tyndale here.
a little] The original is stronger ; 'a little bit,' as we say.
17. not after the Lord) i. e. ( 1 ) according to the example of the Lord ;
see for similar forms of expression 1 Cor. iii. 3, xv. 32; 2 Cor. i. 17,
x. 3 (in the Greek) ; or (2) not inspired by the Ij>rd (cf. 1 Cor. vii. 12,
25, 40). "There are many things" — he mentions war, self-defence,
generous resentment — "which are not exactly after Christ, and yet are
not contrary to the Spirit of Christ." Robertson. "By itself it is not
after the Lord, but it becomes so by the intention." Chrysostom. "Like
an oath, self-praise may under certain circumstances become necessary,
especially for those who, like St Paul, have the public duties of a sacred
ministry to discharge." Wordsworth. St Paul was resolved 'by all means
to save some' (1 Cor. ix. 22). If there were those at Corinth who raised
objections to his ministrations, he took them on their own ground, and
shewed that, low and unworthy as that ground was, even there they had
no sufficient justification for their conduct. It is often necessary to adopt
such a course, on the principle laid down by our Lord in Matt. vii. 6.
Appeals to the higher spiritual instincts of men who have never culti
vated those instincts are useless. We must deal with mankind as they
are, and hope thus to lead them to become what at present they are
not. And if it be asked how we are to know when to walk ' after the

n6 II. CORINTHIANS, XI. [w. 18-

18 — 33. St Paul permits himself to enumerate his labours
for the Gospel's sake.
18 Seeing that many glory after the flesh, I will glory also.
T9 For ye suffer fools gladly, seeing ye yourselves are wise. For
J° ye suffer, if a man bring you into bondage, if a man devour
Lord,' and when to condescend to the folly of mankind, the answer is,
whenever we conscientiously believe it to be for their benefit.
in this confidence of boasting] i. e. on which I am now about to enter.
Cranmer translates in this matter of boasting (substantia, Vulgate ; sub-
staunce, Wiclif and the Rhemish). So Chrysostom. But it seems better
to translate as the A.V. St Paul regards what he is about to say as an
outburst of foolish self-confidence, ridiculous in itself, but rendered
necessary by the thoroughly low and carnal ideas of many of his Corinth
ian converts. Foolish as they are, he hopes to redeem them from their
folly by shewing that he possesses even the qualifications on which they
set so exaggerated a value, in greater measure than those for whom they
had deserted him.
18—33. St Paul permits himself to enumerate his labours
for the Gospel's sake.
18. after the flesh] See note on after the Lord, and Phil. iii. 4.
Also note on ch. x. 3. St Paul means after the manner of those who judge
only by what is outward and visible, or perhaps he may mean boasting of
things, such as "high birth, wealth, wisdom, of being circumcised, of
Hebrew ancestry, of popular renown" (Chrysostom), on which fleshly
men set high value.
/ will glory also] "It is remarkable that St Paul does not glory in
what he has done, but what he has borne" Robertson.
19. For ye suffer fools gladly, seeing ye yourselves arewise] Literally,
For gladly do ye tolerate men without understanding, being prudent
(or perhaps better sensible men). The word here translated suffer is trans
lated bear with in v. 4. The translation here is Wiclif s. It is a question
(see next note) whether either of the two members of this sentence is to
be taken literally. But that its general purpose is ironical there can be
no doubt. Cf. 1 Cor. iv. 10.
20. For ye suffer] (susteynen, Wiclif). "This may be understood in
three ways. (1) He maybe understood as reproving the Corinthians
ironically, because of their inability to bear with anything, or (2) as
charging them with sluggishness of spirit, because they had shamefully
enslaved themselves to the false Apostles, or (3) he repeats in the person
of another what was maliciously affirmed regarding himself, namely,
that he claimed a tyrannical authority over them." Calvin. If, with
him and many ancient commentators, we adopt (2), the sense is, as
Calvin goes on to say, 'You bear with all kinds of indignities from
others, why not with far less from me, who am in every respect their
equal, if not their superior, in the very qualifications by which you set
so much store?' This interpretation agrees best with the context (see

v. 2i.] II. CORINTHIANS, XI. 117
you, if a man take of yon, if a man exalt himself, if a man smite
you on the face. I speak as concerning reproach, as though 21
we had been weak. Howbeit whereinsoever any is bold, (I
next verse). The connection of this verse with the former will then be
as follows : 'You pride yourselves on being sensible people, and certainly
you have immense toleration for folly. You even endure the foolish — or
worse than foolish — insults of men who have no claim whatever to lord
it over you. Why then not bear with me, when I condescend for a
moment to the level of their folly? You will crouch to worthless, pre
tenders, why resist the voice of real authority?'
if a man bring you into bondage] Literally, enslave you. Our trans
lation is Tyndale's. Cf. Gal. ii. 4, iv. 9, v. 1.
devour you] Cf. Matt, xxiii. 14; and the LXX. of Isai. ix. 12. These
false teachers were animated by none of St Paul's delicacy as regards
money matters. It could not be said of them that they were no
Apostles, because they had no claim to be maintained by the Churches.
take of you] Rather, seize you, i. e. as a hunter his victim, or a man
his property (cf. ch. xii. 16). The earlier versions rendered simply by
take, as though doubtful of the meaning. It was the Geneva that first
added 'your goods.
smite you on the face] An utterly extraordinary and inconceivable
piece of presumption, according to our modern notions. But we do not
habitually realize the immense extent to which Christianity has leavened
our habits. Dean Stanley refers us to 1 Kings xxii. 24 ; Matt. v. 39 ;
Luke xxii. 64 ; Acts xxiii. 2 ; 1 Tim. iii. 3 ; Tit. i. 7 ; and to the canon
of the Council of Braga (a.d. 675), which orders that no bishop at his
will and pleasure shall strike (the original, however, seems to imply
scourging) his clergy, lest he lose the respect which they owe him. He
might have referred also to the famous Latrocinium, or Robber-Synod of
Ephesus, in which one patriarch of the Church and his adherents lite
rally stamped another to death, and even to a period so late as the
Council of Trent, in which it is admitted, even by the Jesuit historian
Pallavicino, that scenes of personal violence occurred among those who
were or should have been teachers of religion. See his History of the
Council of Trent, Book vm. ch. 6.
21. / speak as concerning reproach, as though we had been weak]
Literally, after reproach (or dishonour, see ch. vi. 8, and see note on
v. 17), "to my reproach "(Stanley), or perhaps 'about the dishonour that
has been cast upon me,' that / ventured to do none of these things,
because I dared not. The ' we ' is emphatic. We, the true ministers of
Christ, incurred the reproach of weakness while among you (see ch. a.
10, and 1 Cor. iv. 10), for we ventured upon no such evidences of our
power. And this 'weakness' has been alleged against us as proof
positive that we are no true Apostles of Christ. 'As though' implies
that St Paul does not admit the justice of the accusation. But he passes
it by, and proceeds to shew that he, too, can shew boldness upon
occasion. ....
whereinsoever any is bold] There is no ground upon which the 'false
Apostles' have based their authority which St Paul could not also ad-

nS II. CORINTHIANS, XI. [w. 22, 23.

22 speak foolishly,) I am bold also. Are they Hebrews ? so am
I. Are they Israelites? so am I. Are they the seed of
23 Abraham ? so am I. Are they ministers of Christ ? (I speak
as a fool) I am more ; in labours more abundant, in stripes
vance : there are few on which his title to the respect of his flock is not
greater than theirs.
I am bold also] St Paul is not here so much thinking of his boldness
in asserting his Apostolic authority (ch. x. 2, 11) as of his boldness in
asserting his personal claims on the allegiance of the Corinthian Chris
tians; for now, though not 'after the Lord,' but 'after the flesh,' he
commences that eloquent and impassioned description of his ministerial
labours and experiences, which has done more than any other passage
in Scripture to bring the person of the great Apostle before us, and to
endear him to the Christian conscience.
22. Are they Hebrews?) We may take the words Hebrew, Israelite,
seed of Abraham, as referring (1) respectively to the nationality, theo
cratic condition, and Messianic rights of the^ Jewish people. Thus the
Hebrew would not only be one who was of pure descent, but whose
attachment to Jewish nationality caused him to cling to the Jewish
language (see Acts vi. 1, xxi. 40, xxii. 2; and Phil. iii. 5). The
Israelite would be a man attached to the covenant privileges of his
nation (cf. St John i. 47; Acts ii. 22, iii. 12, v. 35, xiii. 16, xxi. 28; and
especially Rom. ix. 4). Seed of Abraham must refer to the pure
Abrahamic descent of St Paul, and his consequent title to all the
promises made to Abraham. See Rom. ix. 7, xi. 1.
23. Are they ministers of Christ ?] St Paul here cannot be content
with the simple 'so am I. These men (see ch. x. 7; 1 Cor. i. 10)
claimed to be in some special sense Christ's ministers. But when the
Apostle thinks of the singleness of his devotion to Christ's cause, of
which he had so frequently boasted (ch. ii. 17, iv. 5, vi. 4 — 10, vii. 2, &c),
and of the nature of his services as compared with theirs, his spirit rises
within him. ' I may speak like a madman, ' he cries (see next note), 'but
I cannot contain myself at such a charge. What have they done for the
cause of Him whose name they falsely arrogate to themselves, compared
to the services I have rendered ? I use no mere words of vaunting, but
appeal to the devotion of a life to His Gospel.'
/ speak as a fool] Rather as a madman (scarse wise, Rhemish. Our
translation is Tyndale's). The word in the original is stronger than that
in w. 16, 19. St Paul is not thinking here so much of the impression
his words may produce on the Corinthians, as of the fact that all 'boast
ing' in God's sight is 'excluded' by the 'law of faith' (Rom. iii. 27; cf.
Luke xvii. 10). Mad indeed is it to boast of anything as constituting a •
claim on God for reward. But facts are facts, and they may be appealed
to, not for self-glorification, but (ch. xii. 1 1) to confute pretensions which
ought never to have been advanced.
in labours more abundant] Cf. 1 Cor. xv. 10. He now commences
the proof of this assertion, and it consists not in words but in deeds. He
appeals to "a life hitherto without precedent in the history of the world.

vv. 24, 25.] II. CORINTHIANS, XI. 119
above measure, in prisons more frequent, in deaths oft. Of 24
the Jews five times received I forty stripes save one. Thrice 25
was I beaten with rods, once was I stoned, thrice I suffered

Self-devotion at particular moments, or for some special national cause,
had been often seen before ; but a self-devotion involving sacrifices like
those here described, extending through a period of at least fourteen
years, and in behalf of no local or family interest, but for the interest of
mankind at large, was up to this time a thing unknown." Stanley. De
Wette would translate more abundantly (the word is an adverb in the
original) and connect it with what has gone before, 'in labours I am
more abundantly a minister of Christ than they.'
in prisons more frequent) "What is left out is more than is
enumerated." Chrysostom. There is but one imprisonment mentioned up
to this time in the Acts (ch. xvi. 23). So there is but one beating with
rods (see below). The Acts of the Apostles, being written with a
special purpose (see note on ch. i. 8, vi. 5), does not attempt to give a
full account of St Paul's labours and sufferings. See Stanley's note on
v. 21 and Paley, Horae Paulinae, Ep. to Corinth. 9. Estius accounts it
a proof of St Paul's modesty that he had never mentioned these things
even to a friend so intimate as St Luke.
in deaths oft] Cf. ch. i. 9, 10, iv. 11 ; 1 Cor. xv. 31. "Perils con
taining death," i.e. as a possible event. Chrysostom.
24. Of the Jews) Literally, Under Jews, as though it were a
disgrace to them to have treated one of their brethren thus. Cf. St
Matt. x. 17.
forty stripes save one] Cf. Deut. xxv. 3. The Mishna (Makkoth,
III. 10 [9]) prescribes that one below the number there mentioned were
to be given, clearly, as Maimonides (Commentary in loco and Mishneh
Torah, Hilekhoth Synhedrin, xvii. 1) explains, lest by a mistake the
prescribed number should be exceeded. Others refer it to the three
cords of the scourges, which could only inflict stripes to the extent of
some multiple of three. Josephus, Antiq. IV. 8. 21, mentions the
custom. - 25. Thrice was I beaten with rods] See Acts xvi. 22, 23, and note
on v. 23. This punishment is also said frequently to have caused the
death of the victim. It was inflicted by the Romans on those who did
not possess the privilege of Roman citizenship, Acts xxii. 25. A precisely
similar scene to that in the Acts is recorded in Cicero in Verrem v. 62,
where the victim is said to have uttered the well-known words, Civis
Romanus sum. Cicero here invokes the 'lex Porcia,' by which the
beating a Roman citizen with rods, which had been formerly lawful,
was forbidden. See Livy, x. 9, "gravi poena si quis verberasset -ne-
cassetve civem Romanum," and cf. Sallust, Catilina, c. 51.
once was I stoned] See Acts xiv. 19. Clement of Rome, St Paul s
companion and friend (Phil. iv. 3), says in a somewhat obscure passage
(Ep. 1. 5) that St Paul was "seven times imprisoned, put to flight and
stoned."

120 II. CORINTHIANS, XI. [v. 26.
26 shipwrack, a night and a day I have been in the deep ; in
journeyings often, in perils of waters, in perils of robbers, in
perils by my own countrymen, in perils by the heathen, in

thrice I suffered shipwrack] The shipwreck related in Acts xxvii. is
not one of these, but occurred some time afterwards. We have no other
account of those referred to here.
a night and a day] The Apostle here speaks of some terrible peril,
compared to which even the shipwreck related in Acts xxvii. was a
trifling one. Probably for twenty-four hours he was exposed to the
dangers of the ocean, with but a plank between him and death. The
Acts of the Apostles, we are once more constrained to remark,
gives us but » scanty account of the labours and perils undergone
by this undaunted soul. The word translated 'a night and a day'
is but a single word in the original, and signifies a period of
twenty-four hours, commencing with sunset. Some have thought that
the expression here, 'in the deep,' is the same as the LXX. of Exod.
xv. 5, and that St Paul went down with the ship, and was delivered by
a Divine interposition. So Wiclif, Tyndale and the Geneva and
Rheims versions, following the Vulgate, seem to have interpreted this
passage (in the depnesse of the see, Wiclif; in the depe of the see, Tyndale).
But the expressions here and in Exod. xv. 5 (LXX.) are. not identical.
Cranmer renders, in the deepe see. So Chrysostom, who -explains it,
'swimming on the sea,' and the Syriac version, which translates,
' without a ship in the sea.'
26. in perils of waters] Literally, rivers (flodis, Wiclif). Cf. 1
Cor. xv. 30. When bridges were rare, such perils were frequent.
What they are, even now, in less civilized regions, the recent loss sus
tained by our troops in Afghanistan (in April, 1879) by a sudden spate,
after several regiments had crossed the same river in perfect safety,
may serve to shew us. Stanley refers also to the fate of Frederick
Barbarossa at a place not far from Tarsus. See also Conybeare and
Howson's St Paul, 1. 457.
in perils of robbers] What these were in Judaea in those times we
may learn from the well-known parable recorded in St Luke x. The
danger to the traveller in Palestine and the neighbourhood from bands
of wandering Bedouins is still almost as great if the traveller in those
parts ventures about without the protection afforded by a caravan. Mr
Cyril Graham and other recent travellers have recorded their detention
by the Arabs until rescued or ransomed.
in perils by my own countrymen] (of kyn. So Wiclif, literally.
Cf. Acts vii. 19; Gal. i. 14, in the Greek). These were not the least
among the dangers St Paul had to encounter, as Acts ix. 23, 29, xiii.
50, xiv. 5, 19, xvii. 5, 13, xviii. 12 testify. And doubtless there are
many such dangers which have been allowed to remain entirely un
recorded, but which maybe imagined from what we read, and above all
from the yet more serious dangers which befel the Apostle in conse
quence of his visit to Jerusalem, recorded in Acts xxi., the record of

w. 27, 28.] II. CORINTHIANS, XI. 121
perils in the city, in perils in the wilderness, in perils in the
sea, in perils among false brethren ; in weariness and pain- 27
fulness, in watchings often, in hunger and thirst, in fastings
often, in cold and nakedness. Besides those things that are 28
which takes up the remainder of the book. Cf. 1 Thess. ii. is, 16, St
Paul's first extant Epistle, written, be it remembered, from Corinth.
by the heathen] See Acts xvi. 19 — 39, xix. 23 — 34.
in the city] See last note, and Acts ix. 23, 29, as well as v. 32 of
this chapter.
in the wilderness] Translated desert in Acts viii. 26. Cf. St Matt.
xiv. 13, 15. It means any place void of inhabitants. Hunger and
thirst, as well as robbers, were among the perils thus to be endured. If
any one should object that the Apostle thus repeats himself, it may be
observed that the expressions here used are arranged in pairs, and are
intended to shew that wherever he was, and whatever he did, the
Apostle was in danger.
in the sea] Not a mere repetition. "There are many perils in the
sea," — pirates, for instance, especially in days long past — "short of
shipwreck." Afford.
among false brethren] Cf. Gal. ii. 4 and v. 13 of this chapter. It
refers, no doubt, chiefly to the Judaizing teachers (see v. 22), but need
not be confined to them. Any one who falsely pretends to be a disciple
of Christ may be thus described. Cf. Acts xx. 29 ; 2 Peter ii. (throughout) ;
1 John ii. 18, 19, 22, iv. 352 John 7, 9; 3 John 9 ; Jude 4, 7 — 16 ; Rev.
ii. 2, is, 20.
27. in weariness and painfulness] In laboure and travayle (Tyndale),
more literally. So Cranmer also. Our translators followed the Geneva
version. Cf. 2 Thess. iii. 8, where the words in the Greek are the same
as here.
in watchings] Literally, in sleeplessnesses, i.e. in repeated nights
of sleeplessness, whether from anxiety or other causes.
in hunger and thirst] Cf. 1 Cor. iv. n ; Phil. iv. 12.
in fastings often] "Voluntary ones, as he has before spoken of hunger
and want." Calvin. Cf. ch. vi. S-
in cold and nakedness] Dr Plumptre reminds us of the sharp contrast
between this view of the greatness of a teacher and that current among
the Jews, who had a proverb that " a goodly house, a fair wife, and a
soft couch" were the prerogatives of the "disciples of the wise." He
refers to Matt, xxiii. 6. See also Matt. viii. 20.
28. Besides those things that are without] The six principal English ver
sions interpret this expression (1) of external trials, of which the Apostle
has hitherto been speaking — "the thynges which outwardly happen unto
me " (Tyndale). As the Apostle now begins to speak of inward troubles
this rendering would seem quite natural. But Chrysostom (2) interprets it
oi things left out of the enumeration. And this interpretation is supported
by the only two other passages in which the word occurs in the N. T.,
namely, Matt. v. 32 ; Acts xxvi. 29. Cf. Heb. xi. 32. If this inter
pretation be followed, we must connect the words, not only with what

122 II. CORINTHIANS, XI. [w. 29—31.
without, that which cometh upon me daily, the care of all
29 the churches. Who is weak, and I am not weak ? who is
30 offended, and I burn not ? If I must needs glory, I will
3i glory of the things which concern mine infirmities. The God
and Father of our Lord Jesus Christ, which is blessed for
follows, but with what precedes. 'And besides a host of other things,
which I cannot now mention, there is the daily pressure of anxiety
arising from the Churches under my care.'
that which cometh upon me daily) There is a various reading here.
If we follow the received text, which is that of the Peshito Syriac in the
second century and is followed by Chrysostom, we must understand it
of the daily concourse of troubles arising from this source. If we follow
that which is proposed to be substituted for it, which is that of the
Vulgate and of the most ancient MSS. (though it may not improbably
have arisen from the copyist's eye having passed from ST to ST), it must
be rendered "that which presseth on me" (instantia, Vulgate; my
daily instance, Rhemish). Tyndale, Cranmer and the Geneva render,
/ am combred dayly.
the care] Rather perhaps, the anxiety, as we speak of care in the
abstract, the Greek word being derived from a verb signifying to part
asunder, and implying that the mind is torn asunder as it were by con
flicting emotions.
of all the churches] This must not perhaps be pressed (as Dollinger
in his Last Age of the Church) so far as to assert that each Apostle con
sidered himself individually responsible for the care of the whole Church
of Christ. That there was some division of responsibility appears from Gal.
ii. 7. St Paul probably means the care of all the, Churches which he had
planted, surely no inconsiderable burden.
29. Who is weak, and I am not weak ?] St Paul goes on to explain
in what that care consisted. It consisted in taking upon himself the
anxieties of every individual member of the flock. We may see how
true his words are by a reference to Rom. xiv. 1 — xv. 7 ; 1 Cor. i. 11,
v- 1— 5, vi. 1, vii. 1, viii. 1— 13, ix. 22, .*.. 25—33 ! the whole Epistle to
the Galatians; Phil. iv. 2, 3, as well as ch. ii. 5— 11, vii. 12 of this
Epistle. 30. If I must needs glory) See note on ch. i. 14, v. 12.
I will glory of the things which concern mine infirmities] Cf. ch. xii.
S, 9, xiii. 9. If St Paul turns aside for a few moments to boast ' accord
ing to the flesh,' his thoughts soon flow back into a channel more
customary to one who has been 'created anew' in Christ. He is
obliged to boast somewhat. But it has become more natural to him
to boast of those things which to the natural man (see v. 21) are weak
ness. 31. The God and Father of our Lord Jesus Christ] St Paul is now
about to give a remarkable proof of the truth of what he has just said,
and one which he confirms by a solemn asseveration (cf. ch. i. 18, 23)!
That these words belong to what follows, and not to what precedes is

w 32, 33.] II. CORINTHIANS, XI. 123
evermore, knoweth that I lie not. In Damascus the go- 32
vernor under Aretas the king kept the city of the Dama
scenes with a garrison, desirous to apprehend me : and 33
through a window in a basket was I let down by the wall,
and escaped his hands,
the opinion of commentators so widely differing as Chrysostom, Cal
vin, Meyer, Bp Wordsworth, Deans Stanley and Afford. A strong
argument appears to be brought against this view by the fact that the
incident related does not warrant so strong an affirmation. But
as Meyer reminds us, the visions and revelations related in ch. xii.
1 — 4 are an interruption of his enumeration of his infirmities, which
he resumes in ch. xii. S- And perhaps eighteen centuries of Christianity
have somewhat dimmed our perception of the immense difference
between this vaunt, and those customary among the inflated teachers
of St Paul's day. They enlarged upon their triumphs, their influ
ence with the rich and great, the success of their oratory, the number
of their disciples, and this with an arrogance which in our days would
be justly contemptible. St Paul, while he shews his sincerity by the
fact that his life was exposed to danger, narrates nothing but his escape,
¦t circumstance not likely in itself to raise his reputation among men
who judged according to outward appearance (we may compare the
reproaches cast upon Cyprian for a similar flight), and not rendered
more dignified by the manner in which it was accomplished. See Dean
Alford's note.
which is blessed for evermore] Literally, existing, blessed unto the
ages. 32. In Damascus] Cf. Acts ix. 23 — 25.
the governor] Literally, the Ethnarch (ruler of the nation — the title
of an Oriental provincial governor. See 1 Mace. xiv. 47, xv. 1, &c).
under Aretas the king] Aretas (see Josephus' Antiquities, xviii. ) was
the king of Arabia Petraea. His daughter had been divorced by Herod
Antipas in order that he might marry Herodias, ' his brother Philip's
wife' (see Matt. xiv. 3 — 5). This and some disputes about the frontier
led to war being proclaimed, and a battle was fought (a. d. 36) in which
Herod's army was entirely destroyed. It is thought by some that
Aretas profited by this circumstance to seize on Damascus, and that it
was just at this juncture (a. d. 37) that St Paul returned to Damascus
from his stay in Arabia. Others, however, place this event about the
year 39, after Herod Antipas had been banished to Gaul, and think that
Aretas, taken into favour by Caligula, had obtained Damascus, among
the various changes which the new Emperor made in the arrangements of
his eastern provinces. Aretas seems to have been a common name
among the Arabs, like Ptolemy in Egypt, or Seleucus and Antiochus in
Syria. Josephus mentions more than one. Cf. also 2 Mace. v. 8.
kept the city of the Damascenes with a garrison] Literally, was guard
ing the city of the Damascenes.
33. in a basket) The word literally means a plaited cord. Hence
a basket made of cords. The word in Acts ix. 25 is not the same.

124 II. CORINTHIANS, XII. [vv. I, 2.
i — 6. The Visions and Revelations vouchsafed to St Paul.
12 It is not expedient for me doubtless to glory. I will
2 come to visions and revelations of the Lord. I knew a
was I let down by the wall] Theodoret well remarks, " He shews the
greatness of the danger by the mode of his flight." The peroration of
Chrysostom's homily here is an eloquent picture of the magnanimity of
the great Apostle.
Ch. XII. 1—6. The Visions and Revelations vouchsafed to
St Paul.
1. It is not expedient for me doubtless to glory. I will come] The
Greek text here is in the most utter confusion. Out of the seven-Greek
words which commence this chapter, the genuineness of only three is
guaranteed by the agreement of the MSS. and versions. Some MSS.
read, instead of as the A V., I must glory, it is not expedient for me, for —
(ox yet). Others again, I must glory, it is not, I grant, expedient, yet — .
The Vulgate begins with if (if it bihoveth to have glorie, it spedith not,
but I schal come, Wiclif), no doubt from ch. xi. 30. The A. V. avoids
the difficulty of choosing between for and but before / will come by
leaving out both. The usual rule in the case of a doubtful reading is
to prefer the more difficult one, on the ground that a transcriber was
more likely to evade what seemed to him to be a difficulty by the
substitution of an easier word, than of his own accord to add to the
difficulty of the passage. This rule is inapplicable here, where the
alterations have clearly proceeded from an inability to comprehend the
passage as it stood. The reading is therefore to be preferred which
falls in best with the general scope of St Paul's argument. As regards
the first portion of the sentence it makes very little difference to the
sense whether we follow the A. V. and render / am quite aware (Sij)
that it is not well for me to boast, or with other authorities, / must boast,
I know it is not good for me. With regard to for or but, the latter seems
to fall in best with the context. If we read for, we must regard
St Paul as intending to give an additional proof of the undesirableness
of boasting, as shewn by the fact that (v. 7) even when there be any
thing to boast of, it is invariably in the end a source of weakness.
If we read but, we must suppose St Paul to feel himself compelled to
boast, lest the incident to which he has just referred (ch. xi. 31 — 33)
should be turned into an accusation of cowardice. Therefore in spite
of himself he gives a proof which few would venture to challenge, that
he has a right to speak in the name of God, in order that his con
fessions of weakness might not be used against him. For expedient
and glory see ch. viii. 10 and v. 12.
visions and revelations of the Lord] Visions are the sight of things
ordinarily beyond our mortal ken, whether waking or in dreams. Reve
lations (see 1 Cor. i. 7 in the Greek, and Gal. i. 12, 16, ii. 2) are here
the mental and spiritual discoveries resulting from such visions.
2. / knew a man) That this is the Apostle is proved by v. 7. The
word knew should, both here and in v. 3, be rendered know.

w. 3, 4.] II. CORINTHIANS, XII. 125
man in Christ above fourteen years ago, (whether in the
body, I cannot tell ; or whether out of the body, I cannot
tell: God knoweth;) such a one caught up to the third
heaven. And I knew such a man, (whether in the body, 3
or out of the body, I cannot tell : God knoweth ;) how that 4
he was caught up into paradise, and heard unspeakable
in Christ] i. e. after his conversion, when he had become united to Christ.
above fourteen years ago] And yet, as Chrysostom and Calvin remark,
he had kept silence about it all this time. The secret raptures of the
soul should be matters between it and God, not subjects of boasting
save where necessity compels it. After all the main point (v. 6) is
what a man is, not what he has seen, even of things beyond the sphere
of sense. Whether this were the 'revelation' spoken of in Gal. i. 12,
ii. 2, we cannot tell. St Paul had many such revelations (see note on
1 Cor. ix. 1), and he gives here no distinct intimation of the time at
which the vision occurred.
whether out of the body] "The Apostle here by implication acknow
ledges the possibility of consciousness and receptivity in a disembodied
state." Afford.
I cannot tell] The fact of the vision was certain enough. He saw
clearly what God gave him permission to see, but whether the soul was
rapt from his body left without life, or whether body and soul were
caught up together to the third heaven and to Paradise, was known
only to God.
the third heaven] Some commentators have explained this passage by
the Jewish tradition (see Dean Stanley in loc.) of seven heavens. But
if St Paul had this in his mind, he here meant the clouds, a notion com
bated by Irenaeus, who (see next note) had unusually good opportunities
of knowing the Apostle's meaning. He says distinctly (Adv. Haer. 11.
30) that the third heaven is regarded by St Paul as a place pre
eminently exalted, and he rejects the idea of the seven heavens as taught
by the Valentinian heretics, regarding it as absurd to suppose that four
heavens remained as yet unexplored by St Paul. Some of the Jewish
teachers held that there were two, others that there were seven heavens.
So in Chagigah i. 12 b, " R.-Jehuda said there are two heavens, as it
is said in Deut. x. 14, ' the heavens and the heaven of heavens.' Rish
Lakish said there were seven, &c." See also Debarim Rabba, % 2, fol.
253. 1. Rashi on Isai. xliv. 8 says, "ye are my witnesses because I have
opened to you the seven heavens (firmaments)," i.e. I have disclosed to
you all that pertains to the knowledge of God.
4. how that he was caught up into paradise] Was this a second
vision, or only an extension of the first? St Paul's language makes the
latter more probable. Early tradition is not very clear upon tHS*
subject, but the general opinion seems to have been that St Paul was
not only caught up to the highest heaven, and there saw visions of God
like those of Isaiah and St John, but that he was transported among
the saints departed to that particular region of heaven called Paradise,
and was permitted to hear the words there uttered. The word Para-

126 II. CORINTHIANS, XII. [w. 5, 6.
5 words, which it is not lawful for a man to utter. Of such a
one will I glory : yet of myself I will not glory, but in mine
6 infirmities. For though I would desire to glory, I shall not
dise is probably an Aryan word, and is found in Sanscrit and Persian
as well as in Greek. But it is also found in Hebrew, Arabic and
Syriac. It signifies originally a park or pleasure-ground. It is used
apparently in this sense in Rev. ii. 7. But in St Luke xxiii. 43 it
clearly means the place (or rather state, since it is difficult to predicate
place of a disembodied spirit) of rest and refreshment to which the
Lord conducted the soul of the penitent thief as well as (1 Pet. iii. 19,
iv. 6, cf. Iren. Adv. Haer. IV. 27) the souls of those who were waiting
in the unseen world for the revelation of Him. So says Irenaeus
(Adv. Haer. v. 5), who, quoting as he often does the words of the
Elders who had seen the Apostles, with whom he had often conversed,
describes Paradise as a state of things "prepared for righteous men
and men led by the Spirit, who remain there until the consummation,
as a preparation for immortality." Some have thought that Paradise
is a yet more exalted place than the third heaven. But if we are right
in regarding the third as the highest heaven, it is scarcely possible to
see in Paradise something higher still. For visions of this kind cf.
Isai. vi. 1; Ezek. iii. 14, 22, 24, viii. 1, xi. 1, 24, xxxvii. 1, xl. 1 — 3,
xliii. s; Rev. i. 10, and in a lesser degree Acts viii. 39.
unspeakable words) Literally, unspoken words, which may in this
case have been the fact, since if St Paul were out of the body, as he
himself tells us he may have been, the words could not have been
spoken in our sense of the word. But the epithet usually has the
sense which the context attaches to it here, words not to be uttered.
Calvin asks to what purpose then were they uttered to St Paul, and
replies that he needed such spiritual consolation to sustain him in the
heavy load of afflictions and cares which was laid upon him. We may
also hence learn, he continues, that there are depths in the counsels of
God which we must not hope or even wish to penetrate while here on
earth. Dean Stanley contrasts the reticence of St Paul with the full
details of his supposed visions given by Mahomet, and he might have
added many others who have given detailed accounts of things seen in
their ecstasies.
5. Of such a one will I glory: yet of myself I will not glory] St
Paul desires to put the fact in the background that it is of himself
he is speaking (see next verse). He has been compelled by the folly
and perversity of certain among the Corinthians to touch on these proofs
of Divine favour, but he just glances at the topic and passes it by; nay,
he even seems to make a distinction between himself as he is and the
man once so highly glorified by God, and returns to a kind of boasting
more in accordance with his own sense of propriety. So he expatiates
on the thorn in the flesh as an instance of how human weakness does
but serve to manifest the power of God.
6. For though I would desire to glory] St Paul here identifies him
self with the man who saw the visions. 'I shall not be foolish, even if
I do boast, for I shall only be speaking the truth. But I refrain.'

w. 7— 9.] II. CORINTHIANS, Xlt. 127
be a fool ; for I will say the truth : but now I forbear, lest
any man should think of me above that which he seeth me
to be, or that he heareth of me.
7 — 10. The Thorn in the Flesh.
And lest I should be exalted above measure through the 7
abundance of the revelations, there was given to me a thorn
in the flesh, the messenger of Satan to buffet me, lest I
should be exalted above measure. For this thing I besought 8
the Lord thrice, that it might depart from me. And he 9
said unto me, My grace is sufficient for thee : for my
forbear] See ch. i. 23, ix. 6, xiii. 2, where the word is the same in
the Greek. Also 1 Cor. vii. 28, and Rom. viii. 32, xi. 21.
lest any man should think) It is not visions or revelations, however
exalted, for which a man ought to be esteemed, but his conduct and the
message with which he is entrusted.
7—10. The Thorn in the Flesh.
7. And lest I should be exalted above measure] Rather, 'lest I should
be too much exalted.'
a thorn in the flesh] See Introduction.
the messenger of Satan] Or, an angel of Satan. Cf. St Matt. xii. 45,
xxv. 41 ; Rev. xii. 7, 9.
8. For this thing I besought the Lord thrice] Literally, Concerning
this. For the word translated besought see ch. i. 3, viii. 6, and v. iS of
this chapter. With St Paul's prayer here compare St Matt. xxvi. 39 — 44
and the parallel passages in the other Gospels. It is not wrong to offer
such petitions, or our Lord would not have done so. But humanity in
its weakness often shrinks from trials which God in His wisdom knows
to be best for it. The only requisite for such prayers is that they shall
be offered in a spirit of submission to a Higher Will. Dean Stanley
remarks on St Paul's vivid sense of a Personal Lord, to Whom all
difficulties may be taken, and Who never fails to answer such appeals.
the Lord] Jesus Christ. We may compare St Paul's imitation of his
Master with that of St Stephen. See Acts vii. 59. and cf. St Luke
xxiii. 46.
that it might depart] Or he might depart. See above.
9. And he said unto me] Jesus Christ said it, "but how the answer
from Christ was received, whether through an inner voice or by means
of a vision, is entirely unknown to us." Meyer.
My grace is sufficient for thee] "Gratia mea, id est, favor ac
benevolentia mea qua tibi volo benefacere," Estius, which is the
case with every one who is in covenant with Christ. The mean
ing is 'Trust all to me. I will never fail thee nor forsake thee. Even
that which thou feelest to be a hindrance will be overruled into a
source of strength.' This was the answer ; the thorn was not taken
away, but strength was given to bear it.
11. cor. 9

128 II. CORINTHIANS, XII. [vv. 10, ii.
strength is made perfect in weakness. Most gladly there
fore will I rather glory in my infirmities, that the power of
5 Christ may rest upon me. Therefore I take pleasure in
infirmities, in reproaches, in necessities, in persecutions, in
distresses for Christ's sake : for when I am weak, then am
I strong. n — 1 8. Continuation of the Defence.
, I am become a fool in glorying ; ye have compelled me :
my strength is made perfect in weakness] Rather, power. The word
is the same as that rendered power below. This is a paradox very
common with St Paul. See ch. iv. 7, io, xiii. 4. Also 1 Cor. i. 21 — 30,
ii. 1 — 4; Heb. ii. io. The extraordinary results which God has worked
in all ages through means apparently most insufficient are the best com
mentary on these words, and the best answer to despondent thoughts,
when men are weighed down with the sense of their own insufficiency.
Many MSS. and editors follow the Vulgate here, omitting the word my,
and render for strength is perfected in weakness. So Wiclif, for vertu is
perfigtly made in infirmity. "We learn to regard the Apostle not as
sustained by a naturally indomitable strength of mind and body, but as
doing what he did by an habitual struggle against his constitutional
weakness." ' Stanley.
Most gladly therefore will I rather glory] Better, boast. This inti
mation from our Lord gives St Paul an additional reason why he should
boast in his infirmities. When compared with the results of his labours
they furnish the most decisive proof (cf. ch. iv. 7, and 1 Cor. ii. s) that
the work he has been doing is of God.
that the power of Christ may rest upon me] Rather, tabernacle upon
me. Cf. St John i. 14. The five other versions render dwell in me.
The true meaning combines the two translations, 'come down upon, and
dwell in me.' St Paul would have us understand that if he boasted of
his own powers, he could not expect to be endowed with power from on
high, but that if he gave God all the glory by laying stress on his infirmi
ties, he might hope that Christ would dwell and work in him.
10. in reproaches] Rather, perhaps, insults.
in distresses) See note on ch. vi. 4.
for Christ's sake] This refers to all the preceding list of things en
dured. strong] Perhaps better, powerful (migty, Wiclif), as the word is cog
nate with power above. The word strong is scarcely adequate.
11—18. Continuation of the Defence.
11. / am become a fool in glorying] Or perhaps, with some,
Have I become a fool? The words in glorying are not in the best
MSS. and versions. Thus Wiclif, following the Vulgate, translates, 1
am made unwitti, ye constreineden me.
ye have compelled me] Literally, ye compelled me, as Wiclif above.

w. 12—14.] II. CORINTHIANS, XII. 129
for I ought to have been commended of you : for in nothing
am I behind the very chiefest apostles, though I be nothing.
Truly the signs of an apostle were wrought among you in 12
all patience, in signs, and wonders, and mighty deeds. For 13
what is it wherein ye were inferior to other churches, except
it be that I myself was not burdensome to you ? forgive me
this wrong.
Behold, the third time I am ready to come to you ; and 14
The word ye is emphatic. It was not my desire, but your conduct that
led me to boast See notes on ch. xi.
for I ought to have been commended of you] See ch. iii. 1, v. 12, x. 12,
18. The word / is emphatic. The reason is given in the next verse.
They had had abundant evidences of his true Apostleship, and yet they
needed that he should himself recal them to their minds.
the very chiefest apostles] See note on ch. xi. 5.
though I be nothing] Cf. 1 Cor. xv. 8 — 10. Chrysostom connects
these words with what follows, and the meaning certainly then comes
nearer to the passage just cited from the First Epistle. The Apostle
arrogates no greatness to himself, but nevertheless that mighty deeds
had been wrought by his means was undeniable.
12. Truly the signs of an apostle] Rather, of the Apostle, i. e. of him
who is an Apostle. These are of two kinds, (1) inward, consisting in
endurance for the Gospel's sake, and (2) outward, in credentials of his
mission given from on high.
signs, and wonders] These words are continually conjoined in Scripture
not only by St Paul and St Luke, but by the other three Evangelists.
The first refers to miraculous works, considered as signs of a Divine
power dwelling in the worker; the second is perhaps equivalent to our
ytoxd portents.
and mighty deeds] Literally, powers, referring to the inner power
which worked them. Dean Stanley remarks on the claim to miraculous
powers here made by St Paul. Cf. Acts xiii. 11, xiv. 10, xvi. 18, xix.
11, 12.
13. For what is it wherein ye were inferior to other churches] (hadden
lesse than, Wiclif). There is no need to regard this, with some com
mentators, as "bitter irony." There is nothing bitter about it. Ironical
indeed it is, but it is irony of the very gentlest kind. 'Everything that
an Apostle can do has been done amongst you, except the throwing
himself upon you for his maintenance' (which had been made by the
Apostle's opponents one of the 'signs of an Apostle;' see 1 Cor. ix. 5, 6).
'Surely this is an offence which you might very readily forgive.'
I myself] St Paul's resolution to decline maintenance at the hands
of the Corinthians seems to have concerned himself alone, and not to
have extended to his companions.
burdensome] See ch. xi. 9.
14. Behold, the third time] We can either interpret this (1) with
most commentators, of some unrecorded visit to Corinth, or (2) whli
9—2

130 II. CORINTHIANS, XII. [vv. 15, 16.
I will not be burdensome to you : for I seek not yours, but
you : for the children ought not to lay up for the parents,
u but the parents for the children. And I will very gladly
spend and be spent for you ; though the more abundantly
16 I love you, the less I be loved. But be it so, I did not
burden you : nevertheless, being crafty, I caught you with
Paley, that St Paul is speaking here and in ch. xiii. 1 of the intention
merely of visiting Corinth, such as we know (ch. i. 15 — 17) was frus
trated once, and probably more than once. (1) is rendered improbable
by the fact that St Paul had carefully avoided visiting Corinth for some
time. The whole tenor of the Epistles, moreover, implies that he had
not been to Corinth since his long stay there, since it would have been
hardly possible, had such a visit been paid, that some more distinct
notice of it should not appear in letters so overflowing with personal
details as these. On the other hand, it must be admitted that our
information (see notes on ch. xi.) of St Paul's movements is extremely
incomplete. / am ready] The phrase is almost the same as in ch. x. 6. St Paul
does not say here that he has been to Corinth twice before, but simply that
this is the third time in which he is holding himself in readiness to come.
Whether he comes or not will depend upon their conduct. See ch.
xiii. 10. Also ch. xiii. 1.
not yours, but you] Not their money, nor their praise, nor even their
affections (see next verse), but simply to induce them to give themselves
to Christ.
but the parents for the children] Cf. 1 Cor. iv. 15. The treasures
which were laid up by St Paul for his converts were the inexhaustible
stores of Divine love and mercy given us in Jesus Christ. See Rom. ix.
23; Eph. i. 7, 18, ii. 7, iii. 8; Col. ii. 9, &c.
15. very gladly] Or most gladly.
spend and be spent] St Paul regards himself but as a gift of Christ's
love, in that he has been made a channel of His grace. Simply as such,
as a means whereby Christ is enriching them with Himself, he will not
only spend himself, but be spent by others, just as money is, which is
worthless in itself, and is only valuable for what it enables us to obtain.
though the more abundantly I love you] This passage shews us how
the man valued and yearned for affection, even while the Apostle knew
it to be right to do his duty, without expecting the least return of any
kind. 16. But be it so] St Paul returns to the charge in v. 13. He sup
poses his antagonists to admit that, as far as he himself is concerned, he
has given it a satisfactory answer. But he is prepared for any amount
of unjust insinuations. He expects (see note on v. 13, on the words 'I
myself) that they will attempt to charge him with making use of others
to do what he boasted of not doing himself.
nevertheless, being crafty, I caught you with guile] These words are
frequently quoted as though the practice here referred to were a defen-

vv. 17— 19.] II. CORINTHIANS, XII. 131
guile. Did I make a gain of you by any of them whom I 17
sent unto you ? I desired Titus, and with him I sent a bro- 18
ther. Did Titus make a gain of you ? walked we not in the
same spirit ? walked we not in the same steps ?
XII. 19— XIII. 10. The Apostle's intentions on his arrival.
Again, think you that we excuse ourselves unto you ? we 19
sible one. The next verse shews that St Paul repudiates such an impu
tation with the utmost distinctness. For crafty see ch. iv. 2, xi. 3.
17. make a gain of you] See ch. ii. 11.
by any of them whom I sent unto you] They may have been main
tained at the expense of the Churches, but they certainly made no
attempt to enrich St Paul by their mission. In their disinterested labours
they followed implicitly the example of the great Apostle. Some have
thought that there is a reference here to the collection for the poor
Christians at Jerusalem, but this can hardly be, for the mission of Titus
was simply for the purpose of urging the Corinthians to complete their
preparations. St Paul had anticipated all objections as to his making
use of that money for his own purposes by arranging (see 1 Cor. xvi. 3)
that it should be sent in the charge of brethren selected by the Corinthian
Church itself. See also ch. viii. 19, 21. We must therefore understand
the words as an appeal to the conduct of Titus and his companions
while at Corinth, and as a refutation of a charge which St Paul thought
might possibly be brought, that he had endeavoured in an underhand
manner to obtain money from Corinth through them.
18. / desired Titus] See ch. viii. 6. This has also been thought to
be the Epistolary aorist, and to have a present signification, as though the
present letter had been sent by Titus, but the rest of the verse seems
to point to soxnepast occasion. See also ch. xiii. 2, 10, in the Greek.
a brother] Literally, the brother. See ch. viii. 18, 22.
in the same spirit] i.e. the Holy Spirit. Cf. Gal. v. 16.
in the same steps] Perhaps those of Christ. See 1 Pet. ii. 21. At
least the expression marks the precise accordance between the conduct
of the Apostle and his messengers.
XII. 19— XIII. 10. The Apostle's intentions on his
arrival.
19. Again, think you that we excuse ourselves] Rather, Do
ye think that we are defending ourselves again? Many MSS. and
versions read, Do you think (or You think) that we have been defending
ourselves to you this longtime? The word £m«e gives a false impression,
as though the Apostle were exculpating himself from blame rather than
meeting accusations by sufficient answers. If we take the first reading
the reference will be to the former Epistle or the commencement of this
one. Cf. ch. iii. 1. If the second, the meaning will be 'you think that
I have been making a long and perhaps tedious defence of myself, yet
I can assure you that I shall not stand upon my defence when I come.

132 II. CORINTHIANS, XII. [w. 20, 21.
speak before God in Christ : but we do all things, dearly
20 beloved, for your edifying. For I fear, lest, when I come, I
shall not find you such as I would, and that I shall be found
unto you such as ye would not : lest there be debates, envy-
ings, wraths, strifes, backbitings, whisperings, swellings, tu-
21 mults : and lest, when I come again, my God will humble
I only desire your improvement. But if words will not, suffice, I shall
have, when I come, to proceed to deeds. '
we speak before God in Christ] This sense of saying and doing every
thing in the sight of God and Christ, Who will avenge all deceit
by unmasking the deceiver, is a characteristic of St Paul's whole nature,
but is never more clearly displayed than in this Epistle. See ch. i. 18,
23, ii. 17, iii. 4, iv. 2, 6, v. 11, vii. 12, viii. 21, xi. 10, 11, 31.
edifying) See 1 Cor. viii. 1, and ch. v. 1, x. 8.
20. For] The connection of thought is, ' I do this for your edifica
tion, of which there is much need, for there are many disorders among
you.' such as ye would not] "He here completely and finally throws
off the apologist and puts on the Apostle." Afford. He will rule by
love rather than by fear, if possible. But if it be not possible, in the
last resource he must use his Apostolic power. See notes on ch. x. 8, n.
debates] . Rather, strifes. The word debate, however, derived from
the French debattre, had, like the French-<#to, a stronger meaning than
it has now. So Shakespeare, K. Hen. IV. Pt. II. Act iv. Scene iv. :
"Now, lords, if Heaven doth give successful end
To this debate that bleedeth at our doors."
envyings] See note on ch. vii. 7.
strifes] Our translators have been misled by an apparent similarity
between this word and that rendered debates above. It is derived from
a word signifying a hired labourer, and may either mean (1) party spirit,
(2) personal aims in public life, in which sense Aristotle seems to have
used the word in his Politics, and hence (3) self-seeking in general, and
(4) faction. The word occurs in Rom. ii. 8; Gal. v. 20; Phil. i. 16, ii.
3; James iii. 14, 16.
backbitings, whisperings] "Open slanders, secret revilings." Afford.
Wiclif renders detracciouns, privie spechis of discord. He is followed by
the Rhemish in the rendering detractions. Tyndale, Cranmer and the
Geneva render as A. V. See 1 Pet. ii. 1 for the first word, which is
there rendered evil speakings. Its literal meaning is speakings against,
but no idea of secrecy is implied, as in our version, but rather the
contrary. Whisperings, on the other hand, imply secrecy as a matter
of course.
swellings] Rather, puffings up (Wiclif, well, bolnyngis in pride).
See 1 Cor. iv. 6, 18, 19. The word and its cognates occur only in
these two Epistles and in Col. ii. 18.
tumults] See ch. vi. 5.

w. I, 2.] II. CORINTHIANS, XIII. 133
me among you, and that I shall bewail many which have
sinned already, and have not repented of the uncleanness
and fornication and lasciviousness which they have com
mitted. This is the third time I am coming to you. In the 13
mouth of two or three witnesses shall every word
be established. I told you before, and foretell you, as if 2
I were present the second time; and being absent now
21. among you] Or, with some interpreters, in reference to you.
The literal translation is to you.
which have sinned already] Literally, those who have sinned before,
i. e. either (1) before their conversion and who did not cast off their evil
habits when they became Christians, or (2) those who sinned before the
Apostle's letter came, and who did not pay any attention to his rebukes.
The latter see^ms to fall in best with the tenor of the first Epistle and
with ch. ii., vii., and x. 1—6.
and have not repented] This makes it clear that, as 1 Cor. vi. 12 — 20
would imply, there were other offenders in the particular sin here
mentioned beside the incestuous person. It also appears that the
Apostle was willing to forgive such offenders as soon as they had
abandoned their sin. For repentance see ch. vii. 9. The literal render
ing of this sentence is many of those who have sinned and did not
repent. Many commentators have asked, Why many and not all?
But they have overlooked the difference of tense in the original. There
were many who had sinned, and who, up to the arrival of the second
Epistle, had not repented. But it is quite clear that St Paul hoped that
his second Epistle would have much influence upon those whom his
first Epistle and the visit of Titus had failed to move.
lasciviousness] The term in the original has reference to the unnatural
condition of restless excitement which licentious habits produce in their
victim. Ch. XIII. 1. This is the third time I am coming to you] See note
on ch. xii. 14. For the Greek present in the sense of an intention see
1 Cor. xvi. s-
In the mouth of two or three witnesses shall every word_ be established)
This is a quotation from Deut. xix. 15, and is an intimation of St Paul's
intention to enter upon a full investigation of the condition of the
Corinthian Church, if such a step be rendered necessary by their con
duct. He will assume nothing, take nothing for granted of what he has
heard, but will carry on his investigation on the principles alike of the
Old Testament and of the New (St Matt, xviii. 16).
2. / told you before, and foretell you] Literally, I have spoken
beforehand, and I say beforehand (/ seide bifor and seie bifor, Wiclif.
Similarly Tyndale and Cranmer). The repetition is for the sake of
emphasis. Cf. Gal. i. 9. See also 1 Cor. iv. 21.
as if I were present the second time) Some, supposing that St Paul

134 II- CORINTHIANS, XIII. [w. 3, 4.
I write to them which heretofore have sinned, and to all
3 other, that, if I come again, I will not spare : since ye seek
a proof of Christ speaking in me, which to you-ward is not
4 weak, but is mighty in you. For though he was crucified
through weakness, yet he liveth by the power of God. For
had already visited Corinth twice, would render 'when present the second
time.' But the rendering in the text is more literal.
and being absent now] The word now belongs to being absent, not,
as in the A. V., to what follows. The meaning is that though now
absent (cf. 1 Cor. v. 3), the Apostle speaks as he will find it necessary to
speak when present, with decision and sternness, unless (ch. xii. 21) the
offending persons repent.
them which heretofore have sinned ] The same words as were translated
have sinned already in ch. xii. 2 1.
and to all other] Literally, to all the rest, inasmuch as some of the
Corinthians derided the idea that St Paul would act with firmness, and
the whole Church needed some assurance to that effect. See note on
ch. i. 23.
3. since ye seek] They had demanded a proof of his power, and he
would not fail to give it.
a proof of Christ speaking in me] Literally, of the in-me-speaking
Christ. The delicate shade of meaning here can hardly be rendered into
English. Perhaps 'of a Christ who speaks in me' would be the nearest
approach to it. Our version hardly conveys a sufficient idea of the
perpetual indwelling of Christ in His members and of the inspiring
influence which He constantly exerted on one so devoted to Him as St
Paul. See St Matt. x. 20. For proof see ch. ii. 9, viii. 2. The con
nection of this verse with what precedes and what follows is to be found
in the fact that everything St Paul did, whether in the exercise of his
Apostolic power, or in any other way, was done to produce in their lives
a conformity to that of Christ. Cf. ch. vi.
which to you-ward is not weak] Rather, Who to you-ward. St Paul
continually (see ch. iv. 10, 11, and ch. xi., xii.) identifies himself with
Christ, in his weakness as well as his strength. He is going (see next
verse) to point to the weakness of Christ as united with his own. But
he prefaces this remarkable statement with the observation (cf. 1 Cor. iv.
1 1) that at present the Corinthians knew little of communion with Christ
in His weakness, much of His power to change the heart and life. Cf.
1 Cor. i. 18, 24, ii. 5. Also ch. x. 4.
4. For though he was crucified through weakness) Chrysostom ob
serves that these words were a great difficulty to the weaker sort. But
he explains them by St John xi. 3, 4; Phil. ii. 27; 1 Tim. v. 23, where
the word in the original is the same as, or cognate to, that employed
here. There is another reading here, which by omitting 'though/ or
rather 'if,' in the original, strengthens the Apostle's statement. There
need be no difficulty. Our Lord assumed our human nature with all its
infirmities (Heb. ii. 10—18, iv. is, v. 2, 3; see also ch. viii. 9, and

v. S-] II. CORINTHIANS, XIII. 135
we also are weak in him, but we shall live with him by the
power of God toward you. Examine yourselves, whether ye 5
be in the faith ; prove your own selves. Know ye not your
own selves, how that Jesus Christ is in you, except ye
Phil. ii. 7, 8), although they were the result of sin. He bore all
those infirmities, death itself included. And then He shook them all
off for ever when He rose again 'by the power of God.' Cf. Rom.
i. 4; 1 Cor. i. 24.
For we also are weak in him) In this present life the Apostles of
Christ were like their Master. Upborne by the power of God within,
they had nevertheless to bear the load of human infirmity, to 'take up
their Cross and follow Him.' See notes on ch. iv. io — 12, and cf. Gal.
vi. 17. And not only so, but the words 'in Him' shew that it was a
necessary part of their union with Him that they should be partakers of
His tribulation, before they were translated into the fulness of His glory.
See 2 Thess. i. 4 — 7 ; 1 Pet. i. 5 — 7, v. 10.
we shall live with him) Not, as the following words shew, hereafter,
but in the Apostle's ministry to the Corinthians. Cf. v. 3. Also
Rom. i. 16; John xiv. 19; 1 Cor. i. 18, and ch. x. 4 — 6, and note on
ch. iv. 14. The Gospel was a power which enabled men to change their
lives, in that it was a ministering to them of the Spirit of Jesus Christ.
Compare ch. iii. 3, 6, 8, 9 with Rom. viii. 9, 10 and Phil. i. 19.
6. Examine yourselves, whether ye be in the faith ; prove your own
selves] The words rendered ( 1 ) examine and (2) prove have the sense
(1) of testing (the word is often translated tempt) and (2) subjecting to a
process the result of which is satisfactory. See for (2) 1 Cor. xi. 28.
The words yourselves are in each case emphatic. The connection with
what has gone before would seem to be as follows. The Apostle had
been among the Corinthians in weakness ( 1 Cor. ii. 3; cf. ch. x. 1, 10). He
had boasted of nothing but his infirmity (ch. xi. 30, xii. s, 9). So that
many of them had come to regard him with contempt. But the Gospel,
he says, is a power. He appeals to the testimony of their own Christian
experience on the point, as in ch. iv. 2, v. 11, vi. 4. 'Is it not a power?'
he says. 'Look at yourselves. Do you not feel it to be so in your own
hearts? Does not Jesus Christ dwell in you, at least in all who are not
finally cast off by Him, and does He not make manifest His power in
the subjugation of the natural man within you? CoulcL-this have taken
place unless the Gospel were a real power of God? And then to whom,
humanly speaking, do you owe this power? Is it not to him of whom
you are ready to believe that he is no true Apostle of Christ?'
whether ye be in the faith] i.e. whether ' ' Christ be present and actively
working within you, the certain result of all true faith. " Meyer. Cf.
St John xv. 1—7, xvii. 21—23; Rom. vi. 23 (in the Greek), viii. I, 10;
Gal. ii. 20, iv. 19; Eph. iii. 16 — 19; Col. i. 27, iii. 1—4, &c.
except ye be reprobates] Rather, unless Indeed ye be rejected. The
word txanstaXed' reprobates (see note on ch. ii. 9, and v. 3) signifies those
whohavebeen tried and found wanting. See also Rom.i. 28; 1 Cor.ix.
27-2 Tim. iii. 8 ; Tit. i. 16 ; and Heb. vi. 8, where the word again occurs.

i36 II. CORINTHIANS, XIII.  [w. 6— 9.
6 be reprobates? But I trust that ye shall know that we are
7 not reprobates. Now I pray to God that ye do no evil ;
not that we should appear approved, but that ye should
8 do that which is honest, though we be as reprobates. For
9 we can do nothing against the truth, but for the truth. For
we are glad, when we are weak, and ye are strong : and
6. But I trust that ye shall know that we are not reprobates] i. e. I
trust that you will find that we have not lost this Divine power of Christ
dwelling within us, but that you will find it as mighty to confront and to
subdue the obstinate resistance of evil, as it was to implant the first
strivings after good.
7. Now I pray to God that ye do no evil] St Paul's whole heart is
set upon the desire that the power of Christ which dwells in the Christian
body should be displayed in the victory of his converts over evil, and
this not for any personal ends of his own — not even in order that he
might manifest the high estimation in which God holds him — but simply
for the sake of Him Whose minister he is, and for their sakes to whom
he ministers Him.
approved] The opposite to reprobate, or rather rejected. See also
ch. x. 18.
honest] Rather, what is noble, right.
though we be as reprobates] St Paul carries his self-denial a step
further. Even if he were regarded as rejected himself, his object would
be attained, and he would be quite satisfied, if the Corinthians did what
was right in the sight of God. It was for what they did, not for what
they thought of him, that he laboured.
8. For we can do nothing against the truth) The original carries on
the idea oi power of which St Paul has been speaking above. If vre are
endued with any power from on high, it is not that we may exercise it
on our own behalf, and against the truth of God. We can but use it for
the purpose for which it was given us, namely for the glory of God and
the increase of His kingdom.
but for the truth] More literally, on behalf of the truth.
9. For we are glad, when we are weak, and ye are strong] This
passage is very similar to 1 Cor. iv. 8 — 10. At present none of the
burdens, but many of the blessings of the Gospel, have fallen on the
Corinthians. St Paul rejoices that their immature faith is not subjected
to the severe strain of persecution and affliction, while as respects himself,
he rejoices in sorrows (ch. xii. 10), regarding them as proofs of the
ascendency of the life of the Spirit over that of the flesh. Cf. ch. iv. 10 — 16.
The word translated amgladis somewhat stronger in the original — rejoice,
And the word translated strong is cognate with that translated mighty
in v. 3. See also ch. x. 4. It refers to the inner strength of spirit with
which the believer in Christ is endued. It is also to be observed — and
the Greek here displays it more clearly than the English — that St Paul
does not say that the Corinthians are strong, but that he rejoices when
they are so.

w. io, ii.] II. CORINTHIANS, XIII. 137
this also we wish, even your perfection. Therefore I write 10
these things being absent, lest being present I should use
sharpness, according to the power which the Lord hath
given me to edification, and not to destruction.
n — 14. Conclusion.
Finally, brethren, farewell. Be perfect, be of good com- u
fort, be of one mind, live in peace ; and the God of love
and this also we wish] More literally, pray. St Paul rejoices when
the Corinthians are strong, but whether they are so or not, he does not
cease to pray for their advancement in holiness.
perfection] The word is not that usually rendered perfection in our
translation, i.e. the fulfilment by any creature of the end for which it
was designed. It rather signifies the fitting together oi a number of souls
as the pieces in a mosaic. Cf. 1 Cor. i. 10, where the cognate word
(see v. 11) is used of unity of mind and judgment; Heb. x. s, where it
is used of preparing a body for Christ; Mark i. 19, where it is used of
mending nets; Gal. vi. 1, where it is used of restoring a sinner. The
first and last of these meanings are probably combined here.
10. lest being present I should use sharpness] See ch. i. 23, and
v. 2.
power] Rather, authority, as in ch. x. 8.
to edification] See note on 1 Cor. viii. 1. Also ch. xii. 19, and
especially x. 8, the words in which St Paul here repeats.
11—14. Conclusion.
11. farewell] Or perhaps rejoice (ioieye, Wiclif; gaudete, Vulgate).
Cf. Phil. iv. 4; 1 Thess. v. 16. Joy (Gal. v. 22) was one of the fore
most fruits of the Spirit, and ought to be the natural result of the sense
of our favour with God through Christ See John xv. n; Acts xiii. 52 ;
Rom. xiv. 17; Heb. xiii. 17 ; James i. 2 ; 1 Pet. i. 8, iv. 13 ; 1 John i. 4,
&c. Our translation follows Tyndale here.
Be perfect] See note on perfection in v. 9, where the Greek word is
a derivative of the word used here.
be of good comfort] The word is the same as in ch. i. 4. Our transla
tion here follows Tyndale. Wiclif, following the Vulgate, renders ex
cite ye.
be of one mind] Cf. 1 Cor. i. 10, and observe the close connection of
ideas there between unity of spirit and the word translated be perfect
above. The literal rendering is think the same thing. See also Rom.
xii. 16. . , ,
the God of love] It would have been impossible even in the iotn
century to render here 'the God of charity.' The Vulgate here has
dUectionis, not caritatis. Caritas and charity seem to have been used
for the human reflection of God's love, to the grievous obscuration of the
great Christian fact that all love is His love, whether manifested by Him
or in man. It may be asked whether in order to think the same thing

138 II. CORINTHIANS, XIII. [vv. 12—14.
I2and peace shall be with you. Greet one another with a
13 holy kiss. All the saints salute you. The grace of the Lord
14 Jesus Christ, and the love of God, and the communion of
the Holy Ghost, be with you all. Amen.
and be at peace, we do not first need the God of love and peace to be
with us. Undoubtedly, but if we do not follow His promptings while
with us, we drive Him away. Therefore if we wish Him to abide con
tinually with us, we must walk according to the Spirit which He hath
given us.
12. Greet one another with a holy kiss] See note on I Cor. xvi. 20.
14. The grace of the Lord] This is the fullest form of any of the
benedictions given by St Paul, and it comes fitly at the end of the
harshest of his Epistles. It must be regarded as the overflowing of a
loving heart, conscious of the severity of the language the Apostle has
been compelled to use, yet deeply penetrated with a sense of its necessity
for the well-being of the flock. The benediction is invoked upon all,
the slanderers and gainsayers, the seekers after worldly wisdom, the
hearkeners to false doctrine, as well as the faithful and obedient disciples.
In regard to its form, we may remark that it was the grace ox favour oi
Jesus Christ in condescending to visit us, through which we received the
revelation of the love of God, and that it was through that love that we
received the gift of the Holy Spirit, to dwell in our hearts by faith, and
thus to knit us into one body in Christ. For communion or fellow
ship (a rendering familiar to us through the Prayer Book, being that of
Tyndale and Cranmer) see note on 1 Cor. i. 9. The form of this bene
diction has always been regarded as a proof of the essential unity and
equality of Father, Son and Holy Ghost.

INDEX I.

Abib, 91
Abraham, 118
Achaia, 35, 96. 113
Acts of the Apostles, coincidences be
tween, and the Epistles to the Corinth
ians, 11 — 13
Afghanistan, 120
Alfred the Great, 16
Ambassadors for Christ, 72
Andrew, 44
Aretas, 123
Aristotle's Ethics, 92
Asia, 28
Authorized Version, 18
Barbarossa, 120
Barnabas, 17, 93
Bartholomew, 44
Bedouins, 120
Belial, 78
Betrothal, no
Caractacus, 44
Christ, the image of God, 58 ; made to
be sin for us, 73 ; for our sakes became
poor, 90
Claudius, 44
Clement, 15
Clementine Recognitions, 9 note ; Homi
lies, ib.
Corinthian Church, given to faction, 9
Cranmer' s Translation, 18
Damascenes, 123
Damascus, 123
Douay Bible, 18
Earthen vessels, 59
Ebionitish writings, 9
"Flymas the sorcerer, 17
English Versions of the New Testament,
18
Epistle of Clement, o
Epistle, Second, to the Corinthians, date
of, 7 ; whence written, 7, 8 ; character
and contents of, 8 — 10; genuineness
of, io, n ; analysis of, 19 — 23
Epistle to Diognetus, n

Epistle to Laodicea, 25
Erastus, 7
Eve, no
Forty stripes save one, 119
Frederick Barbarossa, 120
Geneva Bible, 18
Greece, condition of, 88
Herod Antipas, 123
Herodias, 123
Ignatius, 11, 1^
Incense burnt in ancient triumphs, 43
Ink, 47
Irenaeus, 11, 15
Jerusalem, collection for the poor saints
atj 87
Justin Martyr, 15
Latrocinium, 117
Letter and spirit, 49
Luke, St, 93
Luther, 16
Macedonia, 32, 43, 82, 96, 97, 113 ;
churches of, 87
Mahomet, 126
Ministration of death, 49
Moses, 50; the vail over his face, 52
New testament, 48
Nisan, 91
Paley's Horae Paulinae, n
Paul, St, his trouble in Asia, 28 ; his de
fence of himself, 109 ; his labours and
sufferings, 116 — 123; his escape from
Damascus, 123; his visions, 125 ; thorn
in the flesh, 13 — 18, 127
Perils of waters, 120
Plainness of speech, 51
Play upon words, 31, 59, 106

Rhemish Version,
Robbers, 120

iS

140

INDEX I.

Robber-Synod, 117
Rods, beating with, 1x9
Salutation, 25
Satan, power of, 14
Scourging, 119
Seal, 35
Show of hands, voting by, 94
Silas, 33, 93
Silvanus, 33
Stake in the flesh. See Thorn
Tables of stone, 47
Tertullian, 11, 15
Thomas, St, 44
Thorn in the flesh, 13 — 18, 127
Timotheus, 7, 33
Timothy, 25

Tisri, 91
Titus, 7, 42, 89, 92, 93, 95, 131
Troas, 41
Trophimus, 94
Tychicus, 94
Tyndale, 18
Undesigned coincidences, 11 — 13
Valentinian heretics, 125
Veil on Moses* face, 52 ; on the heart of
the Jews, 53
Versions of the New Testament in En
glish, 18
Voting by show of hands, 94
Wiclif's translation, 18
William III., 16

INDEX II.
WORDS AND PHRASES EXPLAINED.

Abound, 27
Abundance, 92
Accepted time, 74
Anguish, 38
Base, X02
fit/j-a, 67
Call for a record, 36
Causeth to triumph, 43
Comfort, 26
Commend, 57
Constrain, 68
Conversation, 30
Corrupt, 45
Craftiness, 56
Debate, 132
Deep, 88
Despaired, 29
Devices, 41
Dishonesty, 56
Done away, 50
Door=opportunity, 42
Earnest, 35
Edification, 105
Epistles of commendation, 46
Excellency, 59

Expedient, 90
Father of mercies, 26
Fleshy, 48
Gospel, 42
Governor, 123
Grace, 30, 89
yviavos, 64
Hebrew, ri8
Image, 58
Imputed, 72
Israelite, 118
Judgment seat, 67
\enovpyoC, 100
Liturgy, 100
Make you sorry, 37
Messengers, 93
Minister, 96
Ministry, 96
Narcissus, 113
Narcotic, 113
vdpicq, 113

INDEX II.

141

Offence, 74
Out of measure, 29
Paradise, 125, 126
irapairnu/xara, 71
Person, 30, 41
Poor, 90
Preached, 33
Pressed, 28
Proof, 40
Provoke, 97
Punishment, 39
Rejoicing, 31
Repentance, 84
Revelations, 124
Rule, 107
Savour, 43
Sentence, 29
Sight, 66

Signs and wonders, 129
Simplicity, no
Sincerity, 30, 90
Stablisheth, 3s
Straitened, 77
raireifo'?, 82
Thanks, 92
Third heaven, 125
Transgress, 71
Trespasses, 71
Tribulation, 26
Visions, 124
Wilderness, 121
Willing mind, 91
Wit, 87
Wonders, 129
Workers, 114

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OPINIONS OF THE PRESS.

a handy volume of explanation to much that is difficult in the Psalter.
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is clear and scholarly and his commentary sufficient. We may instance
the notes on ii. 15 and iv. a as examples of careful arrangement,
clear exposition and graceful expression." — Academy.
" The Gospel according to St Matthew, by the Rev. A. Carr. The
introduction is able, scholarly, and eminently practical, as it bears
on the authorship and contents of the Gospel, and the original form
in which it is supposed to have been written. It is well illustrated by
two excellent maps of the Holy Land and of the Sea of Galilee." —
English Churchman.
"St Mark, with Notes by the Rev. G. F. Maclear, D.D. Into
this small volume Dr Maclear, besides a clear and able Introduc
tion to the Gospel, and the text of St Mark, has compressed many

4 CAMBRIDGE BIBLE FOR SCHOOLS <5» COLLEGES.
hundreds of valuable and helpful notes. In short, he has given us
a capital manual of the kind required — containing all that is needed to
illustrate the text, i. e. all that can be drawn from the history, geography,
customs, and manners of the time. But as a handbook, giving in a
clear and succinct form the information which a lad requires in order
to stand an examination in the Gospel, it is admirable  I can very
heartily commend it, not only to the senior boys and girls in our High
Schools, but also to Sunday-school teachers, who may get from it the
very kind of knowledge they often find it hardest to get." — Expositor.
"With the help of a book like this, an intelligent teacher may make
'Divinity' as interesting a lesson as any in the school course. The
notes are of a kind that will be, for the most part, intelligible to boys
of the lower forms of our public schools; but they may be read with
greater profit by the fifth and sixth, in conjunction with the original
text." — The Academy.
"St Luke. Canon Farrar has supplied students of the Gospel
with an admirable manual in this volume. It has all that copious
variety of illustration, ingenuity of suggestion, and general soundness of
interpretation which readers are accustomed to expect from the learned
and eloquent editor. Anyone who has been accustomed to associate
the idea of 'dryness' with a commentary, should go to Canon Farrar's
St Luke for a more correct impression. He will find that a commen
tary may be made interesting in the highest degree, and that without
losing anything of its solid value.. ..But, so to speak, it is too good for
some of the readers for whom it is intended." — The Spectator.
The Gospel according to St John. "The notes are extremely
scholarly and valuable, and in most cases exhaustive, bringing to the
elucidation of the text all that is best in commentaries, ancient and
modern." — The English Churchman and Clerical Journal.
"(i) Tne Acts of the Apostles. By J. Rawson Lumby, D.D.
(2) The Second Epistle of the Corinthians, edited by Professor Lias.
The introduction is pithy, and contains a mass of carefully-selected
information on the authorship of the Acts, its designs, and its sources.
 The Second Epistle of the Corinthians is a manual beyond all praise,
for the excellence of its pithy and pointed annotations, its analysis of the
contents, and the fulness and value of its introduction." — Examiner.
"The Rev. H. C. G. Moule, B.D., has made a valuable addition
to The Cambridge Bible for Schools in his brief commentary on
the Epistle to the Romans. The 'Notes' are very good, and lean,
as the notes of a School Bible should, to the most commonly ac
cepted and orthodox view of the inspired author's meaning ; while the
Introduction, and especially the Sketch of the Life of St Paul, is a model
of condensation. It is as lively and pleasant to read as if two or three
facts had not been crowded into well-nigh every sentence." — Expositor,
"The Epistle to the Romans. It is seldom we have met with a
work so remarkable for the compression and condensation of all that
is valuable in the smallest possible space as in the volume belore us.
Within its limited pages we have 'a sketch of the Life of St Paul,'
we have further a critical account of the date of the Epistle to the
Romans, of its language, and of its genuineness. The notes are

OPINIONS OF THE PRESS

numerous, full of matter, to the point, and leave no real difficulty
or obscurity unexplained." — The Examiner.
' ' The First Epistle to the CorinthianB. Edited by Professor Lias.
Every fresh instalment of this annotated edition of the Bible for Schools
confirms the favourable opinion we formed of its value from the exami
nation of its first number. The origin and plan of the Epistle are
discussed with its character and genuineness." — The Nonconformist.
Galatians. "Dr Perowne deals throughout in a very thorough
manner with every real difficulty in the text, and in this respect he has
faithfully followed the noble example set him in the exegetical master
piece, his indebtedness to which he frankly acknowledges." — Modern
Church. "The introductory matter is very full and informing, whilst the
Notes are admirable. They combine the scholarly and the practical in
an unusual degree  It is not the young students in 'schools and
colleges' alone who will find this Commentary helpful on every
page. " — Record.
"This little work, like all of the series, is a scholarly production;
but we can also unreservedly recommend it from a doctrinal standpoint ;
Dr E. H. Perowne is one who has grasped the distinctive teaching of
the Epistle, and expounds it with clearness and definiteness. In an
appendix, he ably maintains the correctness of the A. V. as against the
R. V. in the translation of II. 16, a point of no small importance." —
English Churchman.
The Epistle to the Ephesians. By Rev. H. C. G. Moule, B.D.
" It seems to us the model of a School and College Commentary —
comprehensive, but not cumbersome; scholarly, but not pedantic." —
Baptist Magazine.
The Epistle to the Philippians. "There are few series more valued
by theological students than 'The Cambridge Bible for Schools and
Colleges,' and there will be no number of it more esteemed than that
by Mr H. C. G. Moule on the Epistle to the Philippians." — Record.
Thessalonians. "It will stand the severest scrutiny, for no volume
in this admirable series exhibits more careful work, and Mr Findlay is
a true expositor, who keeps in mind what he is expounding, and for
whom he is expounding it. " — Expository Times.
"Mr Findlay maintains the high level of the series to which he has
become contributor. Some parts of his introduction to the Epistles to
the Thessalonians could scarcely be bettered. The account of Thessa-
lonica, the description of the style and character of the Epistles, and the
analysis of them are excellent in style and scholarly care. The notes
are possibly too voluminous ; but there is so much matter in them, and
the matter is arranged and handled so ably, that we are ready to forgive
their fulness. ...Mr Findlay's commentary is a valuable addition to
what has been written on the letters to the Thessalonian Church." —
Academy. "Of all the volumes of this most excellent series, none is better
done, and few are so well done as this small volume. ... From begin
ning to end the volume is marked by accurate grammatical scholarship,
delicate appreciation of the apostle's meaning, thorough investigation

6 CAMBRIDGE BIBLE FOR SCHOOLS cV COLLEGES.
of all matters open to doubt, extensive reading, and deep sympathy
with the spiritual aim of these epistles. It is, on the whole, the best
commentary on the Thessalonians which has yet appeared, and its
small price puts it within reach of all. We heartily recommend it." —
Methodist Recorder.
"Mr Findlay has fulfilled in this volume a task which Dr Moulton
was compelled to decline, though he has rendered valuable aid in its pre
paration. The commentary is in its own way a model — clear, forceful,
scholarly — such as young students will welcome as a really useful guide,
and old ones will acknowledge as giving in brief space the substance of
all that they knew." — Baptist Magazine.
Hebrews. " Like his (Canon Farrar's) commentary on Luke it
possesses all the best characteristics of his writing. It is a work not
only of an accomplished scholar, but of a skilled teacher."— Baptist
Magazine. The Epistles of St John. By the Rev. A. Plummer, D.D.
"This forms an admirable companion to the 'Commentary on the
Gospel according to St John,' which was reviewed in The Churchman
as soon as it appeared. Dr Plummer has some cl the highest qualifica
tions for such a task ; and these two volumes, their size being considered,
will bear comparison with the best Commentaries of the time." — The
Churchman. Revelation. "This volume contains evidence of much careful
labour. It is a scholarly production, as might be expected from the pen
of the late Mr W. H. SiMCOX....The notes throw light upon many
passages of this difficult book, and are extremely suggestive. It is an
advantage that they sometimes set before the student various interpre
tations without exactly guiding him to a choice." — Guardian.
"Mr Simcox has treated his very difficult subject with that con
scious care, grasp and lucidity which characterises everything he
wrote." — Modern Church.
Wcfi. Smaller <2Cambrfoge 23tble for Softools.
' ' We can only repeat what we have already said of this admirable
series, containing, as it does, the scholarship of the larger work. For
scholars in our elder classes, and for those preparing for Scripture exami
nations, no better commentaries can be put into their hands." — Sunday-
School Chronicle.
"Despite their small size, these volumes give the substance of the
admirable pieces of work on which they are founded. We can only hope
that in many schools the class-teaching will proceed on the lines these com
mentators suggest." — Record.
" We should be glad to hear that this series has been introduced into
many of our Sunday-Schools, for which it is so admirably adapted." 
Christian Leader.
"All that is necessary to be known and learned by pupils in junior
and elementary schools is to be found in this series. Indeed, much more
is provided than should be required by the examiners. We do not know
what more could be done to provide sensible, interesting, and solid Scrip
tural instruction for boys and girls. The Syndics of the Cambridge

OPINIONS OF THE PRESS.

Unwersity Press are rendering great services both to teachers and to
scholars by the publication of such a valuable series of books, in which
slipshod work could not have a place." — Literary World.
"For the student of the sacred oracles who utilizes hours of travel or
moments of waiting in the perusal of the Bible there is nothing so handy,
and, at the same time, so satisfying as these little books  Nor let anyone
suppose that, because these are school-books, therefore they are beneath
the adult reader. They contain the very ripest results of the best Biblical
scholarship, and that in the very simplest form." — Christian Leader.
' ' Altogether one of the most perfect examples of a Shilling New Tes
tament commentary which even this age of cheapness is likely to produce."
— Bookseller.

Samuel I and II. ' ' Professor Kirkpatrick's two tiny volumes on
the First and Second Books of Samuel are quite model school-books ;
the notes elucidate every possible difficulty with scholarly brevity and
clearness and a perfect knowledge of the subject." — Saturday Review.
"They consist of an introduction full of matter, clearly and succinctly
given, and of notes which appear to us to be admirable, at once full and
brief."— Church Times.
Kings I. " We can cordially recommend this little book. The Intro
duction discusses the question of authorship and date in a plain but
scholarly fashion, while the footnotes throughout are brief, pointed, and
helpful." — Review of Reviews.
St Matthew. "The notes are terse, clear, and helpful, and teachers
and students cannot fail to find the volume of great service." —
Publishers' Circular.
St Mark. St Luke. " We have received the volumes of St Mark
and St Luke in this series.. ..The two volumes seem, on the whole, well
adapted for school use, are well and carefully printed, and have maps
and good, though necessarily brief, introductions. There is little doubt
that this series will be found as popular and useful as the well-known
larger series, of which they are abbreviated editions." — Guardian.
St Luke. " We cannot too highly commend this handy little book
to all teachers." — Wesleyan Methodist Sunday-School Record.
St John. "We have been especially interested in Mr Plummer's
treatment of the Gospel which has been entrusted to his charge. He is con
cise, comprehensive, interesting, and simple. Youngstudents of this inim
itable book, as well as elder students, even ministers and teachers, may
use it with advantage as a very serviceable handbook." — Literary World.
"A model of condensation, losing nothing of its clearness and force
from its condensation into a small compass. Many who have long since
completed their college curriculum will find it an invaluable handbook."
— Methodist Times.
Acts. "The notes are very brief, but exceedingly comprehensive,
comprising as much detail in the way of explanation as would be needed
by young students of the Scriptures preparing for examination. We
again give the opinion that this series furnishes as much real help as
would usually satisfy students for the Christian ministry, or even minis
ters themselves." — Literary World.

THE CAMBRIDGE GREEK TESTAMENT
FOR SCHOOLS AND COLLEGES
with a Revised Text, based on the most recent critical authorities,
and English Notes.
" Has achieved an excellence which puts it above criticism." — Expositor.
St Matthew. " Copious illustrations, gathered from a great variety
of sources, make his notes a very valuable aid to the student. They
are indeed remarkably interesting, while all explanations on meanings,
applications, and the like are distinguished by their lucidity and good
sense. " — Pall Mall Gazette.
St Mark. "Dr Maclear's introduction contains all that is known
of St Mark's life ; an account of the circumstances in which the Gospel
was composed, with an estimate of the influence of St Peter's teaching
upon St Mark ; an excellent sketch of the special characteristics of this
Gospel ; an analysis, and a chapter on the text of the New Testament
generally. " — Saturday Review.
St Luke. "Of this second series we have a new volume by
Archdeacon Farrar on St Luke, completing the four Gospels. ... It
gives us in clear and beautiful language the best results of modern
scholarship. We have a most attractive Introduction. Then follows
a sort of composite Greek text, representing fairly and in very beautiful
type the consensus of modem textual critics. At the beginning of the
exposition of each chapter of the Gospel are a few short critical notes
giving the manuscript evidence for such various readings as seem to
deserve mention. The expository notes are short, but clear and helpful.
For young students and those who are not disposed to buy or to study
the much more costly work of Godet, this seems to us to be the best
book on the Greek Text of the Third Gospel."— Methodist Recorder.
St John. "We take this opportunity of recommending to ministers
on probation, the very excellent volume of the same series on this part
of the New Testament. We hope that most or all of our young ministers
will prefer to study the volume in the Cambridge Greek Testament for
Schools." — Methodist Recorder.
The Acts of the Apostles. "Professor Lumby has performed his
laborious task well, and supplied us with a commentary the fulness and
freshness of which Bible students will not be slow to appreciate. The
volume is enriched with the usual copious indexes and four coloured
maps." — Glasgow Herald.
I. Corinthians. "Mr Lias is no novice in New Testament exposi
tion, and the present series of essays and notes is an able and helpful
addition to the existing books." — Guardian.
The Epistles of St John. "In the very useful and well annotated
series of the Cambridge Greek Testament the volume on the Epistles
of St John must hold a high position.... The notes are brief, well
informed and intelligent." — Scotsman.
CAMBRIDGE: PRINTED BY J. & C. F. CLAY, AT THE UNIVERSITY PRESS.