2 Corinthians 11 commentary

The apostle desired to preserve the Corinthians from being corrupted by the false apostles. There is but one Jesus, one Spirit, and one gospel, to be preached to them, and received by them; and why should any be prejudiced, by the devices of an adversary, against him who first taught them in faith? They should not listen to men, who, without cause, would draw them away from those who were the means of their conversion.

It is far better to be plain in speech, yet walking openly and consistently with the gospel, than to be admired by thousands, and be lifted up in pride, so as to disgrace the gospel by evil tempers and unholy lives. The apostle would not give room for any to accuse him of worldly designs in preaching the gospel, that others who opposed him at Corinth, might not in this respect gain advantage against him. Hypocrisy may be looked for, especially when we consider the great power which Satan, who rules in the hearts of the children of disobedience, has upon the minds of many. And as there are temptations to evil conduct, so there is equal danger on the other side. It serves Satan's purposes as well, to set up good works against the atonement of Christ, and salvation by faith and grace. But the end will discover those who are deceitful workers; their work will end in ruin. Satan will allow his ministers to preach either the law or the gospel separately; but the law as established by faith in Christ's righteousness and atonement, and the partaking of his Spirit, is the test of every false system.

It is the duty and practice of Christians to humble themselves, in obedience to the command and example of the Lord; yet prudence must direct in what it is needful to do things which we may do lawfully, even the speaking of what God has wrought for us, and in us, and by us. Doubtless here is reference to facts in which the character of the false apostles had been shown. It is astonishing to see how such men bring their followers into bondage, and how they take from them and insult them.

The apostle gives an account of his labours and sufferings; not out of pride or vain-glory, but to the honour of God, who enabled him to do and suffer so much for the cause of Christ; and shows wherein he excelled the false apostles, who tried to lessen his character and usefulness. It astonishes us to reflect on this account of his dangers, hardships, and sufferings, and to observe his patience, perseverance, diligence, cheerfulness, and usefulness, in the midst of all these trials. See what little reason we have to love the pomp and plenty of this world, when this blessed apostle felt so much hardship in it. Our utmost diligence and services appear unworthy of notice when compared with his, and our difficulties and trials scarcely can be perceived. It may well lead us to inquire whether or not we really are followers of Christ. Here we may study patience, courage, and firm trust in God. Here we may learn to think less of ourselves; and we should ever strictly keep to truth, as in God's presence; and should refer all to his glory, as the Father of our Lord Jesus Christ, who is blessed for evermore.

1. Would that ye did bear with me. As he saw that the ears of the Corinthians were still in part pre-engaged, “Des propos des faux apostres;” — “By the speeches of the false apostles.” he has recourse to another contrivance, for he turns to express a wish, as persons do when they do not venture openly to entreat. “Ceux ausquels ilsont affaire;” — “Those with whom they have to do.” Immediately afterwards, however, as if gathering confidence, he nevertheless entreats the Corinthians to bear with his folly. He gives the name of folly to that splendid proclamation of his praises, which afterwards follows. Not as if he were a fool in glorying; for he was constrained to it by necessity, and besides, he restrained himself in such a manner, that no one could justly regard him as going beyond bounds; but as it is an unseemly thing to herald one’s own praises, and a thing that is foreign to the inclinations of a modest man, he speaks by way of concession.

What I have rendered in the imperative — bear with me, Chrysostom interprets as an affirmation, and certainly the Greek word is ambiguous, and either sense suits sufficiently well. As, however, the reasons that the Apostle subjoins are designed to induce the Corinthians to bear with him, and as we will find him afterwards expostulating with them again on the ground of their not conceding anything to him, I have followed the Old Interpreter. The rendering of the Vulgate is as follows: “Sed supportate me.” (“But bare with me.”) Wiclif (1380) reads: “But also supporte ye me.” Tyndale (1534) also renders in the imperative, as follows: “Yee, and I pray you forbeare me.” — Ed. By saying, Would that, etc., he had seemed to be distrustful; now, as if correcting that hesitation, he openly and freely commands.

2. For I am jealous Mark why it is that he acts the fool, for jealousy hurries a man as it were headlong. “Do not demand that I should show the equable temper “Vne equalite et moderation;” — “An evenness and moderation.” of a man that is at ease, and not excited by any emotion, for that vehemence of vehemence of jealousy, with which I am inflamed towards you, does not suffer me to be at ease.” As, however, there are two kinds of jealousy — the one springs from self love, and of a wicked and perverse nature, while the other is cherished by us on God’s account, “De laquelle nous sommes esmeus pour l’amour de nostre Dieu;” — “By which we are influenced out of love to our God.” he intimates of what sort his zeal is. For many are zealous — for themselves, not for God. That on the other hand, is the only pious and right zeal, that has an eye to God, that he may not be defrauded of the honors that of right belong to him.

For I have united you to one man. That his zeal was of such a nature, he proves from the design of his preaching, for its tendency was to join them to Christ in marriage, and retain them in connection with him. “Et les faire perseuerer en saincte conionction auec luy;” — “And to lead them to persevere in holy connection with him.” Here, however, he gives us in his own person a lively picture of a good minister; for One alone is the Bridegroom of the Church — the Son of God. All ministers are the friends of the Bridegroom, as the Baptist declares respecting himself. (John 3:29.) Hence all ought to be concerned, that the fidelity of this sacred marriage remain unimpaired and inviolable. This they cannot do, unless they are actuated by the dispositions of the Bridegroom, so that every one of them may be as much concerned for the purity of the Church, as a husband is for the chastity of his wife. Away then with coldness and indolence in this matter, for one that is cold “Quiconque est froid et lasche;” — “Whoever is cold and indolent.” will never be qualified for this office. Let them, however, in the mean time, take care, not to pursue their own interest rather than that of Christ, that they may not intrude themselves into his place, lest while they give themselves out as his paranymphs, “Paranymphos;” — “Friends of the bridegroom.” The reader will find the office and duties of paranymph detailed at considerable length by Dr. Adam Clarke, when commenting on John 3:29 — Ed. they turn out to be in reality adulterers, by alluring the bride to love themselves.

To present you as a chaste virgin. We are married to Christ, on no other condition than that we bring virginity as our dowry, and preserve it entire, so as to be free from all corruption. Hence it is the duty of ministers of the gospel to purify our souls, that they may be chaste virgins to Christ; otherwise they accomplish nothing. Now we may understand it as meaning, that they individually present themselves as chaste virgins to Christ, or that the minister presents the whole of the people, and brings them forward into Christ’s presence. I approve rather of the second interpretation. Hence I have given a different rendering from Erasmus. The rendering of Erasmus, as stated by Beza, (who, like Calvin, disapproves of it,) is “ut exhiberctis;” — “that ye may present.” — Ed.

3. But I fear He begins to explain, what is the nature of that virginity of which he has made mention — our cleaving to Christ alone, sincerely, with our whole heart. God, indeed, everywhere requires from us, that we be joined with him in body and in spirit, and he warns us that he is a jealous God, (Exodus 20:5,) to avenge with the utmost severity the wrong done to him, in the event of any one’s drawing back from him. This connection, however, is accomplished in Christ, as Paul teaches in Ephesians, (Ephesians 5:25, 27.) He points out, however, at present the means of it — when we remain in the pure simplicity of the gospel, for, as in contracting marriages among men, there are written contracts Tabuloe — Juvenal makes use of this term in the same sense: “Signatae tabuloe;” — “The marriage contract is signed.” — (Juv. 2 119.) See also Juv. 9:75. — Ed. drawn out, so the spiritual connection between us and the Son of God is confirmed by the gospel, as a kind of written contract. “Est conferme et establi par l’Euangile, comme par vn instrument authentique;” — “Is confirmed and established by the gospel, as by an authentic instrument.” Let us maintain the fidelity, love, and obedience, that have been there promised by us; he will be faithful to us on his part.

Now Paul says that he is concerned, that the minds of the Corinthians may not be corrupted from the simplicity that is in Christ Paul, it is true, says in Greek εἰς Χριστόν, which Erasmus renders towards Christ, Beza, while, like Calvin, he views the expression εἰς τὸν Χριστόν, as meaning “in Christ,” makes mention of the rendering of Erasmus, adding a note of explanation, “Quoe erat erga Christum, nempe quia pure ac simpliciter illi obtemperabatis;” — “Which was towards Christ; that is, inasmuch as you obeyed him in purity and simplicity.” Cranmer (1539) renders as follows: “Euen so youre wyttes shuld be corrupte from the singlenes that ye had toward Christ. — Ed. but the Old Interpreter has come nearer, in my opinion, to Paul’s intention, The rendering of the Vulgate is the same as that adopted by Calvin, “A simplicitate quae est in Christo;” — “From the simplicity which is in Christ.” — Ed. because by the simplicity that is in Christ is meant, that which keeps us in the unadulterated and pure doctrine of the gospel, and admits of no foreign admixtures “Corruptions et desguisemens venans d’ailleurs:” — “Corruptions and disguises springing from some other sources.” By this he intimates that men’s minds are adulterated, “S’abbastardissent, corrompent, et debauchent;” — “Are adulterated, corrupted, and debauched.” whenever they turn aside, even in the least degree, to the one side or to the other, from the pure doctrine of Christ. Nor is it without good reason, for who would not condemn a matron as guilty of unchastity, so soon as she lends an ear to a seducer? So in like manner we, when we admit wicked and false teachers, who are Satan’s vile agents, show but too clearly, that we do not maintain conjugal fidelity towards Christ. We must also take notice of the term simplicity, for Paul’s fear was not, lest the Corinthians should all at once openly draw back altogether from Christ, but lest, by turning aside, by little and little, from the simplicity which they had learned, so as to go after profane and foreign contrivances, they should at length become adulterated.

He brings forward a comparison as the serpent beguiled Eve through his subtilty For if false teachers have a show of wisdom, if they have any power of eloquence for persuading, if they plausibly insinuate themselves into the minds of their hearers, and instill their poison by fawning artifices, it was in a similar way that Satan also beguiled Eve, as he did not openly declare himself to be an enemy, but crept in privily under a specious pretext.

4. For if he that cometh. He now reproves the Corinthians for the excessive readiness, which they showed to receive the false apostles. For while they were towards Paul himself excessively morose and irritable, “Trop chagrins, difficiles, mal-aises a contenter, et faciles a estre irritez;” — “Excessively fretful, hard to please, not easily satisfied, and very readily provoked.” so that on any, even the least occasion, they were offended if he gave them even the slightest reproof, there was, on the other hand, nothing that they did not bear with, on the part of the false Apostles. They willingly endured their pride, haughtiness, and unreasonableness. An absurd reverence of this nature he condemns, because in the mean time they showed no discrimination or judgment. “How is it that they take “Entreprenent et vsurpent;” — “Assume and usurp.” so much liberty with you, and you submit patiently to their control? Had they brought you another Christ, or another gospel, or another Spirit, different from what you received through my hands, I would assuredly approve of your regard for them, for they would be deserving of such honor. But as they have conferred upon you nothing, that I had not given you previously, what sort of gratitude do you show in all but adoring those, to whom you are indebted for nothing, while you despise me, through whom God has bestowed upon you so many and so distinguished benefits?” Such is the reverence that is shown even at this day by Papists towards their pretended Bishops. For while they are oppressed by their excessively harsh tyranny, “Leur dure et insupportable tyrannie;” — “Their harsh and intolerable tyranny.” they submit to it without difficulty; but, at the same time, do not hesitate to treat Christ himself with contempt. “Mais de Christ, il ne leur en chaut, et ne font point de conscience de l’auoir en mespris;” — “But as for Christ, they do not care for him, and they make no scruple to hold him in contempt.”

The expressions — another Christ, and another gospel, are made use of here in a different sense from what they bear in Galatians 1:8. For another is used there in opposition to what is true and genuine, and hence it means false and counterfeit. Here, on the other hand, he means to say — “If the gospel had come to you through their ministry, and not through mine.”

5. For I reckon that I am. He now convicts them of ingratitude, by removing the only thing that could serve as an excuse for them, for he shows that he is on a level, even with the chief of the Apostles. The Corinthians, therefore, were ungrateful “Monstroyent bien en cela leur ingratitude;” — “Showed clearly in this their ingratitude.” in not esteeming him more highly, after having found him, by experience, to be such; while, on the other hand, the authority that was justly due to him, they transferred to persons of no value. For the sake of modesty, however, he says that he reckons so, while the thing was known and manifest to all. His meaning, however, is, that God had honored his Apostleship with no less distinguished marks of favor, than that of John or Peter. Now the man that despises the gifts of God, which he himself recognizes, cannot clear himself from the charge of being spiteful and ungrateful. Hence, wherever you see the gifts of God, you must there reverence God himself: “En quelque lieu que nous apperceuerons les dons de Dieu, il faut que la il soit honore de nous, et que nous luy portions reuerence;” — “Wherever we recognise the gifts of God, he must there be honored by us, and we must give him reverence.” I mean, that every one is worthy of honor, in so far as he is distinguished by graces received from God, and especially if any advantage has redounded to thee from them.

6. But though I am rude There was one thing “Il n’y auoit que ceci seul;” — “There was only this one thing.” in which he might appear, at first view, to be inferior — that he was devoid of eloquence. This judgment, “Ce fol iugement;” — “This foolish judgment.” therefore, he anticipates and corrects, while he acknowledges himself, indeed, to be rude and unpolished in speech, while at the same time he maintains that he has knowledge By speech here he means, elegance of expression; and by knowledge he means, the very substance of doctrine. For as man has both a soul and a body, so also in doctrine, there is the thing itself that is taught, and the ornament of expression with which it is clothed. Paul, therefore, maintains that he understands, what should be taught, and what is necessary to be known, though he is not an eloquent orator, so as to know how to set off his doctrine by a polished and eloquent manner of expression.

It is asked, however, whether elegance of speech “La faculte de bien parler et auec grace;” — “The power of speaking well and gracefully.” is not also necessary for Apostles; for how will they otherwise be prepared for teaching? Knowledge might perhaps suffice for others, but how could a teacher be dumb? I answer, that, while Paul acknowledges himself to be rude in speech, it is not as though he were a mere infant, but as meaning, that he was not distinguished by such splendid eloquence as others, to whom he yields the palm as to this, retaining for himself what was the principal thing — the reality itself, “La substance de la chose;” — “The substance of the thing.” while he leaves them talkativeness without gravity. If, however, any one should inquire, why it is that the Lord, who made men’s tongues, (Exodus 4:11,) did not also endow so eminent an apostle with eloquence, that nothing might be wanting to him, I answer, that he was furnished with a sufficiency for supplying the want of eloquence. For we see and feel, what majesty there is in his writings, what elevation appears in them, what a weight of meaning is couched under them, what power is discovered in them. In fine, they are thunderbolts, not mere words. Does not the efficacy of the Spirit appear more clearly in a naked rusticity of words, (so to speak,) than under the disguise of elegance and ornament? Of this matter, however, we have treated more largely in the former Epistle. See Calvin on the Corinthians, vol. 1, pp. 75-77. In short, he admits, as far as words are concerned, what his adversaries allege by way of objection, while he denies in reality what they hold forth. Let us also learn, from his example, to prefer deeds to words, and, to use a barbarous but common proverb — “Teneant alii quid nominis, nos autem quid rei;” — “Let others know something of the name, but let us know something of the reality.” “Et afin que i’vse d’vn prouerbe des Latins barbare, commun toutesfois — ‘Que les autres scachent les mots, mais que nous ayons bonne cognoissance de la chose;’” — “And to use a proverb of the Latins, barbarous, indeed, but common — ‘Let others know the words, but let us have a good acquaintance with the reality.’” Tymme, in his translation of Calvin on the Corinthians, (1573,) renders this proverb as follows: “Let other haue the shell, so we may haue the kernell.” — Ed. If eloquence is superadded, let it be regarded by us as something over and above; and farther, let it not be made use of for disguising doctrine, or adulterating it, but for unfolding it in its genuine simplicity.

But everywhere. As there was something magnificent in placing himself on a level with the chief Apostles, that this may not be ascribed to arrogance, he makes the Corinthians judges, provided they judge from what they have themselves experienced; for they had known sufficiently well, from many proofs, that he did not boast needlessly, or without good reason. He means, therefore, that he needs not make use of words, inasmuch as reality and experience afford clear evidence of every thing that he was about to say “Monstrent audoigttout ce qu’il en pourroit dire;” — “Show with the finger every thing that he might be prepared to say as to it.”

2 Corinthians 11:7-12

7. Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?

7. Num illud peccavi, quod me ipsum humiliaverim, “En ce que ie me suis humilie moy mesme, ou, abbaisse;” — “Because I have humbled or abased myself.” ut vos exaltaremini: quod gratuito Evangelium Dei praedicaverim vobis?

8. I robbed other churches, taking wages of them, to do you service.

8. Caeteras Ecclesias depraedatus sum accepto ab illis stipendio, quo vobis inservirem.

9. And when I was present with you, and wanted, I was 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 unto you, and so will I keep myself

9. Et quum apud vos essem et egerem, non onerosus fui cuiquam; “Je n’ay foulle personne, ou, ne suis point deuenu lasche en besongne au dommage de quelqu’vn;” — “I was not burdensome to any one, or, I did not become remiss in labor to the hurt of any one.” nam quod mihi deerat, suppleverunt fratres, qui venerant ex Macedonia; et in omnibus sic me servavi, ne cui essem onerosus, atque ita servabo.

10. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.

10. Est veritas Christi in me, quod haec gloriatio non interrumpetur contra me in regionibus Achaiae.

11. Wherefore? because I love you not? God knoweth.

11. Quapropter? An quod non diligam vos? Deus novit.

12. But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.

12. Verum quod facio, idem et faciam: ut amputem occasionem iis qui cupiunt occasionem, ut in quo gloriantur, reperiantur, quemadmodum et nos.

7. Have I committed an offense? His humility was cast up to him by way of reproach, while it was an excellence that was deserving of no ordinary commendation. Humility here means — voluntary abasement; for in conducting himself modestly, as if he had nothing in him that was particularly excellent, so that many looked upon him as one of the common people, he had done that for the advantage of the Corinthians. For the man was inflamed with so great a desire, “Car ce sainct Apostre estoit tellement embrasse du desir.” — “For this holy Apostle was to such a degree inflamed with desire.” and so great an anxiety for their salvation, that he made a regard to himself a secondary consideration. Hence he says, that he had of his own accord made a surrender of his own greatness, that they might become great through his abasement. For his design was, that he might promote their salvation. He now indirectly charges them with ingratitude, in imputing to him as a fault so pious a disposition — not indeed for the purpose of reproaching him, but with the view of restoring them so much the better to a sound mind. And certainly, he wounded them more severely by speaking ironically, than if he had spoken in a simple way, and without a figure. He might have said, “What is this? Am I despised by you, because I have lowered myself for your advantage?” The questioning, however, which he makes use of, was more forcible for putting them to shame.

Because I preached freely This is a part of his abasement. For he had given up his own right, as though his condition had been inferior to that of others; but such was the unreasonableness of some of them, that they esteemed him the less on that account, as if he had been undeserving of remuneration. The reason, why he had given his services to the Corinthians gratuitously, is immediately subjoined — for he did not act in this manner everywhere, but, as we have seen in the former Epistle, “See Calvin on the Corinthians, vol. 1, p. 288. there was a danger of his furnishing the false Apostles with a handle against him.

8. I robbed other churches He has intentionally, in my opinion, made use of an offensive term, that he might the more forcibly express the unreasonableness of the matter — in respect of his being despised by the Corinthians. “I have,” says he, “procured pay for myself from the spoils of others, that I might serve you. While I have thus spared you, how unreasonable it is to make me so poor a return!” It is, however, a metaphor, that is taken from what is customary among soldiers; for as conquerors take spoils from the nations that they have conquered, so every thing that Paul took from the Churches that he had gained to Christ was, in a manner, the spoils of his victories, though, at the same time, he never would have taken it from persons against their will, but what they contributed gratuitously was, in a manner, due by right of spiritual warfare. “The word ἐσύλησα, rendered in our authorized version robbed, is derived from σύλη, spoils, and comes originally from the Hebrew verb שלל (shalal), which is frequently employed to denote spoiling, or making booty. (See Isaiah 10:6; Ezekiel 29:19.) — “The word ἐσύλησα,” says Barnes, “means properly, ‘I spoiled, plundered, robbed,’ but the idea of Paul here is, that he, as it were, robbed them, because he did not render an equivalent for what they gave him. They supported him, when he was labouring for another people. A conqueror who plunders a country gives no equivalent for what he takes. In this sense only could Paul say, that he had plundered the Church at Philippi. His general principle was, that ’the labourer was worthy of his hire;’ and that a man was to receive his support from the people for whom he labored, (See 1 Corinthians 9:7-14,) but this rule he had not observed in this case.” — Ed.

Observe, however, that he says that he had been in want, for he would never have been a burden to them, had he not been constrained by necessity. He, nevertheless, in the mean time, labored with his hands, as we have seen before, (1 Corinthians 4:12,) but, as the labor of his hands was not sufficient for sustaining life, something additional was contributed by the Macedonians. Accordingly he does not say, that his living had been furnished to him by the Macedonians, “Il ne dit pas que les Macedoniens luy eussent donne tout ce qui luy estoit necessaire;” — “He does not say that the Macedonians had given him every thing that was necessary.” but merely that they had supplied what was wanting. We have spoken elsewhere of the Apostle’s holy prudence and diligence in providing against dangers. Here we must take notice of the pious zeal of the Macedonians, who did not hesitate to contribute of their substance for his pay, that the gospel might be proclaimed to others, and those, too, that were wealthier than themselves. Ah! how few Macedonians are there in the present day, and on the other hand how many Corinthians you may find everywhere!

10. The truth of Christ is in me. Lest any one should suspect, that Paul’s words were designed to induce the Corinthians to be more liberal to him in future, and endeavor to make amends for their error in the past, he affirms with an oath, that he would take nothing from them, or from others in Achaia, though it were offered to him. For this manner of expression — the truth of Christ is in me, is in the form of oath. Let me not be thought to have the truth of Christ in me if I do not retain this glorying among the inhabitants of Achaia. Now Corinth was in Achaia. “See Calvin on the Corinthians, vol. 1, p. 37.

11. Is it because I love you not? Those that we love, we treat with greater familiarity. Lest the Corinthians, therefore, should take it amiss, that he refused their liberality, while he allowed himself to be assisted by the Macedonians, and even declared with an oath that he would do so still, he anticipates that suspicion also. And by the figure termed anthypophora, “Pour repoudre &l’objection;” — “With the view of replying to the objection.” — See Calvin on the Corinthians, volume 1. he asks, as it were in their name, whether this is a token of a malevolent mind? He does not return a direct answer to the question, but the indirect answer that he returns has much more weight, inasmuch as he calls God to be a witness of his good disposition towards them. You see here, that in the course of three verses “Ces trois lignes;” — “These three lines.” there are two oaths, but they are lawful and holy, because they have a good design in view, and a legitimate reason is involved. Hence to condemn indiscriminately all oaths is to act the part of fanatics, who make no distinction between white and black. “An oath is to be used, when other means are deficient; and more particularly, we are then only to swear, when the honor of God is concerned, or Religion and Christianity is falsely accused; and these are public grounds. To which we may add the good of the Commonwealth: or we are to swear upon a particular occasion to clear ourselves from false accusations and crimes charged upon us, if otherwise our innocency cannot appear; or in the behalf of others, when they shall suffer either in name, life, or estate, and we are required thereunto by the Magistrate, that so justice may proceed.” — Burgesse on 2 Corinthians 1. — See Calvin’s Harmony, volume 1. — Ed.

12. But what I do. He again explains the reason of his intention. “C’estoit vne fausse monstre de quelque zele excellent, de seruir sans rien prendre;” — “It was a false show of eminent zeal, to serve without taking any thing.” The false Apostles, with the view of alluring to themselves ignorant persons, took no pay. Their serving gratuitously was a show of uncommon zeal. “De la resolution qu’il a prinse en cest endroit;” — “Of the resolution that he had taken as to this matter.” If Paul had availed himself of his right, he would have given them occasion to raise their crest, as if they had been greatly superior to him. Paul, accordingly, that he might give them no occasion of doing injury, did himself, also, preach the Gospel, free of charge, and this is what he adds — that he is desirous to cut off occasion from those that desire occasion For the false Apostles were desirous to insinuate themselves by this artifice, and to detract, in proportion to this, from Paul’s credit, if they were superior to him in any respect. He says, that he will not give them this advantage. “They will be found,” says he, “on a level with us in that glorying which they would wish to have for themselves exclusively.” This, however, is a useful admonition in connection with cutting off occasion from the wicked, as often as they desire one. For this is the only way to overcome them — not in the way of furnishing them with arms through our imprudence. “Par nostre imprudence et inconsideration;” — “By our imprudence and inconsideration.”

2 Corinthians 11:13-15

13. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

13. Saiquidem istiusmodi pseudoapostoli; operarii dolosi sunt, qui transformant se in Apostolos Christi.

14. And no marvel; for Satan himself is transformed into an angel of light.

14. Neque id mirum; quondoquidem ipse Satanas transfiguratur in Angelum lucis.

15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

15. Non magnum igitur, si et ministri illius transformant se, perinde acsi essent ministri iustitiae: quorum finis erit secundum opera ipsorum.

13. For such are false Apostles While he has already taken away from them what they chiefly desired, yet, not contented with having put himself on a level with them with respect to that in which they were desirous to excel, he leaves them nothing for which they deserve any commendation. It was apparently a laudable thing to despise money, but he says, that they make use of a pretense for the purpose of deceiving, exactly as if a harlot were to borrow the apparel of a decent matron. For it was necessary to pull off the mask, which obscured the glory of God.

They are deceitful workers, says he, that is — they do not discover their wickedness at first view, but artfully insinuate themselves under some fair pretext. “S’insinuent finement sans qu’on y prene garde;” — “They artfully insinuate themselves, unless one be on his guard against them.” Hence they require to be carefully and thoroughly sifted, lest we should receive persons as servants of Christ, as soon as any appearance of excellence is discovered. Nor does Paul in malice and envy put an unfavorable construction upon what might be looked upon as an excellence, but, constrained by their dishonesty, he unfolds to view the evil that lay hid, because there was a dangerous profanation of virtue in pretending to burn with greater zeal than all the servants of Christ.

14. And no marvel It is an argument from the greater to the less. “If Satan, who is the basest of all beings, nay, the head and chief of all wicked persons, transforms himself, what will his ministers do?” We have experience of both every day, for when Satan tempts us to evil, he does not profess to be what he really is. For he would lose his object, if we were made aware of his being a mortal enemy, and opposer of our salvation. Hence he always makes use of some cloak for the purpose of insnaring us, and does not immediately show his horns, (as the common expression is,) but rather makes it his endeavor to appear as an angel Even when he tempts us to gross crimes, he makes use, nevertheless, of some pretext that he may draw us, when we are off our guard, into his nets. What then, if he attacks us under the appearance of good, nay, under the very title of God? His life-guards imitate, as I have said, the same artifice. These are golden preambles — “Vicar of Christ” — “Successor of Peter” — “Servant of God’s servants,” but let the masks be pulled off, and who and what will the Pope be discovered to be? Scarcely will Satan himself, his master, surpass so accomplished a scholar in any kind of abomination. It is a well known saying as to Babylon, that she gives poison to drink in a golden cup. (Jeremiah 51:7.) Hence we must be on our guard against masks.

Should any one now ask, “Shall we then regard all with suspicion?” I answer, that the Apostle did not by any means intend this; for there are marks of discrimination, which it were the part of stupidity, not of prudence, to overlook. He was simply desirous to arouse our attention, that we may not straightway judge of the lion from the skin “Comme porte le prouerbe des Latins;” — “As the proverb in use among the Latins runs.” For if we are not hasty in forming a judgment, the Lord will order it so that the ears of the animal will be discovered ere long. Farther, he was desirous in like manner to admonish us, in forming an estimate of Christ’s servants, not to regard masks, but to seek after what is of more importance. Ministers of righteousness is a Hebraism for faithful and upright persons. Beza takes the same view of this expression: “Nec enim illi dicuntur sese transfigurare in Satanam, sed in ministros propos et integros, quibus opponuntur δόλιοι. Hoc enim declarat epitheton justitiae ex Hebraeorum idiotismo;” — “For they are not said to transform themselves into Satan, but into ministers, who are honest and upright, as contrasted with those who are (δόλιοι) deceitful. For this is the import of the epithet, of righteousness, according to the Hebrew idiom.” Another instance of the same Hebrew idiom is noticed by Calvin in p. 196. — Ed.

15. Whose end shall be. He adds this for the consolation of the pious. For it is the statement of a courageous man, who despises the foolish judgments of men, and patiently waits for the day of the Lord. In the mean time, he shows a singular boldness of conscience, which does not dread the judgment of God.

2 Corinthians 11:16-21

16. I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

16. Iterum dico, ne quis me putet insipientem esse: alioqui iam etiam ut insipientem accipite me, ut paululum quiddam et ego glorier.

17. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.

17. Quod dico, non dico secundum Dominum, sed velut per insipientiam: in hac audacia gloriationis.

18. Seeing that many glory after the flesh, I will glory also.

18. Quandoquidem multi gloriantur secundum carnem, et ego gloriabor.

19. For ye suffer fools gladly, seeing ye yourselves are wise.

19. Libenter enim suffertis insipientes: quum sitis ipsi sapientes.

20. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.

20. Suffertis enim, si quis vos in servitutem adigit, si quis exedit, si quis accipit, si quis attollit sese, si quis vos in faciem caedit.

21. I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

21. Iuxta contumeliam loquor, perinde quasi nos infirmi fuerimus: imo in quocunque audet aliquis, per insipientiam loquor, ego quoque audeo.

16. I say again The Apostle has a twofold design. He has it partly in view to expose the disgusting vanity of the false Apostles, inasmuch as they were such extravagant trumpeters of their own praises; and farther, to expostulate with the Corinthians, because they shut him up to the necessity of glorying, contrary to the inclinations of his own mind. “I say again,” says he. For he had abundantly shown previously, that there was no reason, why he should be despised. He had also shown at the same time, that he was very unlike others, and therefore ought not to have his grounds of glorying estimated according to the rule of their measure. Thus he again shows, for what purpose he had hitherto gloried — that he might clear his apostleship from contempt; for if the Corinthians had done their duty, he would not have said one word as to this matter.

Otherwise now as a fool “If I am reckoned by you a fool, allow me at least to make use of my right and liberty — that is, to speak foolishly after the manner of fools.” Thus he reproves the false Apostles, who, while they were exceedingly silly in this respect, were not merely borne with by the Corinthians, but were received with great applause. He afterwards explains what kind of folly it is — the publishing of his own praises. While they did so without end and without measure, he intimates that it was a thing to which he was unaccustomed; for he says, for a little while For I take this clause as referring to time, so that the meaning is, that Paul did not wish to continue it long, but assumed, as it were, for the moment, the person of another, and immediately thereafter laid it aside, as we are accustomed to pass over lightly those things that are foreign to our object, while fools occupy themselves constantly (ἐν παρέργοις) The term παρέργον denotes — a matter of mere secondary importance. Thus Thucydides (6:58) says, ὁς οὐκ ἐκ παρέργου τὸν πόλεμον ἐποιεῖτο — who did not make the war a secondary consideration. — Ed. in matters of inferior moment.

17. What I speak, I speak not after the Lord His disposition, it is true, had an eye to God, but the outward appearance “La facon exterieure en laquelle il procede;” — “The outward manner in which he goes to work.” might seem unsuitable to a servant of the Lord. At the same time, the things that Paul confesses respecting himself, he, on the other hand, condemns in the false Apostles. “C’est plustos afin de lea condemner es faux-Apostres;” — “It is rather with the view of condemning them in the false Apostles.” For it was not his intention to praise himself, but simply to contrast himself with them, with the view of humbling them. “Afin de leur abbaisser le coquet:” — “With the view of bringing down their talk.” Hence he transfers to his own person what belonged to them, that he may thus open the eyes of the Corinthians. What I have rendered boldness, is in the Greek ὑπόστασις, as to the meaning of which term we have spoken in the ninth chapter. (2 Corinthians 9:4.) Subject-matter Calvin refers here to the rendering of Erasmus, and of the Vulgate. The term employed by Erasmus is argumenturm (subject-matter.) In accordance with this, Cranmer’s version (1539) reads, “in this matter of boastinge.” The Vulgate makes use of the term substantia, (substance.) Wiclif (1380) reads, “in this substance of glorie” The Rheims version (1582), “in this substance of glorying.” — Ed. or substance, unquestionably, would not be at all suitable here. “Certes il ne conueniendroit pas bien yci de traduire matiere ou substance, combien que le mot signifie quelque fois cela;” — “Certainly it would not be suitable here to render it subject-matter or substance, though the word sometimes bears that meaning.”

18. Since many glory. The meaning is — Should any one say to me, by way of objection, that what I do is faulty, what then as to others? Are not they my leaders? Am I alone, or am I the first, in glorying according to the flesh? Why should that be reckoned praiseworthy in them, that is imputed to me as a fault?” So far then is Paul from ambition in recounting his own praises, that he is contented to be blamed on that account, provided he exposes the vanity of the false apostles.

To glory after the flesh, is to boast one’s self, rather in what has a tendency towards show, than in a good conscience. For the term flesh, here, has a reference to the world — when we seek after praise from outward masks, which have a showy appearance before the world, and are regarded as excellent. In place of this term he had a little before made use of the expression — in appearance. (2 Corinthians 10:7.)

19. For ye bear with fools willingly. He calls them wise — in my opinion, ironically. He was despised by them, which could not have been, had they not been puffed up with the greatest arrogance “D’vne merueilleuse arrogance;” — “With an amazing arrogance.” He says, therefore — “Since you are so wise, act the part of wise men in bearing with me, whom you treat with contempt, as you would a fool.” Hence I infer, that this discourse is not addressed to all indiscriminately, but some particular persons are reproved, who conducted themselves in an unkind manner. “Enuers luy;” — “Towards him.”

20. For ye bear with it, if any one. There are three ways in which this may be understood. He may be understood as reproving the Corinthians in irony, because they could not endure any thing, as is usually the case with effeminate persons; or he charges them with indolence, because they had given themselves up to the false Apostles in a disgraceful bondage; or he repeats, as it were, in the person of another, what was spitefully affirmed respecting himself, “Ce que malicieusement on disoit de luy pour le rendre odieux;” — “What they said of him maliciously, with the view of making him odious.” as if he claimed for himself a tyrannical authority over them. The second meaning is approved by Chrysostom, Ambrose, and Augustine, and hence it is commonly received; and, indeed, it corresponds best with the context, although the third is not less in accordance with my views. For we see, how he was calumniated from time to time by the malevolent, as if he domineered tyrannically, while he was very far from doing so. As, however, the other meaning is more generally received, I have no objection, that it should be held as the true one.

Now this statement will correspond with the preceding one in this way: “You bear with every thing from others, if they oppress you, if they demand what belongs to you, if they treat you disdainfully. Why then will you not bear with me, as they are in no respect superior to me?” For as to his saying that he is not weak, he means that he had been endowed by God with such excellent graces, that he ought not to be looked upon as of the common order. For the word weak has a more extensive signification, as we shall see again ere long.

It has been the invariable custom, and will be so to the end, to resist contumaciously “De resister et contredire opiniastrement;” — “To resist and contradict obstinately.” the servants of God, to get enraged on the least occasion, “Se corroucer aigrement contr’ eux a la moindre occasion;” — “To be fiercely enraged against them on the least occasion.” to grumble and murmur incessantly, to complain of even a moderate strictness, “Se plaindre de leur seuerite, en disant qu’elle est excessiue;” — “To complain of their strictness, by saying that it is excessive.” to hold all discipline in abhorrence; while, on the other hand, they put themselves under servile subjection to false apostles, impostors, or mere worthless pretenders, give them liberty to do any thing whatever, and patiently submit to and endure, whatever burden they may choose to impose upon them. Thus, at the present day, you will scarcely find one in thirty, who will put his neck willingly under Christ’s yoke, while all have endured with patience a tyranny so severe as that of the Pope. Those very persons are all at once in an uproar, “Ils tempestent et grincent les dents;” — “They storm and gnash their teeth.” in opposition to the fatherly and truly salutary reproofs of their pastors, who, on the other hand, had formerly swallowed down quietly every kind of insult, even the most atrocious, from the monks. “Toutes sortes d injures et outrages horribles que les moines leur faisoyent;” — “All sorts of horrible injuries and insults that the monks could inflict upon them.” Are not those worthy of Antichrist’s torturing rack, rather than of Christ’s mild sway, who have ears so tender and backward to listen to the truth? But thus it has been from the beginning.

21. Nay, in whatsoever. Paul had asked, why the Corinthians showed more respect to others than to him, while he had not been by any means weak, that is, contemptible. He now confirms this, because, if a comparison had been entered upon, he would not have been inferior to any one in any department of honor.

2 Corinthians 11:22-29

22. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.

22. Hebraei sunt? Ego quoque. Israelitae sunt? Ego quoque: semen Abrahae sunt? Ego quoque.

23. Are they ministers of Christ? (I speak as a fool,) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

23. Ministri Christi sunt? Desipiens loquor, plus ego; in laboribus abundantius, in plagis supra modum, in carceribus copiosius, in mortibus saepe.

24. Of the Jews five times received I forty stripes save one.

24. A Iudaeis quinquies quadraginta plagas accepi una minus.

25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;

25. Ter virgis caesus sum, semel lapidatus sum, ter naufragium feci, noctes et dies egi in profundo.

26. In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

26. In itineribus saepe, periculis fluminum, periculis latronum, periculis ex genere, periculis ex Gentibus, periculis in urbe, periculis in deserto, periculis in mari, periculis in falsis fratribus:

27. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

27. In labore et molestia, in vigiliis saepe, in fame et siti, in ieiuniis saepe, in frigore et nuditate:

28. Besides those things that are without, that which cometh upon me daily, the care of all the churches.

28. Praeter ea quae extrinsecus accidunt, quotidiana mea moles, “La pesanteur ordinaire des affaires que i’ay; ou, il y a ce qui m’assiege de tour en tour;” — “The ordinary burden of affairs which I have; or, there is that which besieges me from day to day.” sollicitudo omnium Ecclesiarum.

29. Who is weak, and I am not weak? who is offended, and I burn not?

29. Quis infirmatur, et ego non infirmor? Quis offenditur, et ego non uror?

22. He now, by enumerating particular instances, lets them see more distinctly, that he would not by any means be found inferior, if matters came to a contest. And in the first place, he makes mention of the glory of his descent, of which his rivals chiefly vaunted. “If,” says he, “they boast of illustrious descent, I shall be on a level with them, for I also am an Israelite, of the seed of Abraham.” This is a silly and empty boast, and yet Paul makes use of three terms to express it; nay more, he specifies, as it were, three different marks of excellence. By this repetition, in my opinion, he indirectly reproves their folly, inasmuch as they placed the sum-total “Proram et puppim;” — “The prow and stern.” of their excellence in a thing that was so trivial, “Vne chose si vaine, et de si petite consequence;” — “A thing so empty, and of so small importance.” and this boasting was incessantly in their mouth, so as to be absolutely disgusting, as vain men are accustomed to pour forth empty bravadoes as to a mere nothing.

As to the term Hebrews, it appears from Genesis 11:15, that it denotes descent, and is derived from Heber; and farther, it is probable, that Abraham himself is so called in Genesis 14:13, in no other sense than this — that he was descended from that ancestor. “Qu’il estoit descendu d’Heber de pere en fils;” — “That he was descended from Heber, from father to son.” Not altogether without some appearance of truth is the conjecture of those, who explain the term to mean those dwelling beyond the river. “Vray est que la coniecture de ceux qui disent qu’ils sont ainsi appelez comme habitants outre la riuiere, n’est pas du tout sans eouleur;” — “It is true, that the conjecture of those who say that they are so called, as dwelling beyond the river, is not without some appearance of truth.” We do not read, it is true, that any one was called so before Abraham, who had passed over the river, when he quitted his native country, and afterwards the appellation came to be a customary one among his posterity, as appears from the history of Joseph. The termination, however, shows that it is expressive of descent, and the passage, that I have quoted, abundantly confirms it. “The word Hebrew signified properly one who was from beyond, (עכרי from עכר to pass, to pass over,) hence applied to Abraham, because he had come from a foreign land; and the word denoted properly a foreigner — a man from the land or country beyond (עכר) the Euphrates. The name Israelite denoted properly one descended from Israel or Jacob, and the difference between them was, that the name Israelite, being a patronymic derived from one of the founders of their nation, was in use among themselves; the name Hebrew was applied by the Canaanite to them, as having come from beyond the river, and was the current name among foreign tribes and nations.” — Barnes. — Ed.

23. Are they ministers of Christ? Now when he is treating of matters truly praiseworthy, he is no longer satisfied with being on an equality with them, but exalts himself above them. For their carnal glories he has previously been scattering like smoke by a breath of wind, “Car quant a leurs gloires charnelles, qui n’estoyent que choses vaines, iusques yci il les a fait esuanoir comme en soufflant dessus.” — “For as to theft carnal glories, which were but vain things, he has hitherto made them vanish by, as it were, blowing upon them.” by placing in opposition to them those which he had of a similar kind; but as they had nothing of solid worth, he on good grounds separates himself from their society, when he has occasion to glory in good earnest. For to be a servant of Christ is a thing that is much more honorable and illustrious, than to be the first-born among all the first-born of Abraham’s posterity. Again, however, with the view of providing against calumnies, he premises that he speaks as a fool “Imagine this,” says he, “to be foolish boasting: it is, nevertheless, true.”

In labors. By these things he proves that he is a more eminent servant of Christ, and then truly we have a proof that may be relied upon, when deeds instead of words are brought forward. He uses the term labors here in the plural number, and afterwards labor What difference there is between the former and the latter I do not see, unless perhaps it be, that he speaks here in a more general way, including those things that he afterwards enumerates in detail. In the same way we may also understand the term deaths to mean any kind of perils that in a manner threatened present death, instances of which he afterwards specifies. “I have given proof of myself in deaths often, in labors oftener still.” He had made use of the term deaths in the same sense in the first chapter. (2 Corinthians 1:10.)

24. From the Jews. It is certain that the Jews had at that time been deprived of jurisdiction, but as this was a kind of moderate punishment (as they termed it) it is probable that it was allowed them. Now the law of God was to this effect, that those who did not deserve capital punishment should be beaten in the presence of a judge, (Deuteronomy 25:2, 3,) provided not more than forty stripes were inflicted, lest the body should be disfigured or mutilated by cruelty. Now it is probable, that in process of time it became customary to stop at the thirty-ninth lash, The custom of excepting one stripe from the forty is made mention of by Josephus: πληγὰς μίας λειπούσης τεσσαράκοντα, “forty stripes save one.” (Joseph. Antiq. lib. 4. cap. 8. sect. 21.) It is noticed by Wolfius, that the Jews in modern times make use of the same number of stripes — thirty-nine — in punishing offenders, there being evidence of this from what is stated by Uriel Acosta, who, in his Life, subjoined by Limborch to his Conversation with a learned Jew, declares that he had in punishment of his departure from the Jews, received stripes up to that number. — Ed. lest perhaps they should on any occasion, from undue warmth, exceed the number prescribed by God. Many such precautions, “Plusieurs semblables pouruoyances et remedes inuentez par los Rabbins:” — “Many similar provisions and remedies, invented by the Rabbins.” prescribed by the Rabbins, “The Mishna gives this as a rule, (MISH. Maccoth. fol. 22:10,) ‘How often shall he, the culprit, be smitten? Ans. אלכעין חסר אחד, forty stripes, wanting one, i.e., with the number which is nighest to forty.’ They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty.” — Dr. A. Clarke. “As the whip was formed of three cords, and every stroke was allowed to count for three stripes, the number of strokes never exceeded thirteen, which made thirty-nine stripes.” — Bloomfield. — Ed. are to be found among the Jews, which make some restriction upon the permission that the Lord had given. Hence, perhaps, in process of time, (as things generally deteriorate,) they came to think, that all criminals should be beaten with stripes to that number, though the Lord did not prescribe, how far severity should go, but where it was to stop; unless perhaps you prefer to receive what is stated by others, that they exercised greater cruelty upon Paul. This is not at all improbable, for if they had been accustomed ordinarily to practice this severity upon all, he might have said that he was beaten according to custom. Hence the statement of the number is expressive of extreme severity.

25. Thrice was I beaten with rods Hence it appears, that the Apostle suffered many things, of which no mention is made by Luke; for he makes mention of only one stoning, “Once was I stoned.” Paley remarks in his “Horae Paulinae,” that this clause, “when confronted with the history,” (contained in the Acts of the Apostles,) “furnishes the nearest approach to a contradiction, without a contradiction being actually incurred, of any that he remembers to have met with.” While the narrative contained in the Acts of the Apostles gives an account of only one instance in which Paul was actually stoned, (Acts 14:19,) there was, previously to that, “an assault” made upon Paul and Barnabas at Iconium, “both of the Gentiles, and also of the Jews, with their rulers, to use them despitefully, and to stone them, but they were ware of it, and fled unto Lystra and Derbe.” (Acts 14:5, 6.) “Now had the ‘assault,’” says Paley, “been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped, without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the Apostle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it.” — Ed. one scourging, and one shipwreck. We have not, however, a complete narrative, nor is there mention made in it of every particular that occurred, but only of the principal things.

By perils from the nation he means those that befell him from his own nation, in consequence of the hatred, that was kindled against him among all the Jews. On the other hand, he had the Gentiles as his adversaries; and in the third place snares were laid for him by false brethren. Thus it happened, that

for Christ’s name’s sake he was hated by all. (Matthew 10:22.)

By fastings I understand those that are voluntary, as he has spoken previously of hunger and want. Such were the tokens by which he showed himself, and on good grounds, to be an eminent servant of Christ. For how may we better distinguish Christ’s servants than by proofs so numerous, so various, and so important? On the other hand, while those effeminate boasters “Thrasones.” — See Calvin on the Corinthians, vol. 1, p. 98, n. 1. had done nothing for Christ, and had suffered nothing for him, they, nevertheless, impudently vaunted.

It is asked, however, whether any one can be a servant of Christ, that has not been tried with so many evils, perils, and vexations? I answer, that all these things are not indispensably requisite on the part of all; “Il n’est pas necessairement requis que tous vniversellement endurent toutes telles fascheries;” — “It is not indispensably requisite that all universally endure all such vexations.” but where these things are seen, there is, undoubtedly, a greater and more illustrious testimony afforded. That man, therefore, who will be signalized by so many marks of distinction, will not despise those that are less illustrious, and less thoroughly tried, nor will he on that account be elated with pride; but still, whenever there is occasion for it, he will be prepared, after Paul’s example, to exult with a holy triumph, in opposition to pretenders “Des mercenaires;”. — “Hirelings.” and worthless persons, provided he has an eye to Christ, not to himself — for nothing but pride or ambition could corrupt and tarnish all these praises. For the main thing is — that we serve Christ with a pure conscience. All other things are, as it were, additional.

28. Besides those things that are without “Besides those things,” says he, “which come upon me from all sides, and are as it were extraordinary, what estimate must be formed of that ordinary burden that constantly presses upon me — the care that I have of all the Churches.” The care of all the Churches he appropriately calls his ordinary burden. For I have taken the liberty of rendering ἐπισύστασιν in this way, as it sometimes means — whatever presses upon us. The word (ἐπισύστασις) is translated or rather paraphrased by Beza as follows: “Agmen illud in me consurgens;” — “That troop which rises up together against me.” He adds by way of explanation: “Certum est enim ἐπισύστασιν dici multitudinem quae adversus aliquem coierit, idque non semel, sed repetitis vicibus. Quia igitur multiplices erant curae, quarum tanquam agmine magis ac magis veluti obruebatur, Apostolus usus est translatitie hoc vocabulo, admodum significanter;” — “For it is certain that ἐπισύστασιν denotes a multitude that has come together against any one, and that not once merely, but in repeated instances. As, therefore, there were manifold cares, by which rushing upon him like a troop, more and more, he was in a manner overwhelmed, the Apostle, by way of metaphor, made use of this term very significantly.” Raphelius considers the term to be synonymous with an expression made use of by Cicero: “concursus occupationum;” — “a crowding together of engagements.” — (Cic. Fam. 7:33.) — Ed.

Whoever is concerned in good earnest as to the Church of God, stirs up himself and bears a heavy burden, which presses upon his shoulders. What a picture we have here of a complete minister, embracing in his anxieties and aims not one Church merely, or ten, or thirty, but all of them together, so that he instructs some, confirms others, exhorts others, gives counsel to some, and applies a remedy to the diseases of others! Now from Paul’s words we may infer, that no one can have a heartfelt concern for the Churches, without being harassed with many difficulties; for the government of the Church is no pleasant occupation, in which we may exercise ourselves agreeably and with delight of heart, “Car le gouernement de l’Eglise n’est pas vne occupation ioyeuse pour nous exercer tout doucement, et par manicrc de passe-temps et exercice gracieux pour recreer nos esprits;” — “For the government of the Church is not a pleasant occupation for exercising ourselves quite agreeably, and by way of pass-time, and an agreeable exercise for refreshing our minds.” but a hard and severe warfare, as has been previously mentioned, (2 Corinthians 10:4,) — Satan from time to time giving us as much trouble as he can, and leaving no stone unturned to annoy us.

29. Who is weak. How many there are that allow all offenses to pass by unheeded — who either despise the infirmities of brethren, or trample them under foot! This, however, arises from their having no concern for the Church. For concern, undoubtedly, produces συμπάθειαν (sympathy,) See Calvin’s Harmony, vol. 2, p. 232. which leads the Minister of Christ to participate in the feelings of all, “Prend en soy les afflictions de tous;” — “Take upon himself the afflictions of all.” and put himself in the place of all, that he may suit himself to all.

2 Corinthians 11:30-33

30. If I must needs glory, I will glory of the things which concern mine infirmities.

30. Si gloriari oportet, in iis quae infirmitatis meae sunt gloriabor.

31. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

31. Deus et Pater Domini nostri Iesu Christi novit, qui est benedictus in saecula, quod non mentiar.

32. In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me;

32. Damasci Aretas, regius gentis praefectus, custodiebat urbem Damascenorum, volens me apprehendere. (Acts 9:24, 25.)

33. And through a window in a basket was I let down by the wall, and escaped his hands.

33. Et per fenestram demissus fui in sporta per muros, atque effugi manus eius.

30. If he must glory. Here we have the conclusion, drawn from all that has gone before — that Paul is more inclined to boast of those things that are connected with his infirmity, that is, those things which might, in the view of the world, bring him contempt, rather than glory, as, for example, hunger, thirst, imprisonments, stonings, stripes, and the like — those things, in truth, that we are usually as much ashamed of, as of things that incur great dishonor. “De toutes lesquelles nous n’avons point de honte coustumierement, que si nous estions vileinement diffamez;” — “Of all which we feel ordinarily as much ashamed, as if we had been shockingly defamed.”

31. The God and Father As he was about to relate a singular feat, “Vn acte singulier de vray champion de guerre;” — “A singular feat of a true champion of war.” which, at the same time, was not well known, he confirms it by making use of an oath. Observe, however, what is the form of a pious oath, “De iurement sainete et lieitc;” — “Of a holy and lawful oath.” — when, for the purpose of declaring the truth, we reverently call God as our witness. Now this persecution was, as it were, Paul’s first apprenticeship, Calvin, when commenting on the passage referred to, (Acts 9:23-25,) makes use of a similar expression: “Hoc tiroeinio ad erueem ferendam mature assuefaetus fuit;” — “By this apprenticeship he was early inured to the endurance of the cross.” — Ed. as appears from Luke, (Acts 9:23-25); but if, while yet a raw recruit, he was exercised in such beginnings, what shall we think of him, when a veteran soldier? As, however, flight gives no evidence of a valiant spirit, it may be asked, why it is that he makes mention of his flight? I answer, that the gates of the royal city having been closed, clearly showed with what rage the wicked were inflamed against him; and it was on no light grounds that they had been led to entertain such a feeling, “Et qu’ils n’auoyent point conceu telle fureur pour vne chose leger et de petite consequence;” — “And that they had not conceived such a rage for a slight matter, and one of small consequence.” for if Paul had not fought for Christ with a new and unusual activity, the wicked would never have been thrown into such a commotion. His singular perseverance, however, shone forth chiefly in this — that, after escaping from so severe a persecution, he did not cease to stir up the whole world against him, by prosecuting fearlessly the Lord’s work.

It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favors, honorable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight.

Some, however, ask, whether it was lawful for Paul to leap over the walls, inasmuch as it was a capital crime to do so? I answer, in the first place, that it is not certain, whether that punishment was sanctioned by law in the East; and farther, that even if it was so, Paul, nevertheless, was guilty of no crime, because he did not do this as an enemy, or for sport, but from necessity. For the law would not punish a man, that would throw himself down from the walls to save his life from the flames; and what difference is there between a fire, and a fierce attack from robbers? We must always, in connection with laws, have an eye to reason and equity. Calvin seems to have here in his eye a passage expressly alluded to by him, when commenting on Acts 9:23-25, from the writings of Cicero, to the following effect: “Etiamsi peregrinum lex arceat a muri accessu, minime tamen peccat, qui murum conscendit servandae urbis causa, quia leges semper ad aequitatem flectendae sunt;” — “Although the law forbids a foreigner to approach the wall, no offense is committed by the man, who scales the wall with a view to the defense of the city; for the laws must always be made to bend towards equity.” — Ed. This consideration will exempt Paul entirely from blame.

CHAPTER 12

2 Corinthians 12:1-5

1. It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

1. Gloriari sane non expedit mihi: veniam enim ad visiones et revelatones Domini.

2. I knew a 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 an one caught up to the third heaven.

2. Novi hominem in Christo ante annos quatuordecim (sive in corpore, nescio: sive extra corpus, nescio, Deus novit) eiusmodi, inquam, hominem raptum fuisse usque in tertium coelum:

3. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

3. Scio de eiusmodi homine (sive in corpore, nescio: sive extra corpus, nescio, Deus scit.)

4. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

4. Quod raptus sit in Paradisum, et audierit verba ineffabilia, “Parolles inenarrables, ou, qui ne se doyuent dire;” — “Words unutterable, or, that ought not to be spoken.” quae non licet “Il n’est possible, ou loisible;” — “It is not possible, or lawful.” homini loqui.

5. Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

5. De eiusmodi homine gloriabor: de me ipso non gloriabor, nisi in infirmitatibus meis.

CHAPTER 11

2Co 11:1-33. Through Jealousy over the Corinthians, Who Made More Account of the False Apostles Than of Him, He Is Obliged to Commend Himself as in Many Respects Superior.

1. Would to God--Translate as Greek, "I would that."

bear with me--I may ask not unreasonably to be borne with; not so the false apostles (2Co 11:4, 20).

my--not in the oldest manuscripts.

folly--The Greek is a milder term than that for "foolishness" in 1Co 3:19; Mt 5:22; 25:2. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness.

and indeed bear--A request (so 2Co 11:16). But the Greek and the sense favor the translation, "But indeed (I need not wish it, for) ye do bear with me"; still I wish you to bear with me further, while I enter at large into self-commendations.

2. For I am jealous--The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (Joh 3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."

godly jealousy--literally, "jealousy of God" (compare 2Co 1:12, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [Bengel]. A jealousy which has God's honor at heart (1Ki 19:10).

I ... espoused you--Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.

present you as a chaste virgin to Christ--at His coming, when the heavenly marriage shall take place (Mt 25:6; Re 19:7, 9). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (Ep 5:27-32). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.

3. I fear--(2Co 12:20); not inconsistent with love. His source of fear was their yielding character.

subtilty--the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2Co 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.

corrupted--so as to lose their virgin purity through seducers (2Co 11:4). The same Greek stands for "minds" as for "thoughts" (2Co 10:5, also see on 2Co 10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."

in Christ--rather, "that is towards Christ."

4. if, &c.--which in fact is impossible. However, if it were possible, ye might then bear with them (see on 2Co 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.

he that cometh--the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mt 11:3, and He 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (2Co 10:7; 1Co 1:12); hence his assumption of the title.

preacheth ... receive--is preaching ... ye are receiving.

Jesus--the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.

another ... another--Greek, "another Jesus ... a different Spirit ... a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.

which ye have not received--from us.

spirit ... received ... gospel ... accepted--The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."

ye might well bear with him--There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, Ga 1:6, 7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.

5. For--My claim is superior to that of the false teachers, "For," &c.

I suppose--I reckon [Alford].

I was not--Greek, "That I have not been, and am not."

the very chiefest apostles--James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; 2Co 11:6 also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on 2Co 11:13 and 2Co 12:11) [Alford].

6. rude--Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1Co 2:1-4, 13; 2Co 10:10, 11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (2Co 12:1-5; Ep 3:1-5).

have been ... made manifest--Read with the oldest manuscripts, "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech ... : for we have been thoroughly (literally, "in everything") made manifest among you (literally, "in respect to you"; "in relation to you"). He had not by reserve kept back his "knowledge" in divine mysteries from them (2Co 2:17; 4:2; Ac 20:20, 27).

in all things--The Greek rather favors the translation, "among all men"; the sense then is, we have manifested the whole truth among all men with a view to your benefit [Alford]. But the Greek in Php 4:12, "In each thing and in all things," sanctions English Version, which gives a clearer sense.

7. Have I--literally, "Or have I?" Connected with 2Co 11:6, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles (1Co 9:6-15).

abasing myself--in my mode of living, waiving my right of maintenance, and earning it by manual labor; perhaps with slaves as his fellow laborers (Ac 18:3; Php 4:12).

ye ... exalted--spiritually, by your admission to Gospel privileges.

because--"in that."

gospel of God--"of God" implies its divine glory to which they were admitted.

freely--"without charge."

8. I robbed--that is, took from them in order to spare you more than what was their fair share of contribution to my maintenance, for example, the Philippian Church (Php 4:15, 16).

wages--"subsidy."

to do you service--Greek, "with a view to ministration to you"; compare "supplied" (Greek, "in addition"), 2Co 11:9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth; and (2Co 11:9) when those resources failed ("when I wanted") he received a new supply, while there, from the same source.

9. wanted--"was in want."

chargeable--Greek, "burdensome," literally, "to torpify," and so to oppress. Jerome says it is a Cilician word (2Co 12:14, 16).

the brethren which came--rather, as Greek, "the brethren when they came." Perhaps Timotheus and Silas (Ac 8:1, 5). Compare Php 4:15, 16, which refers to donations received from the Philippians (who were in Macedonia) at two distinct periods ("once and again"), one at Thessalonica, the other after his departure from Macedonia, that is, when he came into Achaia to Corinth (from the church in which city he would receive no help); and this "in the beginning of the Gospel," that is, at its first preaching in these parts. Thus all three, the two Epistles and history, mutually, and no doubt undesignedly, coincide; a sure test of genuineness.

supplied--Greek, "supplied in addition," namely, in addition to their former contributions; or as Bengel, in addition to the supply obtained by my own manual labor.

10. Greek, "There is (the) truth of Christ in me that," &c. (Ro 9:1).

no man shall stop me of--The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified ... shall not have its mouth stopped as regards me" [Alford].

11. Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.

12. I will do--I will continue to decline help.

occasion--Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.

that wherein they glory, they may be found even as we--Bengel joins this clause with "the occasion," namely, of glorying or boasting; the occasion "that they may be found (a point wherein they glory) even as we," that is, quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (compare 2Co 11:20; 1Co 9:12). Alford less clearly explains by reference to 2Co 11:18, &c., where the "glorying" here is taken up and described as "glorying after the flesh"; thus it means, that in the matters of which they beast they may be found even as we, that is, we may been a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged by facts; FOR (2Co 11:13) realities they have none, no weapons but misrepresentation, being false apostles.

13. For--reason why he is unwilling they should be thought like him [Bengel].

such--they and those like them.

false apostles--those "overmuch apostles" (see on 2Co 11:5) are no apostles at all.

deceitful workers--pretending to be "workmen" for the Lord, and really seeking their own gain.

14. is transformed--rather, "transforms himself" (compare Job 1:6); habitually; the first occasion of his doing so was in tempting Eve. "Himself" is emphatical: If their master himself, who is the "prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Lu 22:54; Ep 6:12).

15. no great thing--no difficult matter.

if his ministers also--as well as himself.

righteousness--answering to "light" (2Co 11:14); the manifestation wherewith God reveals Himself in Christ (Mt 6:33; Ro 1:17).

end--The test of things is the end which strips off every specious form into which Satan's agents may now "transform" themselves (compare Php 3:19, 21).

according to their works--not according to their pretensions.

16. I say again--again taking up from 2Co 11:1 the anticipatory apology for his boasting.

if otherwise--but if ye will not grant this; if ye will think me a fool.

yet as a fool--"yet even as a fool receive me"; grant me the indulgent hearing conceded even to one suspected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittmann], (2Co 11:17, 19).

that I--The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.

17. not after the Lord--By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.

foolishly--Greek, "in foolishness."

confidence of boasting--(2Co 9:4).

18. many--including the "false teachers."

after the flesh--as fleshly men are wont to boast, namely, of external advantages, as their birth, doings, &c. (compare 2Co 11:22).

I will glory also--that is, I also will boast of such fleshly advantages, to show you that even in these I am not their inferiors, and therefore ought not to be supplanted by them in your esteem; though these are not what I desire to glory in (2Co 10:17).

19. gladly--willingly. Irony. A plea why they should "bear with" (2Co 11:1) him in his folly, that is, boasting; ye are, in sooth, so "wise" (1Co 4:8, 10; Paul's real view of their wisdom was very different, 1Co 3:1-4) yourselves that ye can "bear with" the folly of others more complacently. Not only can ye do so, but ye are actually doing this and more.

20. For--Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."

a man--as the false apostles do.

bring you into bondage--to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Mt 23:24; Psa 53:4), "takes," "exalts," "smites."

take of you--So the Greek for "take" is used for "take away from" (Re 6:4). Alford translates, as in 2Co 12:16, "catches you."

exalt himself--under the pretext of apostolic dignity.

smite you on the face--under the pretext of divine zeal. The height of insolence on their part, and of servile endurance on yours (1Ki 22:24; Ne 13:25; Lu 22:64; Ac 23:2; 1Ti 3:3).

21. as concerning reproach--rather, "by way of dishonor (that is, self-disparagement) I say it."

as though we ... weak--in not similarly (2Co 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [Alford]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold ... I am bold also.

22. Hebrews ... Israelites ... the seed of Abraham--A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Ro 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Ro 11:1; 9:7). Compare Php 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.

23. I speak as a fool--rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."

I am more--namely, in respect to the credentials and manifestations of my ministry, more faithful and self-denying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, "In prisons above measures, in stripes more abundantly" (English Version, less accurately, "more frequent"). Ac 16:23-40 records one case of his imprisonment with stripes. Clement of Rome [First Epistle to the Corinthians] describes him as having suffered bonds seven times.

in death oft--(2Co 4:10; Ac 9:23; 13:50; 14:5, 6, 19; 17:5, 13).

24. De 25:3 ordained that not more than forty stripes should be inflicted To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash [Bengel]. This is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe.

25. The beating by Roman magistrates at Philippi (Ac 16:23) is the only one recorded in Acts, which does not profess to give a complete journal of his life, but only a sketch of it in connection with the design of the book, namely, to give an outline of the history of the Gospel Church from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world.

once was I stoned--(Ac 14:19).

thrice ... shipwreck--before the shipwreck at Melita (Ac 27:44). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages to adjoining places (Ac 9:30; 11:25; Ga 1:21).

a night and a day ... in the deep--probably in part swimming or in an open boat.

26. In--rather, "By": connected with 2Co 11:23, but now not with "in," as there, and as in 2Co 11:27, where again he passes to the idea of surrounding circumstances or environments [Alford, Ellicott and others].

waters--rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.

robbers--perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.

the heathen--Gentiles.

in the city--Damascus, Ac 9:24, 25; Jerusalem, Ac 9:29; Ephesus, Ac 19:23.

false brethren--(Ga 2:4).

27. fastings--voluntary, in order to kindle devotions (Ac 13:2, 3; 14:23; 1Co 9:27); for they are distinguished from "hunger and thirst," which were involuntary [Grotius]. However, see on 2Co 6:5. The context refers solely to hardships, not to self-imposed devotional mortification. "Hunger and thirst" are not synonymous with "foodlessness" (as the Greek of "fasting" means), but are its consequences.

cold ... nakedness--"cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as "hunger and thirst" result from "foodlessness." (Compare Ac 28:2; Ro 8:35). "When we remember that he who endured all this was a man constantly suffering from infirm health (2Co 4:7-12; 12:7-10; Ga 4:13, 14), such heroic self-devotion seems almost superhuman" [Conybeare and Howson].

28. without--"Beside" trials falling on me externally, just recounted, there is "that which cometh upon me (literally, the impetuous concourse to me of business; properly, a crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including those not yet seen in the flesh, Col 2:1): an internal and more weighty anxiety. But the oldest manuscripts for "that which cometh," read, "the pressure": "the pressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is BESIDES"; namely, those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support English Version.

the care--The Greek implies, "my anxious solicitude for all the churches."

29. I ... weak--in condescending sympathy with the weak (1Co 9:22). "Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as if he stood in their position, so as to accommodate himself to all" [Calvin].

offended--by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."

I burn not--The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander].

30. glory of ... infirmities--A striking contrast! Glorying or boasting of what others make matter of shame, namely, infirmities; for instance, his humbling mode of escape in a basket (2Co 11:33). A character utterly incompatible with that of an enthusiast (compare 2Co 12:5, 9, 10).

31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Ac 9:25) afterwards recorded it (compare Ga 1:20), [Bengel]. It may ALSO refer to the revelation in 2Co 12:1, standing in beautiful contrast to his humiliating escape from Damascus.

32. governor--Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford].

Would to God ye could bear with me - Οφελον ηνειχεσθε μου μικρον. As the word God is not mentioned here, it would have been much better to have translated the passage literally thus: I wish ye could bear a little with me. The too frequent use of this sacred name produces a familiarity with it that is not at all conducive to reverence and godly fear.

In my folly - In my seeming folly; for, being obliged to vindicate his ministry, it was necessary that he should speak much of himself, his sufferings, and his success. And as this would appear like boasting; and boasting is always the effect of an empty, foolish mind; those who were not acquainted with the necessity that lay upon him to make this defense, might be led to impute it to vanity. As if he had said: Suppose you allow this to be folly, have the goodness to bear with me; for though I glory, I should not be a fool, 2Cor 12:6. And let no man think me a fool for my boasting, 2Cor 11:16.

I am jealous over you, etc. - The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on Joh 3:29, and the observations at the end of that chapter (see note at Joh 3:36); or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life.

That I may present you as a chaste virgin - The allusion is still kept up; and there seems to be a reference to Lev 21:14, that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the spouse or husband; the Corinthian Church the pure virgin to be espoused; the apostle and his helpers the shoshabinim, or harmosyni, who had educated and prepared this virgin for her husband, and espoused her to him. See the observations already referred to at the end of the third chapter of John. (Joh 3:36 (note))

As the serpent beguiled Eve through his subtilty - This is a strong reflection on the false apostle and his teaching: he was subtle, πανουργος and by his subtlety (πανουργια, from παν, all, and εργον, work; his versatility of character and conduct, his capability of doing all work, and accommodating himself to the caprices, prejudices, and evil propensities of those to whom he ministered) he was enabled to corrupt the minds of the people from the simplicity of the Gospel of Christ; or, to follow the metaphor, he had seduced the pure, chaste, well educated virgin, from her duty, affection, and allegiance to her one only true husband, the high priest, Jesus Christ. And here he seems to intimate that the serpent had seduced the mind of Eve from her affections and allegiance to Adam, her true husband; and certainly from God, her creator and governor. See at the end of the chapter (note).

For if he that cometh - The false apostle, who came after St. Paul had left Corinth.

Preacheth another Jesus - Who can save more fully and more powerfully than that Jesus whom I have preached.

Or if ye receive another spirit - And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached.

Or another Gospel - Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me.

Others think that the last clause should be rendered, Ye might well bear with Me - notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best.

I was not - behind the very chiefest apostles - That is: The most eminent of the apostles have not preached Christ, ministered the spirit, explained and enforced the doctrines of the Gospel in a more powerful and effectual manner than I have done.

But though I be rude in speech - Ιδιωτης τῳ λογῳ Though I speak like a common unlettered man, in plain unadorned phrase, studying none of the graces of eloquence; yet I am not unskilled in the most profound knowledge of God, of spiritual and eternal things, of the nature of the human soul, and the sound truths of the Gospel system: ye yourselves are witnesses of this, as in all these things I have been thoroughly manifested among you.

Inspired men received all their doctrines immediately from God, and often the very words in which those doctrines should be delivered to the world; but in general the Holy Spirit appears to have left them to their own language, preventing them from using any expression that might be equivocal, or convey a contrary sense to that which God intended.

That St. Paul wrote a strong, nervous, and sufficiently pure language, his own writings sufficiently testify; but the graces of the Greek tongue he appears not to have studied, or at least he did not think it proper to use them; for perhaps there is no tongue in the world that is so apt to seduce the understanding by its sounds and harmony, as the Greek. It is not an unusual thing for Greek scholars to the present day to be in raptures with the harmony of a Greek verse, the sense of which is but little regarded, and perhaps is little worth! I should suppose that God would prevent the inspired writers from either speaking or writing thus, that sound might not carry the hearer away from sense; and that the persuasive force of truth might alone prevail, and the excellence of the power appear to be of God and not of man. Taking up the subject in this point of view, I see no reason to have recourse to the supposition, or fable rather, that the apostle had an impediment in his speech, and that he alludes to this infirmity in the above passage.

Have I committed an offense in abasing myself - Have I transgressed in labouring with my hands that I might not be chargeable to you? and getting my deficiencies supplied by contributions from other Churches, while I was employed in labouring for your salvation? Does your false apostle insinuate that I have disgraced the apostolic office by thus descending to servile labor for my support? Well; I have done this that you might be exalted - that you might receive the pure doctrines of the Gospel, and be exalted to the highest pitch of intellectual light and blessedness. And will you complain that I preached the Gospel gratis to you? Surely not. The whole passage is truly ironical.

I robbed other Churches - This part of the sentence is explained by the latter, taking wages to do you service. The word οψωνιον signifies the pay of money and provisions given daily to a Roman soldier. As if he had said: I received food and raiment, the bare necessaries of life, from other Churches while labouring for your salvation. Will you esteem this a crime?

And when I was present with you - The particle και which we translate and, should be rendered for in this place: For when I was with you, and was in want, I was chargeable to no man. I preferred to be, for a time, even without the necessaries of life, rather than be a burden to you. To whom was this a reproach, to me or to you?

The brethren which came from Macedonia - He probably refers to the supplies which he received from the Church at Philippi, which was in Macedonia; of which he says, that in the beginning of the Gospel no Church communicated with me, as concerning giving and receiving, but you only; for even at Thessalonica ye sent once and again to my necessity, Phi 4:15, Phi 4:16. See the Introduction, Section 6.

As the truth of Christ is in me - Εστιν αληθεια Χριστου εν εμοι· The truth of Christ is in me. That is: I speak as becomes a Christian man, and as influenced by the Gospel of Christ. It is a solemn form of asseveration, if not to be considered in the sense of an oath.

In the regions of Achaia - The whole of the Peloponnesus, or Morea, in which the city of Corinth stood. From this it appears that he had received no help from any of the other Churches in the whole of that district.

Wherefore - Why have I acted thus? and why do I propose to continue to act thus? is it because I love you not, and will not permit you to contribute to my support? God knoweth the contrary; I do most affectionately love you.

But what I do, etc. - I act thus that I may cut off occasion of glorying, boasting, or calumniating from them - the false prophets and his partisans, who seek occasion - who would be glad that I should become chargeable to you, that it might in some sort vindicate them who exact much from you; for they bring you into bondage, and devour you, 2Cor 11:20.

Nothing could mortify these persons more than to find that the apostle did take nothing, and was resolved to take nothing; while they were fleecing the people. It is certain that the passage is not to be understood as though the false apostles took nothing from the people, to whatever disinterestedness they might pretend, for the apostle is positive on the contrary; and he was determined to act so that his example should not authorize these deceivers, who had nothing but their self-interest in view, to exact contribution from the people; so that if they continued to boast, they must be bound even as the apostle, taking nothing for their labors; which could never comport with their views of gain and secular profit.

For such are false apostles - Persons who pretend to be apostles, but have no mission from Christ.

Deceitful workers - They do preach and labor, but they have nothing but their own emolument in view.

Transforming themselves - Assuming as far as they possibly can, consistently with their sinister views, the habit, manner, and doctrine of the apostles of Christ.

And no marvel - Και ου θαυμαστον· And no wonder; it need not surprise you what the disciples do, when you consider the character of the master.

Satan himself is transformed into an angel of light - As in 2Cor 11:3 the apostle had the history of the temptation and fall of man particularly in view, it is very likely that here he refers to the same thing. In what ever form Satan appeared to our first mother, his pretensions and professions gave him the appearance of a good angel; and by pretending that Eve should get a great increase of light, that is, wisdom and understanding, he deceived her, and led her to transgress. It is generally said that Satan has three forms under which he tempts men:

1. The subtle serpent.

2. The roaring lion.

3. The angel of light.

He often, as the angel of light, persuades men to do things under the name of religion, which are subversive of it. Hence all the persecutions, faggots, and fires of a certain Church, under pretense of keeping heresy out of the Church; and hence all the horrors and infernalities of the inquisition. In the form of heathen persecution, like a lion he has ravaged the heritage of the Lord. And by means of our senses and passions, as the subtle serpent, he is frequently deceiving us, so that often the workings of corrupt nature are mistaken for the operations of the Spirit of God.

Whose end shall be according to their works - A bad way leads to a bad end. The way of sin is the way to hell.

Let no man think me a fool - See the note on 2Cor 11:1. As the apostle was now going to enter into a particular detail of his qualifications, natural, acquired, and spiritual; and particularly of his labors and sufferings; he thinks it necessary to introduce the discourse once more as he did 2Cor 11:1.

I speak it not after the Lord - Were it not for the necessity under which I am laid to vindicate my apostleship, my present glorying would be inconsistent with my Christian profession of humility, and knowing no one after the flesh.

Seeing that many glory after the flesh - Boast of external and secular things.

Ye suffer fools gladly, seeing ye yourselves are wise - A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonorable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom.

For ye suffer - As you are so meek and gentle as to submit to be brought into bondage, to have your property devoured, your goods taken away, yourselves laid in the dust, so that others may exalt themselves over you, yea, and will bear from those the most degrading indignity; then of course, you will bear with one who has never insulted, defrauded, devoured, taken of you, exalted himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate.

The expressions in this verse are some evidence that the false apostle was a Judaizing teacher. You suffer, says the apostle, if a man, καταδουλοι, bring you into bondage, probably meaning to the Jewish rites and ceremonies, Gal 4:9; Gal 5:1. If he devour you; as the Pharisees did the patrimony of the widows, and for a pretense made long prayers; if a man take of you, exact different contributions, pretendedly for the temple at Jerusalem, etc. If he exalt himself, pretending to be of the seed of Abraham, infinitely higher in honor and dignity than all the families of the Gentiles; if he smite you on the face - treat you with indignity, as the Jews did the Gentiles, considering them only as dogs, and not fit to be ranked with any of the descendants of Jacob.

I speak as concerning reproach - Dr. Whitby thus paraphrases this verse: "That which I said of smiting you upon the face, I speak as concerning the reproach they cast upon you as profane and uncircumcised, whereas they all profess to be a holy nation; as though we had been weak - inferior to them in these things, not able to ascribe to ourselves those advantages as well as they. Howbeit, whereinsoever any is bold, and can justly value himself on these advantages, I am bold also, and can claim the same distinctions, though I speak foolishly in setting any value on those things; but it is necessary that I should show that such men have not even one natural good that they can boast of beyond me."

Are they Hebrews - Speaking the sacred language, and reading in the congregation from the Hebrew Scriptures? the same is my own language.

Are they Israelites - Regularly descended from Jacob, and not from Esau? I am also one.

Are they the seed of Abraham - Circumcised, and in the bond of the covenant? So am I. I am no proselyte, but I am a Hebrew of the Hebrews both by father and mother; and can trace my genealogy, through the tribe of Benjamin, up to the father of the faithful.

Are they ministers of Christ - So we find that these were professors of Christianity; and that they were genuine Jews, and such as endeavored to incorporate both systems, and, no doubt, to oblige those who had believed to be circumcised; and this appears to have been the bondage into which they had brought many of the believing Corinthians.

I am more - More of a minister of Christ than they are, and have given fuller proofs of it. I have suffered persecution for the cross of Christ, and of the Jews too; and had I preached up the necessity of circumcision, I should have been as free from opposition as these are.

In labors more abundant - Far from sitting down to take my ease in a Church already gathered into Christ; I travel incessantly, preach every where, and at all risks, in order to get the heathen brought from the empire of darkness into the kingdom of God's beloved Son.

In stripes above measure - Being beaten by the heathen, who had no particular rule according to which they scourged criminals; and we find, from Act 16:22, Act 16:23, that they beat Paul unmercifully with many stripes. See the note on Act 16:22.

In prisons more frequent - See Act 21:11, and the whole of the apostle's history; and his long imprisonment of at least two years at Rome, Act 28:16, Act 28:30. It does not appear that there is any one instance of a false apostle having been imprisoned for the testimony of Christ; this was a badge of the true apostles.

In deaths oft - That is, in the most imminent dangers. See 1Cor 15:31; 2Cor 4:11. And see the apostle's history in the Acts.

Of the Jews five times received I forty stripes save one - That is, he was five times scourged by the Jews, whose law (Deu 25:3) allowed forty stripes; but they, pretending to be lenient, and to act within the letter of the law, inflicted but thirty-nine.

To except one stripe from the forty was a very ancient canon among the Jews, as we learn from Josephus, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: πληγας μιας λειπουσης τεσσαπακοντα· forty stripes, excepting one.

The Mishna gives this as a rule, Mish., Maccoth, fol. 22, 10: "How often shall he, the culprit, be smitten?

Ans. ארבעים תמר אתר forty stripes, wanting one; i.e. with the number which is highest to forty."

Frequently a man was scourged according to his ability to bear the punishment; and it is a canon in the Mishna, "That he who cannot bear forty stripes should receive only eighteen, and yet be considered as having suffered the whole punishment." They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty.

The manner in which this punishment was inflicted is described in the Mishna, fol. 22, 2: "The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal's breast, another third on his right shoulder, and another on his left. The man who receives the punishment is neither sitting nor standing, but all the while stooping; and the man smites with all his strength, with one hand." The severity of this punishment depends on the nature of the scourge, and the strength of the executioner.

It is also observed that the Jews did not repeat scourgings except for enormous offenses. But they had scourged the apostle five times; for with those murderers no quarter would be given to the disciples, as none was given to the Master. See Schoettgen.

Thrice was I beaten with rods - This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle's being treated thus once, namely at Philippi, Act 16:22. See Section 9 of the Introduction.

Once was I stoned - Namely, at Lystra, Act 14:19, etc.

A night and a day I have been in the deep - To what this refers we cannot tell; it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that βυθος, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed from Troas. But this is not likely.

In journeyings often - He means the particular journeys which he took to different places, for the purpose of propagating the Gospel.

In perils of waters - Exposed to great dangers in crossing rivers; for of rivers the original, ποταμων, must be understood.

Of robbers - Judea itself, and perhaps every other country, was grievously infested by banditti of this kind; and no doubt the apostle in his frequent peregrinations was often attacked, but, being poor and having nothing to lose, he passed unhurt, though not without great danger.

In perils by mine own countrymen - The Jews had the most rooted antipathy to him, because they considered him an apostate from the true faith, and also the means of perverting many others. There are several instances of this in the Acts; and a remarkable conspiracy against his life is related, Act 23:12, etc.

In perils by the heathen - In the heathen provinces whither he went to preach the Gospel. Several instances of these perils occur also in the Acts.

In perils in the city - The different seditions raised against him; particularly in Jerusalem, to which Ephesus and Damascus may be added.

Perils in the wilderness - Uninhabited countries through which he was obliged to pass in order to reach from city to city. In such places it is easy to imagine many dangers from banditti, wild beasts, cold, starvation, etc.

Perils in the sea - The different voyages he took in narrow seas, such as the Mediterranean, about dangerous coasts, and without compass.

False brethren - Persons who joined themselves to the Church, pretending faith in Christ, but intending to act as spies, hoping to get some matter of accusation against him. He no doubt suffered much also from apostates.

In weariness and painfulness - Tribulations of this kind were his constant companions. Lord Lyttleton and others have made useful reflections on this verse: "How hard was it for a man of a genteel and liberal education, as St. Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked, yet coming into the presence of persons of high life, and speaking in large and various assemblies on matters of the utmost importance!" Had not St. Paul been deeply convinced of the truth and absolute certainty of the Christian religion, he could not have continued to expose himself to such hardships.

Beside those things that are without - Independently of all these outward things, I have innumerable troubles and mental oppressions.

Which cometh upon me - Ἡ επισυατασις· This continual press of business; this insurrection of cases to be heard, solved, and determined, relative to the doctrine, discipline, state, persecution, and supply of all the Churches.

All his perils were little in comparison of what he felt relative to the peace, government, and establishment of all the Churches among the Gentiles; for as he was the apostle of the Gentiles, the government of all the Churches among these fell in some sort on him, whether they were of his own planting or of the planting of others. See Col 2:1. None but a conscientious minister, who has at heart the salvation of souls, can enter into the apostle's feelings in this place.

Who is weak - What Church is there under persecution, with which I do not immediately sympathize? or who, from his weakness in the faith, and scrupulousness of conscience, is likely to be stumbled, or turned out of the way, to whom I do not condescend, and whose burden I do not bear?

Who is offended - Or likely to be turned out of the way, and I burn not with zeal to restore and confirm him? This seems to be the sense of these different questions.

I will glory - which concern mine infirmities - I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him.

Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that "he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary." And to support this most unholy interpretation, they quote those other words of the apostle, 2Cor 12:9 : Most gladly therefore will I rather glory in my infirmities, my indwelling corruptions, that the power of Christ, in chaining the fierce lion, may rest upon me. But it would be difficult to produce a single passage in the whole New Testament where the word ασθενεια, which we translate infirmity, has the sense of sin or moral corruption. The verb ασθενεω signifies to be weak, infirm, sick, poor, despicable through poverty, etc. And in a few places it is applied to weakness in the faith, to young converts, who are poor in religious knowledge, not yet fully instructed in the nature of the Gospel; Rom 4:19; Rom 14:1, Rom 14:2. And it is applied to the works of the law, to point out their inability to justify a sinner, Rom 8:3. But to inward sin, and inward corruption it is never applied. I am afraid that what these persons call their infirmities may rather be called their strengths; the prevailing and frequently ruling power of pride, anger, ill-will, etc.; for how few think evil tempers to be sins! The gentle term infirmity softens down the iniquity; and as St. Paul, so great and so holy a man, say they, had his infirmities, how can they expect to be without theirs? These should know that they are in a dangerous error; that St. Paul means nothing of the kind; for he speaks of his sufferings, and of these alone. One word more: would not the grace and power of Christ appear more conspicuous in slaying the lion than in keeping him chained? in destroying sin, root and branch; and filling the soul with his own holiness, with love to God and man, with the mind - all the holy heavenly tempers, that were in himself; than in leaving these impure and unholy tempers, ever to live and often to reign in the heart? The doctrine is discreditable to the Gospel, and wholly antichristian.

The God and Father of our Lord - Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in 2Cor 11:10 of this chapter; see also Rom 9:5, and Gal 1:20. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, etc.; and as others do who, conscious of their own falsity, endeavor to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.

In Damascus the governor under Aretas - For a description of Damascus see the note on Act 9:2. And for the transaction to which the apostle refers see Act 9:23. As to King Aretas, there were three of this name. The first is mentioned 2 Maccabeans Act 9:8. The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, Act 9:23, etc.

But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced her, in order to marry Herodias, his brother Philip's wife. Aretas, on this indignity offered to his family, made war upon Herod. Herod applied to Tiberius for help, and the emperor sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the meantime Tiberius died; and thus Aretas was snatched from ruin, Joseph., Antiq. lib. xviii. c. 5. What Aretas did in the interim is not known; but it is conjectured that he availed himself of the then favorable state of things, made an irruption into Syria, and seized on Damascus. See Rosenmuller; and see the introduction to this epistle, Section 2.

The governor - Εθναρχης· Who this ethnarch was, we cannot tell. The word ethnarch signifies the governor of a province, under a king or emperor.

Desirous to apprehend me - The enemies of the apostle might have represented him to the governor as a dangerous spy, employed by the Romans.

Through a window in a basket - Probably the house was situated on the wall of the city. See the notes on this history, Act 9:23-25 (note).

In 2Cor 11:2 of this chapter the apostle most evidently alludes to the history of the temptation, and fall of Adam and Eve, as related in Gen 3:1, etc.; and which fall is there attributed to the agency of a being called נחש nachash, here, and in other places, translated οφις, serpent. In my notes on Genesis I have given many, and, as I judge, solid reasons, why the word cannot be understood literally of a serpent of any kind; and that most probably a creature of the simia or ape genus was employed by the devil on this occasion. The arguments on this subject appeared to me to be corroborated by innumerable probabilities; but I left the conjecture afloat, (for I did not give it a more decisive name), and placed it in the hands of my readers to adopt, reject, or amend, as their judgments might direct them. To several this sentiment appeared a monstrous heresy! and speedily the old serpent had a host of defenders. The very modest opinion, or conjecture, was controverted by some who were both gentlemen and scholars, and by several who were neither; by some who could not affect candour because they had not even the appearance of it, but would affect learning because they wished to be reputed wise. What reason and argument failed to produce they would supply with ridicule; and as monkey was a convenient term for this purpose, they attributed it to him who had never used it. What is the result? They no doubt believe that they have established their system; and their arguments are to them conclusive. They have my full consent; but I think it right to state that I have neither seen nor heard of any thing that has the least tendency to weaken my conjecture, or produce the slightest wavering in my opinion. Indeed their arguments, and mode of managing them, have produced a very different effect on my mind to what they designed. I am now more firmly persuaded of the probability of my hypothesis than ever. I shall, however, leave the subject as it is: I never proposed it as an article of faith; I press it on no man. I could fortify it with many additional arguments if I judged it proper; for its probability appears to me as strong as the utter improbability of the common opinion, to defend which its abettors have descended to insupportable conjectures, of which infidels have availed themselves, to the discredit of the sacred writings. To those who choose to be wise and witty, and wish to provoke a controversy, this is my answer: I am doing a great work, so that I cannot come down. Why should the work cease, while I leave it and come Down to You? Neh 6:3.

I wish ye would bear - So does he pave the way for what might otherwise have given offence. With my folly - Of commending myself; which to many may appear folly; and really would be so, were it not on this occasion absolutely necessary.

For - The cause of his seeming folly is expressed in this and the following verse; the cause why they should bear with him, 2Cor 11:4.

But I fear - Love is full of these fears. Lest as the serpent - A most apposite comparison. Deceived Eve - Simple, ignorant of evil. By his subtilty - Which is in the highest degree dangerous to such a disposition. So your minds - We might therefore be tempted, even if there were no sin in us. Might be corrupted - Losing their virginal purity. From the simplicity that is in Christ - That simplicity which is lovingly intent on him alone, seeking no other person or thing.

If indeed - Any could show you another Saviour, a more powerful Spirit, a better gospel. Ye might well bear with him - But this is impossible.

If I am unskilful in speech - If I speak in a plain, unadorned way, like an unlearned person. So the Greek word properly signifies.

Have I committed an offence - Will any turn this into an objection? In humbling myself - To work at my trade. That ye might be exalted - To be children of God.

I spoiled other churches - I, as it were, took the spoils of them: it is a military term. Taking wages (or pay, another military word) of them - When I came to you at first. And when I was present with you, and wanted - My work not quite supplying my necessities. I was chargeable to no man - Of Corinth.

For - I choose to receive help from the poor Macedonians, rather than the rich Corinthians! Were the poor in all ages more generous than the rich?

This my boasting shall not be stopped - For I will receive nothing from you.

Do I refuse to receive anything of you, because I love you not? God knoweth that is not the case.

Who desire any occasion - To censure me. That wherein they boast, they may be found even as we - They boasted of being "burdensome to no man." But it was a vain boast in them, though not in the apostle.

Satan himself is transformed - Uses to transform himself; to put on the fairest appearances.

Therefore it is no great, no strange, thing; whose end, notwithstanding all their disguises, shall be according to their works.

I say again - He premises a new apology to this new commendation of himself. Let no man think me a fool - Let none think I do this without the utmost necessity. But if any do think me foolish herein, yet bear with my folly.

I speak not after the Lord - Not by an express command from him; though still under the direction of his Spirit. But as it were foolishly - In such a manner as many may think foolish.

After the flesh - That is, in external things.

Being wise - A beautiful irony.

For ye suffer - Not only the folly, but the gross abuses, of those false apostles. If a man enslave you - Lord it over you in the most arbitrary manner. If he devour you - By his exorbitant demands; not - withstanding his boast of not being burdensome. If he take from you - By open violence. If he exalt himself - By the most unbounded self - commendation. If he smite you on the face - (A very possible case,) under pretence of divine zeal.

I speak with regard to reproach, as though we had been weak - I say, "Bear with me," even on supposition that the weakness be real which they reproach me with.

Are they Hebrews, Israelites, the seed of Abraham - These were the heads on which they boasted.

I am more so than they. In deaths often - Surrounding me in the most dreadful forms.

Five times I received from the Jews forty stripes save one - Which was the utmost that the law allowed. With the Romans he sometimes pleaded his privilege as a Roman; but from the Jews he suffered all things.

Thrice I have been shipwrecked - Before his voyage to Rome. In the deep - Probably floating on some part of the vessel.

In cold and nakedness - Having no place where to lay my head; no convenient raiment to cover me; yet appearing before noble - men, governors, kings; and not being ashamed.

Beside the things which are from without - Which I suffer on the account of others; namely, the care of all the churches - A more modest expression than if he had said, the care of the whole church. All - Even those I have not seen in the flesh. St. Peter himself could not have said this in so strong a sense.

Who - So he had not only the care of the churches, but of every person therein. Is weak, and I am not weak - By sympathy, as well as by condescension. Who is offended - Hindered in, or turned out of, the good way. And I burn not - Being pained as though I had fire in my bosom.

I will glory of the things that concern my infirmities - Of what shows my weakness, rather than my strength.

The governor under Aretas - King of Arabia and Syria of which Damascus was a chief city, willing to oblige the Jews, kept the city - Setting guards at all the gates day and night.

Through a window - Of an house which stood on the city wall.

1 WOuld to God you could bear with me a little in my folly, and indeed bear with me .

That which the Apostle here calls his Folly, was his speaking so much in his own commendation; which indeed is no better than folly, unless there be a great reason: which was here; for it was the false Teachers, vilifying his Person and Office, that put him upon it. The Verb, in the latter part of the Verse, may be read either Imperatively, (and so we translate it) as if it were an Intreaty of them to excuse him in speaking so much good of himself; or Indicatively, you do bear with me.

Marginal references: Chap. 5.13.; Or, you do bear with me.

2 For I am jealous over you with godly jealousie ; for I have espoused you to one husband , that I may present you as a chast virgin to Christ .

Iealousie is a passion in a person which makes him impatient of any Rival or Partner in the thing or person beloved. The Apostle tells them, that he was jealous over them, and thereby lets them know, that he so passionately loved them, as that he was not patient that any should pretend more kindness to them, than he had for them; and withal, that he had some fear of them, left they should be perverted and drawn away from the simplicity of the Gospel; upon this account he calls it a godly Iealousie.

For (saith he) I have been instrumental to bring you to Christ; this he calls an Espousing of them, (the union of persons with Christ being exprest in Scripture under the notion of a Marriage, Eph. 5.23, &c.)

And he expresseth his earnest desire to present them to Christ incorrupted, like a chast Virgin.

Marginal references: Col. 1.28.; Lev. 21.13.

3 But I fear lest by any means as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ .

In all Iealousie there is a mixture of love and fear: the Apostles love to this Church, together with his earnest desire to present them in the Day of Judgment unto Christ pure and incorrupted, caused him to write; because he was afraid, lest that as the Serpent by his subtilty deceived Eve, so some subtil Seducers should corrupt them, and so withdraw them from the simplicity of their Faith in Christ, and obedience to him. This danger was partly from the Pagan Philosophers, mixing their Philosophical Notions with the plain Doctrine of the Gospel; and partly, from some that were tenacious of the Judaical Rites, and would not understand the abolition of the Ceremonial Law.

Marginal references: Gen. 3.4. Joh. 8.43.

4 For if he that cometh preacheth another Jesus whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel which ye have not accepted, ye might well bear with him .

How our Translators have interpreted [non-Latin text not transcribed], you may well bear, I cannot tell: the words manifestly are to be interpreted, you have well born, and so are plainly a reflection upon some in this Church, who had patiently endured false Teachers, who had preached other Doctrine than what Paul had preached. And this the Apostle giveth as a reason of his fear, le[illegible: 1 letter]t they should be corrupted and drawn away from the simplicity of the Gospel. This certainly is more obviously the sense of the words, than what others incline to, who make the sense this: If any other could come to you, who could preach to you a better Iesus, a more excellent Saviour than we have done; or a more excellent Spirit than him whom you have received; or a more excellent Doctrine than the Doctrine of the Gospel, which we have preached, you might bear with him. For I see no pretence to interpret the Verb as in the Potential Mood, it is manifestly the Indicative Mood; and declareth, not what they might do, but what they had done; which made the Apostle jealous of them, lest they should be perverted. And our Saviour, Ioh. 5.43. hath taught us, That those who with the most difficulty receive those who come to them in Gods Name, are always most easie to receive those who come in their own name, without any due Authority or Commission from God.

Marginal references: Gal. 1.7.

5 For I suppose, I was not a whit behind the very chiefest of the apostles .

The Apostle, doubtless, meaneth those that were the true Apostles of our Lord; those who were immediately sent out by him to preach the Gospel, behind whom the Apostle was not, either in respect of ministerial Gifts and Graces, or in respect of Labours, or in respect of the Success which God had given him in his work. Our Method, that false Teachers used to vilifie Paul, was, by magnifying some others of the Apostles above him, and preferring them before him; which makes him both here, and in Gal. 2. & Rom. 11.13. to magnifie his Office, by shewing them, there was no reason why they should make a difference betwixt him and other Apostles: for he had the same immediate Call, was intrusted with the same Power, furnished and adorned with the same Gifts, in Labours (as he elsewhere saith) he had been more than they all; nor had God been wanting in giving him success in his labours, proportionable to the chiefest of them. So as he was not a whit behind them.

Marginal references: 1 Cor. 15.10[illegible: 1 letter] Chap. 12.11. Gal. 2.6.

6 But though I be rude in speech , yet not in knowledge ; but we have been throughly made manifest among you in all things .

Admit (saith the Apostle) that I be no Orator, speaking to you in high language, or in a neat stile and phrase; either having no faculty that way, or if I have, yet chusing rather to speak plainly and home to your Consciences, than floridly to tickle your ears with a fine sound and chiming of words.

Yet I bless God, I am not defective in knowledge; and, as God hath inlightned me with a large knowledge of his Will, so I have communicated to you the whole Counsel of God.

And in all things, which may declare me an Apostle, one sent of Christ about the business of the Gospel, I have been made manifest amongst you; preaching amongst you the whole Doctrine of the Gospel, and having been an Instrument to convert many of you from Paganism to Christianity.

Marginal references: 1 Cor. 1.17. & 2.1, 13.; Eph. 3.4.; Chap. 4.2. & 5.11. & 12[illegible: 1 letter]12.

7 Have I committed an offence in abasing my self, that you might be exalted , because I have preached to you the gospel of God freely ?

Is it for my putting you to no charge in my preaching the Gospel? This was a thing wherein he gloried, and told them, 1 Cor. 9.6, 12, 15. that he would rather die, than have his glorying void in this particular.

Marginal references: What is it that hath made you take such offence at me? seeing you cannot say, that either in my Call, or in my Gifts and Graces, or in my Labours, or in the success of my labours, I have been inferiour to the chiefest of the Apostles? Doth this offend you, that for your sake I have veiled my Authority, and departed from my Right? which makes some of you say, I am base in presence.

8 I have robbed other churches, taking wages of them, to do you service .

He interpreteth the term of Robbing other Churches, by a taking wages of them, (which indeed is no robbery, as he had proved 1 Cor. 9.) All the robbery that was in it lay in this, That his maintenance, in strictness of Right, should have been proportionably from this, as well as from other Churches; but for some reasons, (which he thinks fit to conceal) he refused to receive any thing from this Church; but spa[illegible: 1 letter]ed them, and lived upon the maintenance he had from other Churches, while he was doing them service. Either he saw the Members of this Church were poor, or that there were some in this Church who would sooner have taken advantage to reproach him for it, and so have hindred the success of the Gospel. Whatever it was that caused the Apostle to do it, certain it is, that he did it, and made it a great piece of his glorying.

9 And when I was present with you, and wanted, I was chargeable to no man : for that which was lacking to me, the brethren that came from Macedonia, supplied , and in all things I have kept my self from being burdensom unto you, and so will I keep my self .

The word which we translate Chargeable, signifies to benum; I benummed no man: Or (as others) I was not my self more benummed in any thing. If we take it in the first mentioned sense, it lets us see a reason why Paul refused to take wages of the Church of Corinth, lest he should cool and benum them as to the receiving of the Gospel▪ when they saw it would prove chargeable to them. If, in the latter sense, the Apostle seems to reflect upon such whom wages only edged to their work, who preached meerly for gain and filthy lucre. To distinguish himself from such Hirelings, he tells them, that when he was with them, and laboured amongst them in preaching the Gospel, he put them to no charge; yet he was not slothful in his work, but as laborious as those who did take Wages.

[illegible: 1 word] 4.10, 15.

As to himself, he had want enough whilst he was amongst them; but the Providence of God ordered him a supply from the Churches of Macedonia, and by that means he kept himself from being burdensome to them.

And he tells them, so he was resolved that he would still be.

Marginal references: Chap. 12.13. 1 Thes. 2.9. [illegible: 1 letter] Thes. 3.8.

10 As the truth of Christ is in me , no man shall stop me of this boasting in the regions of Achaia .

The Apostle often repeateth this, glorying much in it, that in this Region of Achaia, he had preached the Gospel without charge to the hearers; he did so also at Thessalonica, 1 Thes. 2.5, 6.9. But concerning them, he saith, what he no where saith of the Corinthians, that they received the word in much affliction; which might (probably) be the cause. It is most likely that he either discerned this people to be more covetous, and too much lovers of their money; or that there was a generation among them, who, if he had taken wages for his labours, would have reproached him as one that was an hireling, and who did all that he did for money. And indeed, himself seemeth in the next Verses to give this as a reason.

Marginal references: [illegible: 1 word]. 9.1.; [illegible: 1 word], th[illegible: 1 letter]s boastful shall not be [illegible: 1 word] in me.; 1 Cor. 9.15.

11 Wherefore? because I love you not? God knoweth .

Can you possibly interpret my not being chargeable to you, as proceeding from a want of love in me to you? God knoweth the contrary.

12 But what I do, that I will do , that I may cut off occasion from them which desire occasion , that wherein they glory, they may be found even as we .

I know (saith the Apostle) that there are some amongst you, who, out of their hatred to me, would seek any occasion to asperse me to iustifie themselves. If I had (as I might) have taken wages amongst you for my labours, they would either have taken occasion from it to have aspersed me (as doing what I did from a mercenary spirit) or at least to have justified themselves in their exactings upon you. I had a mind to prevent any such occasions of boasting

It should seem by these words that some Teachers in this Church, being (possibly) men of Estates, required no maintenance of the People; and would have taken advantage against the Apostle, if he had taken any, Or possibly some others exacted upon them unreasonably; who, had Paul taken wages, would have justified themselves by his Example. The Apostle therefore was resolved to cut off from them any pretence, or occasion of boasting; and to do what ever any of them did, in sparing the Corinthians as to the business of their Purses.

Marginal references: 1 Cor. 9.12.

13 For such are false apostles , deceitful workers , transforming themselves into the apostles of Christ .

That is, persons pretending to be sent of Christ, but were indeed never sent of him,

deceitful workers; persons whose work is but to cheat and deceive you: and that, both with refe [illegible: 1 letter]ence to their Call and Authority which they pretend to, and also to the Doctrine which they bring.

They were never Apostles of Christ, only they put themselves into such a shape and form, that they might have more advantage to deceive.

14 And no marvel, for Satan himself is transformed into an angel of light .

It is not at all to be admired, that the Emissaries of Satan dissemble, and pretend themselves to be what they are not, for even Satan himself, who is the prince of darkness, in order to the deceiving and seducing of Souls, transformeth himself into an Angel of light; that is, puts on the appearance and form of a good Angel. He calls them Angels of light, because they were wont to appear in a lightsome brightness; or because of that glory in which they behold the Face of God; or because of those great measures of Heavenly knowledge which those blessed Spirits have. All tempted Souls have an Experiment of this; for none is tempted to Evil under the appearance of Evil; (Evil as Evil being what a reasonable Soul cannot be courted to.) The Devil therefore, in all his temptations to sin, though his end be to ruine and destroy, yet appeareth as an Angel of light; moving the Soul to Evil under the notion and appearance of good.

15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness , whose end shall be according to their works .

It is no wonder if there be like Servants, like Masters: And as the Devil, in order to the deceiving of Souls, pretends to what he is not, viz. a friend to them: So those who seek their own profit, not your good, shew themselves to be his Ministers, driving the same design with him, also do the like, and change their shapes, pretending themselves to be Ministers of the Gospel, and to aim at the good of your Souls, by teaching you the way of righteousness,

but God will one day judge of their works, and their reward at last will be according to their works.

Marginal references: Phil. 3.19.

16 I say again, Let no man think me a fool : if otherwise, yet as a fool receive me, that I may boast my self a little .

I know that he, who is much in magnifying and praising himself, ordinarily is judged to be a Fool; but though I do so, let me not lie under that imputat[illegible: 1 letter]on. There is a time for all things; a time for a man to cease from his own praises, and a time for him to praise himself. The time for the latter, is, when the glory of God, or our own just Vindication is concerned; both which concurred here: the Apostle was ou[illegible: 1 letter] of measure vilified by these false Apostles; and the glory of God was eminently concerned, that so great an Apostle and instrument in promoting the Gospel, should no[illegible: 1 letter] be exposed to contempt, as a mean and despicable person, or as an Impostor and Deceiver.

But if you will judge me a Fool, be it so; Yet receive me as such while I boast a little.

Marginal references: Chap. 12.6.; Or, suffer.

17 That which I speak, I speak it not after the Lord , but as it were foolishly in this confidence of boasting .

I do not pretend to have any special command of God, to speak wha[illegible: 1 letter] I shall now say in my own commendation; God hath left that to our liberty, which we may use or not use, as circumstances of time, place and occasion direct. Or I do not speak according to the ordinary practice of Christians and Ministers of the Gospel; whose ordinary practice is to abase and vilify, not to exalt and set forth themselves, according to the more general Rules of the word. Yet (what the Apostle saith) was not contrary to the Lord, or to the directions of his Word; which hath no where commanded us to vilify our selves, or to conceal what God hath wrought in us, and by us.

This my confident boasting hath an appearance of foolishness in it, though really it be not so; for nothing can be truly called Foolishness, which hath a direct and immediate tendency to the glory of God, and is designed for that End.

18 Seeing that many glory after the flesh I will glory also.

By the flesh is meant, carnal and external things; which though they be the gifts and favours of God, yet do not at all commend a man to God. The Apostle saith, there are many that glory after the flesh; and there needs must be such in all places, because there are many that walk after the flesh: now it is but natural for men to boast and glory in these attainments, which it hath been the business of their lives to pursue after. Such there were doubtless in this famous Church; who gloried that they were Native Jews, or in their riches, or in their knowledge and learning. Now though (saith the Apostle) I know there is nothing in these things truly to be gloried in, yet others glorying in them, I will glory also; and let them know, that if I thought these things worth the glorying in, I have as much to glory in of that nature as any of them have.

Marginal references: Phil. 3.3, 4.

19 For ye suffer fools gladly, seeing ye your selves are wise .

Ye freely suffer others foolishly glorying and boasting of themselves, therefore do ye suffer me therein to judge your selves wise, and it belongs to the wise to bear with such as are not so wise as themselves.

20 For ye suffer if a man bring you into bondage h, if a man devour you , if a man take of you , if a man exalt himself , if a man smite you on the face .

if they devour and make a prey of you,

If any domineer over you, as if you were their Slaves, or if any bring you into subjection to the Rites of the Ceremonial Law;

take Wages of you, and do nothing without hire,

if they carry themselves proudly, exalting themselves above you,

nay if they smite you, you will suffer and bear with such; this is more than to bear with a little folly and indiscretion in me. This is observable, that men of corrupt hearts and loose lives, will better bear with Teachers that will humour and spare them in their Lusts, than with such as are faithful to their Souls in instructing and reproving them, though they carry themselves with the greatest innocency and justice towards them.

21 I speak as concerning reproach , as though we had been weak : Howbeit, wherein soever any is bold, I speak foolishly, I am bold also .

I speak as to those reproaches they cast on me; who am by them represented to you as though I were weak and contemptable: as indeed I am, as to my person, but not as to my Doctrine, and the Miracles I have wrought amongst you.

And being some of them are so confident in boasting what they are, and what they have done and suffered; Let me be a little bold as well as they, in telling you what I am, and what I have done and suffered.

Marginal references: Chap. 10.10.

22 Are they Hebrews? so am I : Are they Israelites? so am I ? Are they the seed of Abraham? so am I :

This would incline us to think, that some (at least) of those corrupt Teachers, upon whom the Apostle hath so much reflected, were Jews; who had endeavoured to corrupt the Gentile Churches with their Traditions, and imposing on them the Ceremonial Rites of the Jewish Church. Others think otherwise, and that the words import no more than this; Do they glory in the antiquity of their stock and parentage, as descending from Abraham? I have as much upon that account to glory in as they: For although I was born, not in Iudea, but in Tarsus, a City of Cilicia (Acts 22.3.) yet I was a Jew, an Hebrew of the Hebrews, Phil. 3.5.

Will they derive from Iacob, to whom God gave the name of Israel, (from whence all his posterity were called Israelites?) So am I (saith he) I can derive from Iacob as well as they.

Will they glory in this, that they are the seed of Abraham? (this was a great boast of the Jews; as we learn from Matt. 3. and Ioh. 8) saith the Apostle, I have on that account as much to glory in as they Some here inquire, What difference there is in these three things? for to be an Hebrew, and an Israelite, and of the seed of Abraham, seem all to signifie the same thing. Nor indeed have we any need to assign any difference, it seemeth to be but the same thing amplified in three phrases. But others distinguish more subtilly, and think the first may signifie a glorying in the Ancientne[illegible: 1 letter]s of their Pedigree, or in their ability to speak in the Hebrew Tongue; the second, may refer to the Nation of which they were; the third, to the promise made to Abraham and his Seed.

Marginal references: Rom. 11.2.

23 Are they ministers of Christ? I speak as a fool, I am more : in labours more abundant : in stripes above measure: in prisons more frequent : in deaths oft .

Will they glory in this, that they are Ministers of Christ? imployed as the Servants of Christ in preaching the Gospel? I should not boast about this, (in that I may seem to speak like a fool) but I am much more a Minister than they, both with respect to my Call to the work, and also my performing of it. I had a more immediate Call and Mission to the work than what they can boast of; and I have done more in that work, than any of them have done.

I have travelled more to preach it, I have laboured more in the prop[illegible: 1 letter]gation of it.

I have suffered more for the preaching of it, I have been oftner whipped, oftner imprisoned, than any of them ever were: See Chap. 6.4, 5.

I have been oftner in hazard of my life: he calls dangers threatning death, deaths ▪ (as 2 Cor. 1.10.)

Marginal references: 1 Cor. 15.10.; Acts 9.16. & 21.11.; 1 Cor. 15.31. Chap. 1.10. & 4.11.

24 Of the Jews five times received I forty stripes save one .

God, to restrain the passions of his people, which might carry them out to cruelty in the punishments of Malefactors, forbad the Jewish Magistrates to give any Malefactor above forty stripes; (so many th[illegible: 1 letter]y might give them by the Divine Law, Deut. 25 3.) But they had made an Order, that none should receive above thirty nine This was amongst their Constitutions which they called [illegible: 1 word] Legis, Hedges to the Divine Law; which indeed was a violation of the Law: For that did not oblige them to give every Malefactor, that had not deserved death, so many stripes; it gave them only a liberty to go so far, but they were not to exceed▪ Some think, that they punished every such Malefactor with thirty nine stripes: Others more rationall[illegible: 1 letter] think, that they did not so, but thirty nine was the highest number the[illegible: 1 letter] laid upon any. And it is most probable, that out of their hatred to the Apostle, they laid as many stripes upon him, as their Constitution would suffer them to do.

25 Thrice was I beaten with rods , once was I stoned : thrice I suffered shipwrack : a night and a day I have been in the deep .

This was by the Pagans, for the Iews whipped Malefactors with a whip which had three cords. We read of one of these times; and of a second, Acts 22.24. when the Captain commanded he should be so punished, but he avoided it, by pleading he was a Citizen of Rome.

Of his stoning, read Acts 14.19. it was by a popular tumult at Lystra.

We read but of one time that Paul suffered shipwrack, Acts 27.18. (which was none of the three times here mentioned, for it was after the writing of his Epistle.) But though many of the Acts and Sufferings of this Apostle were written, yet all were not.

Some by the Deep here, understand the inner prison, mentioned Act 16.14. or some deep dungeon; but more probably he means, some time when after a shipwrack he might be put twent[illegible: 1 letter] four hours to swim up and down the Sea upon some broken part of the ship. It refers to some eminent danger Paul was in▪ of which the Scripture in no other place maketh mention particularly.

26 In journeyings often , in perils of wars , in perils of robbers , in perils by my own countrymen , in perils in the city , in perils in the wilderness , in perils in the sea , in perils among false brethren .

In Travellings from place to place for the propagation of the Gospel.

Through Wars, happening and being hot in those Countries through which he travel[illegible: 1 letter]ed.

Such as waked to rob passengers by the high-way.

The Jews, who were mortal Enemies to Paul, whom they looked upon as an Apostate from their Religion.

In many Cities where he preached the Gospel, (as we find in the Acts of the Apostles.)

In Wildernesses, through which he was forced to pass.

Storms and shipwracks.

False Teachers and private persons, who corrupted the Christian Religion, and were as great Enemies to the Apostle as any he had.

27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness .

The Apostle reckons up several afflictive Evils, ordinarily incident to such as travel in foreign Countries. Of this nature were the weariness and painfulness, the hunger and thirst, the cold and nakedness here mentioned. He also mentioneth watchings and fastings, as voluntary Acts of Discipline, which he used for the end mentioned, 1 Cor. 9.27. For the keeping under his body, and bringing it in subjection, and that he might the better attend and discharge the work of the Ministry.

28 Besides those things that are without , that which cometh upon me daily, the care of all the churches .

By the things that are without, the Apostle meaneth, either those Evils which happened to him from persons that had no relation to the Christian Church, but were persons without, (as the phrase is used 1 Cor. 5.13.) or else such kinds of troubles and afflictions as very little influenced his mind, but only affected his outward man: Such were his labours, travels, journeyings, imprisonment, stripes, before mentioned.

Besides these (he saith) there lay upon him an inward care and sollicitude for all the Christian Churches; and this was a daily care. For an Apostle differed from an ordinary Pastor, not only in his immediate Call from Christ, but also in his Work▪ there lay an obligation upon such to go up and down preaching the Gospel, and they further had, both a power, and also an obligation, to superintend all other Churches, and to direct the affairs of them relating to Order and Government: And ther[illegible: 1 letter] upon they were mightily concerned about their doing well or ill.

Marginal references: See Acts 2[illegible: 1 letter] 18, &c.

29 Who is weak, and I am not weak ? who is offended, and I burn not ?

Who, may be either what Church? or what particular Christian in any Church? is weak, [non-Latin text not transcribed], through outward afflictions, or in respect of inward spiritual troubles? and I do not sympathize with that Church, or with that person?

Who is offended, or scandalized, under temptations to be seduced, and fall into sin, and I am not on fire with an holy zeal for the glory of God, and the good of his Soul, if possible to keep him upright? By which the Apostle doth not only shew us what was his own holy temper, but what should be the temper of every faithful Minister, as to his Province, or that part of the Church over which he is concerned to watch: viz. to have a true compassion to every Member of it, to watch over his flock, inquiring diligently into the state of it; to have a quick sense of any evils under which they, or any of them labour. This is indeed the duty of every private Member, but more especially of him whose Office is to feed any part of the flock of Christ, Rom. 12.15. In this the Members of the spiritual, mystical Body of Christ should answer to the Members of the Body Natural, (to which our Apostle before resembled it.)

Marginal references: [illegible: 1 letter] Cor. 8.13. [illegible: 1 letter].22.

30 If I must needs glory, I will glory of the things which concern my infirmities .

The Apostle here calleth the things which he had suffered for the Gospel, and the propagation of it, his infirmities; and saith, that he chose those things to glory in. He would not glory of the divers Tongues with which he spake, nor of the Miracles which he had wrought; but being by the ill tongues of his Adversaries put upon glorying, he chose to glory of what he had suffered for God. For as the mighty Power of Christ was seen in supporting him, and carrying him through so many hazards and difficulties; so these things (probably) were such as his Adversaries could not much glory in. Besides, that these things had not that natural tendency to lift up his mind above its due measures, as Gifts had▪ which sometimes puff up, (as the Apostle saith concerning Knowledge:) And also these were things which flesh and blood commonly startleth at, and flieth from. That his Gifts, and miraculous Operations spake the Power of God in him, and the kindness of God to him, in i[illegible: 1 letter]abling him to such Effects, rather than any goodness in himself; but his patient bearing the Cross, spake in him great measures of Faith, Patience, and Self-denial, and Love to God: and so really were greater and truer causes of boasting, than those things could be.

Marginal references: C[illegible: 2 letters]p. 12.5.; [illegible: 1 paragraph]

31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not .

Whether this Phrase be the form of an Oath, or a meer assertion of Gods knowledge of the heart, is a point not worth the arguing. If we look upon it in the former notion, it is no profane Oath, because made in the Name of God; nor no vain Oath, because it is used in a grave and serious matter, and for the satisfaction of those who were not very easie to believe the Apostle in this matter. But I had rather take it as a solemn assertion of Gods particular knowledge of the truth of his heart in what he had said. The term, blessed for evermore, may either be applied to the Father, or to Iesus Christ. It is applied to the Creator, Rom. 1.25. and to Iesus Christ, Rom. 9.5. It is here so used, as that it is applicable either to the first, or second Person. The usage of it in these three Texts, is an undeniable Argument to prove the Godhead of Christ. The Apostle, in these words, seemeth rather to refer to what he had said before, of his various labours and sufferings, than to that which followeth: which was but a single thing, and a danger rather than a suffering.

Marginal references: [illegible: 1 word] [illegible: 1 letter].9. 1 [illegible: 1 word] 2.5.

33 And thorow a window in a basket, was I let down by the wall, and escaped his hands .

Luke hath shortly given us the History of this danger, Acts 9.23, 24, 25. Soon after Paul was converted from the Jewish to the Christian Religion, he disputing with the Jews, which dwelt at Damascus, confounded them by his Arguments, proving Jesus was the Christ, (as we read there v. 21.) This so inraged them, as that they sought to kill him, v. 23. And (as we learn from this Text) to effect their design, they had by some acts or other brought over the Governour to favour their design; (which Governour was a Substitute under Aretas the King, who was Father-in-law to Herod.) For (as Iosephus tells us) Herod. put away his Wife, the Daughter of this Aretas, when he took Herodias. The Jews had got this Deputy Heathen Governour so much on their side, that he shut up the Gates, keeping his Souldiers in Arms. But (as S. Luke tells us, Acts 9.24.) Paul coming to the knowledge of this design, though they watched the Gates day and night, yet he found a way of escape by the help of those Christians, who at that time were in Damascus, v. 25. The Disciples took him by night, and let him down by a wall in a basket. Two Questions are started upon this passage of Pauls life; 1. Whether it was lawful for him to flye? But besides the particular licence our Lord, in this case, had given his first Ministers, Matt. 10.23. Paul did in this case no more than what Divines make lawful for a more ordinary Minister, viz. to flye, when the persecution was directed against him in particular, leaving sufficient supply behind him. The second Question raised is, Whether it being against humane Laws to go over the walls of a City or Garrison, Paul did not sin in this escape? But that is easily answered: For 1. This was lawful in some cases. 2. Gods glory, and the good of Souls, were more concerned in Pauls life, than to have it sacrificed to a punctilio of obedience to an humane Law made upon a meer politick consideration.

The Apostle Asserts His Claims. (a. d. 57.)

1 Would to God ye could bear with me a little in my folly: and indeed bear with me. 2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

Here we may observe, 1. The apology the apostle makes for going about to commend himself. He is loth to enter upon this subject of self-commendation: Would to God you could bear with me a little in my folly, v. 1. He calls this folly, because too often it is really no better. In his case it was necessary; yet, seeing others might apprehend it to be folly in him, he desires them to bear with it. Note, As much against the grain as it is with a proud man to acknowledge his infirmities, so much is it against the grain with a humble man to speak in his own praise. It is no pleasure to a good man to speak well of himself, yet in some cases it is lawful, namely, when it is for the advantage of others, or for our own necessary vindication; as thus it was here. For, 2. We have the reasons for what the apostle did. (1.) To preserve the Corinthians from being corrupted by the insinuations of the false apostles, v. 2, 3. He tells them he was jealous over them with godly jealousy; he was afraid lest their faith should be weakened by hearkening to such suggestions as tended to lessen their regard to his ministry, by which they were brought to the Christian faith. He had espoused them to one husband, that is, converted them to Christianity (and the conversion of a soul is its marriage to the Lord Jesus); and he was desirous to present them as a chaste virgin—pure, and spotless, and faithful, not having their minds corrupted with false doctrines by false teachers, as Eve was beguiled by the subtlety of the serpent. This godly jealousy in the apostle was a mixture of love and fear; and faithful ministers cannot but be afraid and concerned for their people, lest they should lose that which they have received, and turn from what they have embraced, especially when deceivers have gone abroad, or have crept in among them. (2.) To vindicate himself against the false apostles, forasmuch as they could not pretend they had another Jesus, or another Spirit, or another gospel, to preach to them, v. 4. If this had been the case, there would have been some colour of reason to bear with them, or to hearken to them. But seeing there is but one Jesus, one Spirit, and one gospel, that is, or at least that ought to be, preached to them and received by them, what reason could there be why the Corinthians should be prejudiced against him, who first converted them to the faith, by the artifices of any adversary? It was a just occasion of jealousy that such persons designed to preach another Jesus, another Spirit, and another gospel.

The Apostle Asserts His Claims. (a. d. 57.)

5 For I suppose I was not a whit behind the very chiefest apostles. 6 But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. 7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? 8 I robbed other churches, taking wages of them, to do you service. 9 And when I was present with you, and wanted, I was 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 unto you, and so will I keep myself. 10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. 11 Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. 13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

After the foregoing preface to what he was about to say, the apostle in these verses mentions,

I. His equality with the other apostles—that he was not a whit behind the very chief of the apostles, v. 5. This he expresses very modestly: I suppose so. He might have spoken very positively. The apostleship, as an office, was equal in all the apostles; but the apostles, like other Christians, differed one from another. These stars differed one from another in glory, and Paul was indeed of the first magnitude; yet he speaks modestly of himself, and humbly owns his personal infirmity, that he was rude in speech, had not such a graceful delivery as some others might have. Some think that he was a man of very low stature, and that his voice was proportionably small; others think that he may have had some impediment in his speech, perhaps a stammering tongue. However, he was not rude in knowledge; he was not unacquainted with the best rules of oratory and the art of persuasion, much less was he ignorant of the mysteries of the kingdom of heaven, as had been thoroughly manifested among them.

II. His equality with the false apostles in this particular—the preaching of the gospel unto them freely, without wages. This the apostle largely insists on, and shows that, as they could not but own him to be a minister of Christ, so they ought to acknowledge he had been a good friend to them. For, 1. He had preached the gospel to them freely, v. 7-10. He had proved at large, in his former epistle to them, the lawfulness of ministers' receiving maintenance from the people, and the duty of the people to give them an honourable maintenance; and here he says he himself had taken wages of other churches (v. 8), so that he had a right to have asked and received from them: yet he waived his right, and chose rather to abase himself, by working with his hands in the trade of tent-making to maintain himself, than be burdensome to them, that they might be exalted, or encouraged to receive the gospel, which they had so cheaply; yea, he chose rather to be supplied from Macedonia than to be chargeable unto them. 2. He informs them of the reason of this his conduct among them. It was not because he did not love them (v. 11), or was unwilling to receive tokens of their love (for love and friendship are manifested by mutual giving and receiving), but it was to avoid offence, that he might cut off occasion from those that desired occasion. He would not give occasion for any to accuse him of worldly designs in preaching the gospel, or that he intended to make a trade of it, to enrich himself; and that others who opposed him at Corinth might not in this respect gain an advantage against him: that wherein they gloried, as to this matter, they might be found even as he, v. 12. It is not improbable to suppose that the chief of the false teachers at Corinth, or some among them, were rich, and taught (or deceived) the people freely, and might accuse the apostle or his fellow-labourers as mercenary men, who received hire or wages, and therefore the apostle kept to his resolution not to be chargeable to any of the Corinthians.

III. The false apostles are charged as deceitful workers (v. 13), and that upon this account, because they would transform themselves into the likeness of the apostles of Christ, and, though they were the ministers of Satan, would seem to be the ministers of righteousness. They would be as industrious and as generous in promoting error as the apostles were in preaching truth; they would endeavour as much to undermine the kingdom of Christ as the apostles did to establish it. There were counterfeit prophets under the Old Testament, who wore the garb and learned the language of the prophets of the Lord. So there were counterfeit apostles under the New Testament, who seemed in many respects like the true apostles of Christ. And no marvel (says the apostle); hypocrisy is a thing not to be much wondered at in this world, especially when we consider the great influence Satan has upon the minds of many, who rules in the hearts of the children of disobedience. As he can turn himself into any shape, and put on almost any form, and look sometimes like an angel of light, in order to promote his kingdom of darkness, so he will teach his ministers and instruments to do the same. But it follows, Their end is according to their works (v. 15); the end will discover them to be deceitful workers, and their work will end in ruin and destruction.

The Apostle Asserts His Claims. (a. d. 57.)

16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. 17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. 18 Seeing that many glory after the flesh, I will glory also. 19 For ye suffer fools gladly, seeing ye yourselves are wise. 20 For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. 21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

Here we have a further excuse that the apostle makes for what he was about to say in his own vindication. 1. He would not have them think he was guilty of folly, in saying what he said to vindicate himself: Let no man think me a fool, v. 16. Ordinarily, indeed, it is unbecoming a wise man to be much and often speaking in his own praise. Boasting of ourselves is usually not only a sign of a proud mind, but a mark of folly also. However, says the apostle, yet as a fool receive me; that is, if you count it folly in me to boast a little, yet give due regard to what I shall say. 2. He mentions a caution, to prevent the abuse of what he should say, telling them that what he spoke, he did not speak after the Lord, v. 17. He would not have them think that boasting of ourselves, or glorying in what we have, is a thing commanded by the Lord in general unto Christians, nor yet that this is always necessary in our own vindication; though it may be lawfully used, because not contrary to the Lord, when, strictly speaking, it is not after the Lord. It is the duty and practice of Christians, in obedience to the command and example of the Lord, rather to humble and abase themselves; yet prudence must direct in what circumstances it is needful to do that which we may do lawfully, even speak of what God has wrought for us, and in us, and by us too. 3. He gives a good reason why they should suffer him to boast a little; namely, because they suffered others to do so who had less reason. Seeing many glory after the flesh (of carnal privileges, or outward advantages and attainments), I will glory also, v. 18. But he would not glory in those things, though he had as much or more reason than others to do so. But he gloried in his infirmities, as he tells them afterwards. The Corinthians thought themselves wise, and might think it an instance of wisdom to bear with the weakness of others, and therefore suffered others to do what might seem folly; therefore the apostle would have them bear with him. Or these words, You suffer fools gladly, seeing you yourselves are wise (v. 19), may be ironical, and then the meaning is this: "Notwithstanding all your wisdom, you willingly suffer yourselves to be brought into bondage under the Jewish yoke, or suffer others to tyrannize over you; nay, to devour you, or make a prey of you, and take of you hire for their own advantage, and to exalt themselves above you, and lord it over you; nay, even to smite you on the face, or impose upon you to your very faces (v. 20), upbraiding you while they reproach me, as if you had been very weak in showing regard to me," v. 21. Seeing this was the case, that the Corinthians, or some among them, could so easily bear all this from the false apostles, it was reasonable for the apostle to desire, and expect, they should bear with what might seem to them an indiscretion in him, seeing the circumstances of the case were such as made it needful that whereinsoever any were bold he should be bold also, v. 21.

The Apostle Recounts His Sufferings. (a. d. 57.)

22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. 23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24 Of the Jews five times received I forty stripes save one. 25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 28 Beside those things that are without, that which cometh upon me daily, the care of all the churches. 29 Who is weak, and I am not weak? who is offended, and I burn not? 30 If I must needs glory, I will glory of the things which concern mine infirmities. 31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. 32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: 33 And through a window in a basket was I let down by the wall, and escaped his hands.

Here the apostle gives a large account of his own qualifications, labours, and sufferings (not out of pride or vain-glory, but to the honour of God, who had enabled him to do and suffer so much for the cause of Christ), and wherein he excelled the false apostles, who would lessen his character and usefulness among the Corinthians. Observe,

I. He mentions the privileges of his birth (v. 22), which were equal to any they could pretend to. He was a Hebrew of the Hebrews; of a family among the Jews that never intermarried with the Gentiles. He was also an Israelite, and could boast of his being descended from the beloved Jacob as well as they, and was also of the seed of Abraham, and not of the proselytes. It should seem from this that the false apostles were of the Jewish race, who gave disturbance to the Gentile converts.

II. He makes mention also of his apostleship, that he was more than an ordinary minister of Christ, v. 23. God had counted him faithful, and had put him into the ministry. He had been a useful minister of Christ unto them; they had found full proofs of his ministry: Are they ministers of Christ? I am more so.

III. He chiefly insists upon this, that he had been an extraordinary sufferer for Christ; and this was what he gloried in, or rather he gloried in the grace of God that had enabled him to be more abundant in labours, and to endure very great sufferings, such as stripes above measure, frequent imprisonments, and often the dangers of death, v. 23. Note, When the apostle would prove himself an extraordinary minister, he proves that he had been an extraordinary sufferer. Paul was the apostle of the Gentiles, and for that reason was hated of the Jews. They did all they could against him; and among the Gentiles also he met with hard usage. Bonds and imprisonments were familiar to him; never was the most notorious malefactor more frequently in the hands of public justice than Paul was for righteousness' sake. The jail and the whipping-post, and all other hard usages of those who are accounted the worst of men, were what he was accustomed to. As to the Jews, whenever he fell into their hands, they never spared him. Five times he fell under their lash, and received forty stripes save one, v. 24. Forty stripes was the utmost their law allowed (Deut. xxv. 3), but it was usual with them, that they might not exceed, to abate one at least of that number. And to have the abatement of one only was all the favour that ever Paul received from them. The Gentiles were not tied up to that moderation, and among them he was thrice beaten with rods, of which we may suppose once was at Philippi, Acts xvi. 22. Once he was stoned in a popular tumult, and was taken up for dead, Acts xiv. 19. He says that thrice he suffered shipwreck; and we may believe him, though the sacred history gives a relation but of one. A night and a day he had been in the deep (v. 25), in some deep dungeon or other, shut up as a prisoner. Thus he was all his days a constant confessor; perhaps scarcely a year of his life, after his conversion, passed without suffering some hardship or other for his religion; yet this was not all, for, wherever he went, he went in perils; he was exposed to perils of all sorts. If he journeyed by land, or voyaged by sea, he was in perils of robbers, or enemies of some sort; the Jews, his own countrymen, sought to kill him, or do him a mischief; the heathen, to whom he was sent, were not more kind to him, for among them he was in peril. If he was in the city, or in the wilderness, still he was in peril. He was in peril not only among avowed enemies, but among those also who called themselves brethren, but were false brethren, v. 26. Besides all this, he had great weariness and painfulness in his ministerial labours, and these are things that will come into account shortly, and people will be reckoned with for all the care and pains of their ministers concerning them. Paul was a stranger to wealth and plenty, power and pleasure, preferment and ease; he was in watchings often, and exposed to hunger and thirst; in fastings often, it may be out of necessity; and endured cold and nakedness, v. 27. Thus was he, who was one of the greatest blessings of the age, used as if he had been the burden of the earth, and the plague of his generation. And yet this is not all; for, as an apostle, the care of all the churches lay on him, v. 28. He mentions this last, as if this lay the heaviest upon him, and as if he could better bear all the persecutions of his enemies than the scandals that were to be found in the churches he had the oversight of. Who is weak, and I am not weak? Who is offended, and I burn not? v. 29. There was not a weak Christian with whom he did not sympathize, nor any one scandalized, but he was affected therewith. See what little reason we have to be in love with the pomp and plenty of this world, when this blessed apostle, one of the best of men that ever lived, excepting Jesus Christ, felt so much hardship in it. Nor was he ashamed of all this, but, on the contrary, it was what he accounted his honour; and therefore, much against the grain as it was with him to glory, yet, says he, if I must needs glory, if my adversaries will oblige me to it in my own necessary vindication, I will glory in these my infirmities, v. 30. Note, Sufferings for righteousness' sake will, the most of any thing, redound to our honour.

In the last two verses, he mentions one particular part of his sufferings out of its place, as if he had forgotten it before, or because the deliverance God wrought for him was most remarkable; namely, the danger he was in at Damascus, soon after he was converted, and not settled in Christianity, at least in the ministry and apostleship. This is recorded, Acts ix. 24, 25. This was his first great danger and difficulty, and the rest of his life was a piece with this. And it is observable that, lest it should be thought he spoke more than was true, the apostle confirms this narrative with a solemn oath, or appeal to the omniscience of God, v. 31. It is a great comfort to a good man that the God and Father of our Lord Jesus Christ, who is an omniscient God, knows the truth of all he says, and knows all he does and all he suffers for his sake.

CHAP. XI. Verſe 1. In my folly]

HOw fooliſh were the Phariſees, Ioh. 7.49. and after them the Gnosticks, the Illuminates, and now the Jeſuites that boaſt themſelves to be the only knowing men? Palemon the Grammarian that bragged that all learning was born with him,Sueton. and would die when he died? Epicurus, that he firſt found out the truth, &c. Richardus de S. Victore, Parei. biſt. occl. that gave out that he knew more in Divinity, then any Prophet or Apoſtle of them all? Theſe were fools to purpoſe. The Apoſtle was put upon a neceſſity of commending himſelf, ſo to vindicate his Miniſtery from the contempt caſt upon him by the Corinthians.

Verſe 2. For I am jealous] q.d. My dear love to you puts me upon this praiſing my ſelf.

With a godly jealouſie] Gr. With a zeal of God, called the flame of God, Cant. 8.6. ſuch as was that of Iob over his children, for fear they ſhould ſinne againſt God: not ſuch as was that of the Phariſees over the Galatians, the hypocriſie of jealouſie, Gal. 4.17. [non-Latin text not transcribed] Velut ca quae glutino aut ferrumine com mittuntur. Eraſm. 2 King. 14.9.

For I have eſpouſed you] Gr. I have fitted you, as things that are pieced together, are glewed or ſoddered.

To one husband] Here the Cedar taketh the thiſtle to wife (tantùs taentillos) and doth all the offices of an husband to her. He firſt loveth his Church, and then puriſieth her, Epheſ. 5.25, 26. (Abaſhueroſh had the virgins firſt purified and perfumed, before he took them to his bed) He puts upon her his own comelineſſe, Ezek. 16. as Eleazar put the jewels upon Rebecca (hence ſhe is called Callah of the perfection of her attire, ornaments and beauty, Ier. 2.32.) 3. He maketh love to her by his Paranymphes. his Miniſters, who wooe for him, and preſent her to Chriſt as a chaſte virgin. 4. He cohabits with her, Cant. 7. 5. The King is tied in the ra[illegible: 1 letter]ters. 5. He rejoyceth over her, Iſa. 62.4, 5. 6. He doth the marriage duty to her, and maketh her the mother of us all, Gal. 4.26. Rom. 7. 1[illegible: 1 letter] 4. 7. He nouriſheth and cheriſheth her, Epheſ. 5.29. 8. He hateth putting away, Mal. 2.16. and provideth for her eternall welfare, Eph. 1.27. Col. 1.21, 22.

Verſe 3. But I fear] Jealouſie is made up of love, fear and anger.

By his ſubtilty] He muſtered all his forces, or rather all his frauds together to cheat her. That old Serpent when he was young, outwitted our firſt parents. Now that he is old, and we young, Epheſ. 4.14. What will he not do, if we watch not? Bellar mine ſaith of his Romaniſts, Romani ſicut non acumina, ita nec impoſturas habent, that they are neither ſharp nor ſubtle. The devil is both, and ſo are they: witneſſe their crafty cruell both poſitions and diſpoſitions. This old Serpent having lent them both his ſeven heads to plot, and his ten horns to puſh.

So your mindes ſhould be corrupted] Satan hath his [non-Latin text not transcribed], his ſet and compoſed machinations, 2 Cor. 2.11. whereby he adulterateth out [non-Latin text not transcribed], our judgements.

From the ſimplicity, &c.] Of all graces Satan would beguile us of this ſimplicity: the world cals it ſillineſſe, ſheepiſhneſſe

Verſe 4. But if he that cometh] Giddy hearers, wherried about with every novelty, have no mould, but what the next teacher caſts them into: being blown like glaſſes into this or that ſhape at the pleaſure of his breath. See Ioh. 5.43.

Verſe 5. The very chiefeſt Apoſtles] Either he meaneth thoſe pillars, Peter, Iames, Iohn, &c. Gal. 2.6. Or the falſe Apoſtles, whom he ſtileth chiefiſt by an irony, becauſe they ſought to bear away the bell, and be counted prime preachers.

Verſe 6. But though I be rude in ſpeech] Gr. An idiot, a plain down-right, home-ſpun, homely-ſpoken perſon. The Ancients buſied themſelves (ſaith Cyril) [non-Latin text not transcribed], not about coynt and new coyn'd language, but [non-Latin text not transcribed],Cyril. Hicroſolom. about ſolid demonſtrations drawn out of the holy Scriptures. Hierome reports of Didymus that he was an Apoſtolike writer, as you might eaſily gather by his ſtile, T[illegible: 1 letter]m ſenſuum nomine, quàm ſimplicitate verborum. His matter was as lofty, as his language low and ordinary. Hierom himſelf is much commended by learned men, Quòd ubi que non ſi[illegible: 1 letter] aequè Latinus, Viver l 2. & 3. de trad diſ[illegible: 1 letter]ip. that he is not alwaies ſo curious and choice of his words. But what reaſon he had I ſee not, to cenſure St Paul ſo ſharply as he doth, Ob ſenſus involutos, cloquium implicatum, & artis Grammaticae imperitiam, for his intricate ſenſe, dark clocution, and unskilfulneſſe in Grammar-learning. Hieron epiſt. ad Ageſiant. True it is he was a plain preacher, as he here acknowledgeth: and why he affected plainneſſe, he telleth us, 1 Cor. 1.17. as ſtooping to vulgar capacities. But that he could play the Oratour if he pleaſed, appears, Act 17.2[illegible: 1 letter]. &c. and Act. 26.2 Inſomuch as the Lycaonians called him Mercury, becauſe he was a Master of ſpeech, Act. 14.12. And as for his Epiſtles, there is as good thetorike found in them, as in any Heathen Oratour whatſoever; Demoſthones is but dull to him: and Auſtins wiſh was to have ſeen, Paulum in ore, Paul preaching, which he would have eſteemed an high happineſſe.

Verſe 7. I have preached to you freely] Becauſe he gat his living with his hands, that he might preach gratis, they deſpiſed him as a mean mechanick, This is merces mundi, the worlds wages, Nil habot inf[illegible: 1 letter]elix paupertas, &c. Miniſters muſt have an honourable maintenance (and not be forced to weave for a living, as Muſoulus was, or to ſerve the Maſon, as another great ſchollar) or elſe they will be ſhamefully ſlighted.

Verſe 8. I robbed other Churches] Grandis Metaphora, ſaith Piſcator. I took maintenance from them (as the Apoſtle preſently expounds himſelf.) I made a prey and prize of them.

Verſe 9. [non-Latin text not transcribed]. And wanted] Gr. And was behinde hand.

I was chargeable to no man] I was none of thoſe droans that chill the charity of well-diſpoſed people, as the cramp-fiſh benummeth thoſe that touch or come near it. [non-Latin text not transcribed]. Torpe lo.

Verſe 10. As the truth of Christ is in me] He confirms it with an oath, that he will not take a peny of them, whiles he preacheth in thoſe parts. A Miniſter ſhould be carefull of whom he receives a kindeneſſe.

Verſe 11. Becauſe I love you not?] It ſhould be a Miniſters care to preſerve in the hearts of his people an opinion of his love to them. For if they once concerve an incurable prejudice againſt him that he hates them, or the like, there's no good will be done.

Verſe 12. That I may cut off occaſion] There were thoſe that waited for it, as earneſtly as a dog doth for a bone, as we [illegible: 1 letter]y. Habuerunt ſuos cuculos omnes docti & hearoici quolibet tempore, ſaith Melancthon. Every Zopyrus hath his Zoilus.

That wherein they glory] They, likely, had feathered their neſts, and ſo might well afford to preach gratis. Paul, though not ſo well under-laid, would not come behinde them in that neither. He would not be leſſe buſie (though he laboured hard for it) in building ſtair-caſes to heaven, then they were in digging deſcents down to hell.

Verſe 13. Deceitfull workers] They ſeemed to labour, but indeed they loitered, or worſe; ſeeking to ſet up themſelves in the hearts of Gods people.

Transforming themſelves, &c.] The Mannichees derived their name of Manna, becauſe they held, That whatſoever they taught was to be received as food from heaven. Montanus ſaid, He was the Comforter, &c. Novatus called himſelf Moſes, and a brother that he had Aaron. The Family of Love ſet out their Evangelium regni. The Swenckfeldians (Stinckſeldians Luther called them, from the ill ſavour of their opinions) entituled themſelves with that glorious name, The Confeſſours of the glory of Chriſt. Schluſſenburg. [illegible: 1 letter]

Verſe 14. Satan himſelf is, &c.] Satan (ſaith one) doth not alwaies appear in one and the ſame faſhion, but hath as many ſeverall changes as Proteus among the Poets. At Lyſtra he appears like a Comaedian, as if a ſcene of Plautus were to be preſented on the ſtage. At Antioch like a Jeſuite with traditions in his month. At Athens he ſallies out like a Philoſopher. At Epheſus like an Artiſicer, and here at Corinth he is transformed into an Angel of light. Fiery Serpents full of deadly poiſon are called Seraphims, Numb. 21.6. Iſa. 30.6.

Verſe 15. As the Miniſters of righteouſnes] Cavete a Melampygo. Try before you truſt: Sectaries and ſeducers are very ſubtle and inſinuative; the locuſts have faces like women; know them and avoid them. When one commended the Popes Legate at the Councel of Baſil, Sigiſmund the Emperour anſwered, Tamen Romanus eſt, yet he is a Roman. So, let Satan or his Agents come never ſo much commended to us in his ſugred allurements, let us anſwer, Yet he is a devil.

Verſe 16. Let no man thinke me] There was never man, nor action, but was ſubject to variety of cenſures and miſconſtructions, fooliſh men daring to reprehend that which they do not comprehend. I like S. Auguſtines reſolution in this caſe. Non curo illos cenſores, qui vel non intelligendo reprehendunt, vel reprehend ndo non intelligunt. Aug. cont Fan. l. 22. c. 34.

Verſe 17. I ſpeak it not after the Lord] Neither by his command nor example, but permiſſion only.

Verſe 18. Glory after the fleſh] Or in the ſleſh, Gal. 6.13. or have confidence in the fleſh, Phil. [illegible: 1 letter].[illegible: 1 letter].

Verſe 19. For ye ſuffer ſcols] Inter indoctos etiam Corydus ſonat, Wiſe men hold them for fools, whom fools admire for wiſe men.Quintilian. As one ſaith of Atturneys, Quòd inter opiliones ſe jactitent Juriſperitos, inter Jurisperitos ne opilionum quidem aestimatione habeantur. Rex Platonicus.

Verſe 20. For ye ſuffer, if &c.] As the Popiſh penitentiaries, thoſe miſerably miſled and muzzled creatures. They write of out King Henry the ſecond, that going to Canterbury to viſit the ſepulchre of his own Martyr Thomas Becket, coming within the ſight of the Church, he alighted, and went three miles on his bare feet,Daniels hiſt. fol [illegible: 1 letter]02. which with the hard ſtones were forced to yeeld bloudy tokens of his devotion on the way. Clemens the fifth, Pope, cauſed Dandalus the Venetian Embaſſadour to come before him tied in chams,Incl p. 379. Gab. Powell of Tolerat. and to wallow under his table with dogs, whileſt his Holineſſe ſat at ſupper. The Pope laſhed Henry 4. of France (in the perſon of his Embaſſadour at Rome) after the ſinging of every verſe of Miſerere, untill the whole Pſalm was ſung out. Sed exor to jam Evangely yubare, ſagaciores (ut ſpero) principes ad nutum Romani Orbily non ſolvent ſubligacula, ſaith a great Divine.

If a man take of you] By way of gratuity, but not of wages: or by their followers, and not by themſelves. No Cappucine among the Papiſts may take or touch ſilver. This mettall is as very Anathema to theſe,D. Hallſ; epiſt. 5. Decade. 1. as the wedge of gold to Achan: At the offer whereof he ſtarts back, as Moſes from the Serpent. Yet he carries a boy with him that takes and carries it, and never complains of either mettall or meaſure.

Verſe 21. As though we had been weak] i. e. Worthleſſe and ſpiritleſſe. But miſtake not your ſelves; I am another manner of man then you imagine me. It is ſaid of Athanaſius, that he was Magnes & Adamas; a loadſtone in his ſweet, gentle, drawing nature, and yet an adamant in his reſolute, ſtout carriage againſt heretikes and evil doers.Nazianz.

Verſe 22. Are they Iſraelites] Gods ſelect, peculiar. Happy art thou, ô Iſrael: who is like unto thee, ô people [illegible: 1 letter] Deut. 33.29. The Jews ſay that thoſe ſeventy ſouls that went with Iacob into Aegypt, were as much as all the ſeventy Nations of the world. Tabor and Hermon, the Eaſt and Weſt of Iudea, are put for the Eaſt and Weſt of the world, Pſ. 89.12.

Verſe 23. In labours more abundant] Chry ſoftome calleth Paul, Inſatiabilem Dei cultorem, an unweariable ſervant of God.

Verſe 24. Fourty ſtripes ſave one] That they might be ſure not to exceed the ſet number of ſtripes, limited by the Law, Deut. 25.3.

Verſe 25. Thrice was I beaten, &c.] By the Roman Magiſtrates, as alſo the Martyrs were by the Romiſh Biſhops.Act. and Mon. fol. 1854. Thomas Hinſhaw was beaten with rods by Bonner, and abode his fury ſo long as the fat-paunched Biſhop could endure with breath, and till for wearineſſe he was fain to ceaſe. So alſo he dealt by Iohn Willis, and by M. Bartlet Green, who greatly rejoyced in the ſame. Ibid 1684.

I have been in the deep] Sine nave in mari fu[illegible: 1 letter] So the Syriack renders it. For 24. hours together I have been floting in the ſea.

Verſe 26. By mine own countreymen] A Gentilibus meis, & a Gentibus.

Verſe 27. In wearineſſe and painfulneſſe] Here's dainty rhetorick. Tully calleth Ariſtotles Politikes, Aureum flumen orationis, a golden floud of eloquence in reſpect of the purity of the ſtile, and the excellency of the matter, May it not be more truly ſaid of this great Apoſtles writings?

Verſe 28. That which cometh, &c.] Quaſi agmine facto, & repetitis vicibus. His care came upon him, as an armed man, [non-Latin text not transcribed]. and gave him no reſt or reſpite.

The care of all the Churches] Calvin was no otherwiſe affected toward the Churches though far remote, then if he had born them upon his ſhoulders, ſaith Beza. He often ſighed out, Vſquequo Domine; over the poor afflicted Churches of Chriſt; with the miſeries whereof he was much more affected then with any of his own private miſeries. I could not but love the man (ſaid Theodoſius of Ambroſe) for that, whileſt he lived,Magis de eccl[illegible: 1 letter] ſiaru ſtatu, quā de ſuis periculis angebatur. and when he died, he took more care for the Church then for himſelf.

Verſe 29. Who is weak] By paſſion.

And I am not weak] By compaſſion.

And I burnt not] i. e. Am exceedingly grieved. Compare Pſ. 10.2. & 7.14. He hotly purſueth the poor.

Verſe 30. I will glory of the things] As a conquering of his ſpoils, or as an old ſouldier of his ſears. The Apoſtle glorieth in thoſe things that his adverſaries condemned, as infirme in him.

Verſe 31. Which is bleſſed for ever] And therefore to be bleſſed, as he that is the father of our Lord Jeſus Chriſt. This is a praiſe that he much ſtands upon, Rom. 15.6. And ſurely if all generations ſhall call the virgin bleſſed, for that ſhe was the mother of Chriſt, Luk. 1.48. how much more, &c.

Verſe 32. In Damaſius] The chief City of Syria, built (ſay ſome) in the place where the bloud of Abel was ſpilt, and thence called. Dameſek, i. e. a bag of bloud. Thither Paul marched with a bloudy minde, but was miraculouſly converted, and ſo powerfully confounded his countreymen there, that they incenſed the governour againſt him, to his great peril. That is the guiſe of godleſſe perſecutours, to attempt that againſt the truth by arms, that they cannot effect by arguments. See Act. 9.23, 24.

Verſe 33. And thorow a window, &c.] An honeſt ſhift, though againſt the Roman Law of leaping over the walls, Quia leges ſemper ad aequitatem flectendae ſunt, ſaith Ciero. The ſenſe of the law is the law,Apices juries non just j[illegible: 1 letter]s. and not alwaies the letter.

And eſcaped his hands] Of the lawfulnes of flight in ſome caſes, See the Note on Mat. 10.23. & Act. 9.24.

Would to God. Greek, "I would," οφελον. This expresses earnest desire, but in the Greek there is no appeal to God. The sense would be well expressed by, "Oh that," or "I earnestly wish."

Ye could bear with me. That you would bear patiently with me; that you would hear me patiently, and suffer me to speak of myself.

In my folly. Folly in boasting. The idea seems to be, "I know that boasting is generally foolish, and that it is not to be indulged in; but though it is to be generally regarded as folly, yet circumstances compel me to it, and I ask your indulgence in it." It is possible also that his opponents accused him of folly in boasting so much of himself.

And indeed bear with me. Marg. ye do bear. But the text has probably the correct rendering. It is the expression of an earnest wish that they would tolerate him a little in this. He entreats them to bear with him, because he was constrained to it.

(*) "folly" "foolish boasting" (1) "bear with me" Hoss 2:19,20

For I am jealous over you. This verse expresses the reason why he was disposed to speak of his attainments, and of what he dad done. It was because he loved them, and because he feared that they were in danger of being seduced from the simplicity of the gospel. The phrase, "I am jealous," (ζηλω,) means, properly, I ardently love you; I am full of tender attachment to you. The word was usual among the Greeks to denote an ardent affection of any kind, (from ζεω, to boil, to be fervid or fervent.) The precise meaning is to be determined by the connexion. 1Cor 12:31. The word may denote the jealousy which is felt by an apprehension of departure from fidelity on the part of those whom we love; or it may denote a fervid and glowing attachment. The meaning here probably is, that Paul had a strong attachment to them.

With godly jealousy. Greek, "with the zeal of God," (θεουζηλω) That is, with very great or vehement zeal--in accordance with the Hebrew custom when the name God is used to denote anything signally great, as the phrase "mountains of God," meaning very elevated or lofty mountains. The mention of this ardent attachment suggested what follows. His mind reverted to the tenderness of the marriage relation, and to the possibility that in that relation the affections might be estranged. He makes use of this figure, therefore, to apprize them of the change which he apprehended.

For I have espoused you, etc. The word here used αρμοζω means, properly, to adapt, to fit, to join together. Hence to join in wedlock, to marry. Here it means to marry to another; and the idea is, that Paul had been the agent employed in forming a connexion, similar to the marriage connexion, between them and the Saviour. The allusion here is not certain. It may refer to the custom which prevailed when friends made and procured the marriage for the bridegroom; or it may refer to some custom like that which prevailed among the Lacedemonians, where persons were employed to form the lives and manners of virgins, and prepare them for the duties of the married life. The sense is clear. Paul claims that it was by his instrumentality that they had been united to the Redeemer. Under him they had been brought into a relation to the Saviour, similar to that sustained by the bride to her husband; and he felt all the interest in them which naturally grew out of that fact, and from a desire to present them blameless to the pure Redeemer. The relation of the church to Christ is often represented by marriage. See Eph 5:23-33, Rev 19:7, 21:9.

To one husband. To the Redeemer.

That I may present you as a chaste virgin to Christ. The allusion here, according to Doddridge, is to the custom among the Greeks "of having an officer whose business it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands; and if this officer through negligence permitted them to be corrupted between the espousals and the consummation of the marriage, great blame would fall upon him." Such a responsibility Paul felt. So anxious was he for the entire purity of that church which was to constitute "the bride, the Lamb's wife;" so anxious that all who were connected with that church should be presented pure in heaven.

(a) "to one husband" Hoss 2:19,20 (b) "chaste virgin" Lev 21:13

But I fear. Paul had just compared the church to a virgin, soon to be presented as a bride to the Redeemer. The mention of this seems to have suggested to him the fact, that the first woman was deceived and led astray by the tempter, and that the same thing might occur in regard to the church which he was so desirous should be preserved pure. The grounds of his fear were

(1.) that Satan had seduced the first woman, thus demonstrating that the most holy were in danger of being led astray by temptation; and

(2.) that special efforts were made to seduce them from the faith. The persuasive arts of the false teachers, the power of philosophy, and the attractive and corrupting influences of the world, he had reason to suppose, might be employed to seduce them from simple attachment to Christ.

Lest by any means. Lest somehow, (μηπως.) It is implied that many means would be used; that all arts would be tried; and that in some way, which perhaps they little suspected, these arts would be successful, unless they were constantly put on their guard.

As the serpent beguiled Eve. See Gen 3:1-11. The word serpent here refers doubtless to Satan, who was the agent by whom Eve was beguiled. See Jn 8:44, 1Jn 3:8, Rev 12:9, 20:2. Paul did not mean that they were in danger of being corrupted in the same way, but that similar efforts would be made to seduce them. Satan adapts his temptations to the character and circumstances of the tempted. He varies them from age to age, and applies them in such a way as best to secure his object. Hence all should be on their guard. No one knows the mode in which he will approach him, but all may know that he will approach them in some way.

Through his subtilty. See Gen 3:1. By his craft, art, wiles, (εντηπανουργια.) The word implies that shrewdness, cunning, craft was employed. A tempter always employs cunning and art to accomplish his object. The precise mode in which Satan accomplished his object is not certainly known. Perhaps the cunning consisted in assuming an attractive form--a fascinating manner--a manner fitted to charm; perhaps in the idea that the eating of the forbidden fruit had endowed a serpent with the power of reason and speech above all other animals, and that it might be expected to produce a similar transformation in Eve. At all events, there were false pretences and appearances; and such Paul apprehended would be employed by the false teachers to seduce and allure them. 2Cor 11:13,14.

So your minds should be corrupted. So your thoughts should be perverted. So your hearts should be alienated. The mind is corrupted when the affections are alienated from the proper object, and when the soul is filled with unholy plans, and purposes, and desires.

From the simplicity that is in Christ.

(1.) From simple and single-hearted devotedness to him--from pure and unmixed attachment to him. The fear was that their affections would be fixed on other objects, and that the singleness and unity of their devotedness to him would be destroyed.

(2.) From his pure doctrines. By the admixture of philosophy, by the opinions of the world, there was danger that their minds should be turned away from their hold on the simple truths which Christ had taught.

(3.) From that simplicity of mind and heart; that, childlike candour and docility; that freedom from all guile, dishonesty, and deception, which so eminently characterized the Redeemer. Christ had a single.aim; was free from all guile; was purely honest; never made use of any improper arts; never resorted to false appearances, and never deceived. His followers should, in like manner, be artless and guileless. There should be no mere cunning, no trick, no craft in advancing their purposes. There should be nothing but honesty and truth in all that they say. Paul was afraid that they would lose this beautiful simplicity and artlessness of character and manner; and that they would insensibly be led to adopt the maxims of mere cunning, of policy, of expediency, of seductive arts, which prevailed so much in the world--a danger which was imminent among the shrewd and cunning people of Greece, but which is confined to no time and no place. Christians should be more guileless than even children are; as pure and free from trick, and from art and cunning, as was the Redeemer himself.

(4.) From the simplicity in worship which the Lord Jesus commended and required. The worship which the Redeemer designed to establish was simple, unostentatious, and pure --strongly in contrast with the gorgeousness and corruption of the pagan worship, and even with the imposing splendour of the Jewish temple-service. He intended that it should be adapted to all lands, and such as could be offered by all classes of men--a pure worship, claiming first the homage of the heart, and then such simple external expressions as should best exhibit the homage of the heart. How easily might this be corrupted! What temptations were there to attempt to corrupt it by those who had been accustomed to the magnificence of the temple-service, and who would suppose that the religion of the Messiah could not be less gorgeous than that which was designed to shadow forth his coming; and by those who had been accustomed to the splendid rites of the pagan worship, and who would suppose that the true religion ought not to be less costly and splendid than the false religion had been! If so much expense had been lavished on false religions, how natural to suppose that equal costliness at least should be bestowed on the true religion! Accordingly, the history of the church, for a considerable part of its existence, has been little more than a record of the various forms in which the simple worship, instituted by the Redeemer, has been corrupted, until all that was gorgeous in pagan ceremonies, and splendid in the Jewish ritual, has been introduced as a part of Christian worship.

(5.) From simplicity in dress, and manner in living. The Redeemer's dress was simple. His manner of living was simple. His requirements demand great simplicity and plainness of apparel and manner of life, 1Pet 3:3-6, 1Timm 2:9,10. Yet how much proneness is there at all times to depart from this! What a besetting sin has it been, in all ages, to the church of Christ! And how much pains should there be that the very simplicity that is in Christ should be observed by all who bear the Christian name!

For if he that cometh, etc. There is much difficulty in this verse in ascertaining the true sense, and expositors have been greatly perplexed and divided in opinion, especially with regard to the true sense of the last clause, "ye might well bear with him." It is difficult to ascertain whether Paul meant to speak ironically or seriously; and different views will prevail, as different views are taken of the design. If it be supposed that he meant to speak seriously, the sense will be, "If the false teacher could recommend a better Saviour than I have done, or a Spirit better able to sanctify and save, then there would be a propriety in your receiving him, and tolerating his doctrines." If the former, then the sense will be, "You cannot well bear with me; but if a man comes among you preaching a false Saviour, and a false Spirit, and a false doctrine, then you bear with him without any difficulty." Another interpretation still has been proposed, by supposing that the word "me" is to be supplied at the close of the verse instead of "him;" and then the sense would be, "If you receive so readily one who preaches another gospel, one who comes with far less evidence that he is sent from God than I have, and if you show yourselves thus ready to fall in with any kind of teaching that may be brought to you, you might at least bear with me also." Amidst this variety it is not easy to ascertain the true sense. To me it seems probable, however, that Paul spoke seriously, and that our translation has expressed the true sense. The main idea doubtless is, that Paul felt that there was danger that they would be corrupted. If they could bring a better gospel, a more perfect system, and proclaim a more perfect Saviour, there would be no such change. But that could not be expected. It could not be done. If, therefore, they preached any other Saviour or any other gospel--if they departed from the truths which he had taught them--it would be for the worse. It could not be otherwise. The Saviour whom he preached was perfect, and was able to save. The Spirit which he preached was perfect, and able to sanctify. The gospel which he preached was perfect, and there was no hope that it could be improved. Any change must be for the worse; and as the false teachers varied from his instructions, there was every reason to apprehend that their minds would be corrupted from the simplicity that was in Christ. The principal idea therefore is, that the gospel which he preached was as perfect as it could be, and that any change would be for the worse. No doctrine which others brought could be recommended because it was better. By the phrase "he that cometh" is meant, doubtless, the false teacher in Corinth.

Preacheth another Jesus. Proclaims one who is more worthy of your love, and more able to save. If he that comes among you and claims your affections can point out another Christ who is more worthy of your confidence, then I admit that you do well to receive him. It is implied here that this could not be done. The Lord Jesus, in his character and work, is perfect. No Saviour superior to him has been provided; none but he is necessary.

Whom we have not preached. Let them show, if they can, that they have any Saviour to tell of whom we have not preached. We have given all the evidence that we are sent by God, and have laid all the claim to your confidence, which they can do for having made known the Saviour. They, with all their pretensions, have no Saviour to tell you of with whom we have not already made you acquainted. They have no claims therefore, from this quarter, which we have not also.

Or if ye receive another spirit, etc. If they can preach to you another Sanctifier and Comforter; or if under their ministry you have received higher proofs of the power of the Spirit in performing miracles, in the gift of tongues, in renewing sinners, and in comforting your hearts. The idea is, that Paul had proclaimed the existence and agency of the same Holy Spirit which they did; that his preaching had been attended with as striking proofs of the presence and power of that Spirit; that he had all the evidence of a Divine commission from such an influence attending his labours which they could possibly have. They could reveal no spirit better able to sanctify and save; none who had more power than the Holy Spirit which they had received under the preaching of Paul; and there was therefore no reason why they should be "corrupted" or seduced from the simple doctrines which they had received, and follow others.

Or another gospel, etc. A gospel more worthy of your acceptance --one more free, more full, more rich in promises; one that revealed a better plan of salvation, or that was more full of comfort and peace.

Ye might well bear with him. Marg.,"with me." The word "him" is not in the Greek; but is probably to be supplied. The sense is, There would then be some excuse for your conduct. There would be some reason why you should welcome such teachers; But if this cannot be done; if they can preach no other and no better gospel and Saviour than I have done, then there is no excuse. There is no reason why you should follow such teachers, and forsake those who were your earliest guides in religion. Let us never forsake the gospel which we have, till we are sure we can get a better. Let us adhere to the simple doctrines of the New Testament, until some one can furnish better and clearer doctrines. Let us follow the rules of Christ in our opinions and our conduct--our plans, our mode of worship, our dress, and our amusements, engagements, and company--until we can certainly ascertain that there are better rules. A man is foolish for making any change until he has evidence that he is likely to better himself: and it remains yet to be proved that any one has ever bettered himself or his family by forsaking the simple doctrines of the Bible, and embracing a philosophical speculation; by forsaking the scriptural views of the Saviour as the incarnate God, and embracing the views which represent him as a mere man; by forsaking the simple and plain rules of Christ about our manner of life, our dress, and our words and actions, and embracing those which are recommended by mere fashion and by the customs of a gay world.

(a) "gospel" Gal 1:7,8 (1) "with him" "with me"

For I suppose, etc. I think that I gave as good evidence that I was commissioned by God as the most eminent of the apostles. In the miracles which I performed; in the abundance of my labours, and in my success, I suppose that I did not fall behind any of them. If so, I ought to be regarded and treated as an apostle; and if so, then the false teachers should not be allowed to supplant me in your affections, or to seduce you from the doctrines which I have taught. On the evidence that Paul was equal to others in the proper proof of a commission from God, 2Cor 11:21, 2Cor 11:22-30.

(a) "I was not" 1Cor 15:10, 2Cor 12:11 (*) "whit" "in nothing"

But though I be rude in speech. 2Cor 10:10. The word rendered rude here (ιδιωτης) means, properly, a private citizen, in opposition to one in a public station; then a plebeian, or one unlettered or unlearned, in opposition to one of more elevated rank, or one who is learned. Acts 4:13; 1Cor 14:16. The idea is, my language is that of a plain unlettered person. This was doubtless charged upon him by his enemies; and it may be that he designed in part to admit the truth of the charge.

Yet not in knowledge. I do not admit that I am ignorant of the religion which I profess to teach. I claim to be acquainted with the doctrines of Christianity. It does not appear that they charged him with ignorance. If it be asked how the admission that he was rude in speech consists with the fact that he was endowed by the Holy Spirit with the power of speaking languages, we may observe, that Paul had undoubtedly learned to speak Greek in his native place, (Tarsus in Cilicia,) and that the Greek which he had learned there was probably a corrupt kind, such as was spoken in that place. It was this Greek which he probably continued to speak; for there is no more reason to suppose that the Holy Spirit would aid him in speaking a language which he had thus early learned, than he would in speaking Hebrew. The endowments of the Holy Spirit were conferred to enable the apostles to speak languages which they had never learned, not in perfecting them in languages with which they were before acquainted. It may have been true, therefore, that Paul may have spoken some languages which he never learned with more fluency and perfection than he did those which he had learned to speak when he was young. See the remarks of the Archbishop of Cambray, as quoted by Doddridge in loc. It may be remarked, also, that some estimate of the manner of Paul on this point may be formed from his writings. Critics profoundly acquainted with the Greek language remark, that while there is great energy of thought and of diction in the writings of Paul, while he chooses or coins most expressive words, yet that there is everywhere a want of Attic elegance of manner, and of the smoothness and beauty which were so grateful to a Grecian ear.

But we have been throughly made manifest, etc. You have known all about me. I have concealed nothing from you, and you have had ample opportunity to become thoroughly acquainted with me. The meaning is, "I need not dwell on this. I need speak no more of my manner of speech or knowledge. With all that you are well acquainted."

(b) "I be rude" 1Cor 1:17, 2:1,13 (c) "in knowledge" Eph 3:4 (d) "among you" 2Cor 12:12

Have I committed an offence. Have I done wrong. Greek, "Have I committed a sin." There is here a somewhat abrupt transition from the previous verse; and the connexion is not very apparent. Perhaps the connexion is this: "I admit my inferiority in regard to my manner of speaking. But this does not interfere with my full understanding of the doctrines which I preach, nor does it interfere with the numerous evidences which I have furnished that I am called to the office of an apostle. What then is the ground of offence? In what have I erred? Wherein have I shown that I was not qualified to be an apostle? Is it in the fact that I have not chosen to press my claim to a support, but have preached the gospel without charge? "There can be no doubt that they urged this as an objection to him, and as a proof that he was conscious that he had no claim to the office of an apostle. 1Cor 9:3, 1Cor 9:4-18. Paul here answers this charge; and the sum of his reply is, that he had received a support, but that it had come from others, a support which they had furnished because the Corinthians had neglected to do it.

In abasing myself. By labouring with my own hands; by submitting to voluntary poverty, and by neglecting to urge my reasonable claims for a support.

That ye might be exalted. In spiritual blessings and comforts. I did it because I could thus better promote religion among you. I could thus avoid the charge of aiming at the acquisition of wealth; could shut the mouths of gainsayers, and could more easily secure access to you. Is it now to be seriously urged as a fault that I have sought your welfare, and that in doing it I have submitted to great self-denial and to many hardships? 1Cor 9:18, seq.

I robbed other churches. The churches of Macedonia and elsewhere, which had ministered to his wants. Probably he refers especially to the church at Philippi, (see Php 4:15,16,) which seems to have done more than almost any other church for his support. By the use of the word "robbed" here, Paul does not mean that he had obtained anything from them in a violent or unlawful, manner, or anything which they did not give voluntarily. The word (εσυλησα) means, properly, "I spoiled, plundered, robbed;" but the idea of Paul here is, that he, as it were, robbed them, because he did not render an equivalent for what they gave him. They supported him when he was labouring for another people. A conqueror who plunders a country gives no equivalent for what he takes. In this sense only could Paul say that he had plundered the church at Philippi. His general principle was, that "the labourer was worthy of his hire," and that a man was to-receive his support from the people for whom he laboured, (1Cor 9:7-14;) but this rule he had not observed in this case.

Taking wages of them. Receiving a support from them. They bore my expenses.

To do you service. That I might labour among you without being supposed to be striving to obtain your property, and that I might not be compelled to labour with my own hands, and thus to prevent my preaching the gospel as I could otherwise do. The supply from other churches rendered it unnecessary, in a great measure, that his time should be taken off from the ministry in order to obtain a support.

(+) "robbed" "spoiled"

And when I was present with you. When I was labouring in order to build up the church in Corinth.

I was chargeable to no man. I was burdensome to no one; or more literally, "I did not lie as a dead weight upon you." The word here used, which occurs nowhere else in the New Testament, (κατεναρκησα,) means, literally, to become torpid against, i.e., to the detriment of any one; and hence to be burdensome. According to Jerome, its use here is a cilicism of Paul. The idea is, that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands, (Acts 18:3,) and by the aid which he received from abroad, he was supported without deriving aid from the people of Corinth.

And in all things, etc. In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other men's expense when he was doing nothing.' He did not, as a general thing, mean to receive anything for which he had not rendered a fair equivalent--a just principle for ministers and for all other men. See 2Cor 12:13.

(a) "was chargeable" Acts 18:3, 1Thes 2:9 (*) "lacking" "wanting" (b) "brethren" Php 4:10,15

As the truth of Christ is in me. That is, I solemnly declare this as in the presence of Christ. As I am a Christian man; as I feel bound to declare the truth; and as I must answer to Christ. It is a solemn form of asseveration, equal to an oath. Rom 9:1. Comp. 1Timm 2:7.

No man shall stop me, etc. Marg., this boasting shall not be stopped in me. Rom 9:15. The idea here is, that Paul was solemnly determined that the same thing should continue. He had not been burdensome to any, and he was resolved that he would not be. Rather than be burdensome he had laboured with his own hands, and he meant to do it still. No man in all Achaia should ever have reason to say that he had been an idler, and had been supported by the churches when he was doing nothing. It was the fixed and settled purpose of his life never to be burdensome to any man. What a noble resolution! How fixed were the principles of his life! And what an instance of magnanimous self-denial and of elevated purpose! Every man, minister or otherwise, should adopt a similar resolution. He should resolve to receive nothing for which he has not rendered a fair equivalent; and resolve, if he has health, never to be a burden to his friends or to the church of God. And even if sick he may yet feel that he is not burdensome to others. If he is gentle and grateful; if he makes no unnecessary care; and especially if he furnishes an example of patience and piety, and seeks the blessing of God on his benefactors, he furnishes them what they will usually esteem an ample equivalent. No man need be burdensome to his friends; and all should resolve that by the grace of God they never will be. There is considerable variety in the MSS. here, (see Mill on the place,) but in regard to the general sense there can be no doubt. Nothing should ever hinder this boasting; nothing should deprive him of the privilege of saying that he had not been a burden.

In the regions of Achaia. Achaia was that part of Greece of which Corinth was the capital. Acts 18:12.

(1) "no man" "this boasting shall not be stopped in me" (+) "boasting" "glorying"

Wherefore, etc. It is not because I do not love you. It is not from pride, or because I would not as willingly receive aid from you as from any other. It is not because I am more unwilling to be under obligation to you than to others. I have a deep and tender attachment to you. But it is because I can thus best promote the gospel and advance the kingdom of the Redeemer. Possibly it might have been thought that his unwillingness, to receive aid from them was some proof of reserve towards them or want of affection, and this may have been urged against him. This he solemnly denies.

But what I do. The course of life which I have been pursuing I will continue to pursue. That is, I will continue to preach as I have done without demanding a support. I will labour with my own hands if necessary; I will preach without demanding rigidly what I might be entitled to.

That I may cut off occasion. That I may give them no opportunity of accusing me of desiring to grow rich, and of calumniating me. Paul meant that they should have no plausible pretext even for accusing him; that no man should be able to say that he was preaching merely for the hire.

Which desire occasion. No doubt his enemies eagerly sought opportunities of accusing him, and greatly wished for some plausible reason for charging him with that which would be disgraceful and ruinous to his character. Or it may mean that they desired opportunity from the example of Paul to justify themselves in their course; that they took wages from the church at Corinth largely, and desired to be able to say that they had his example.

That wherein they glory. Probably meaning that they boasted that they preached the gospel gratis; that they received nothing for their labours. Yet while they did this, it is not improbable that they received presents of the Corinthians, and under various pretences contrived to get from them an ample support, perhaps much more than would have been a reasonable compensation. Men who profess to preach the gospel gratis usually contrive in various ways to get more from the people than those who receive a regular and stipulated compensation. By taxing pretty liberally their hospitality; by accepting liberal presents; by frequent proclamation of their self-denial and their poverty, they usually filch large amounts from the people. No people were ever louder in praise of poverty, or in proclamation of their own self-denials, than some orders of monks, and that when it might be said almost that the richest possessions of Europe were passing into their hands. At all events, Paul meant that these men should have no opportunity from his course to take any such advantage. He knew what he had a right to, 1Cor 9 but he had not urged the right. He had received nothing from the church at Corinth, and he meant to receive nothing. He had honestly preached the gospel to them without charge, and he meant still to do it, 1Cor 9:18. They should, therefore, have no opportunity from his conduct either to accuse him of preaching for money, or of sheltering themselves under his example in pretending to preach for nothing, when they were in fact obtaining large sums from the people.

They may be found even as we. That they may be compelled honestly to pursue such a course as I do, and be found to be in fact what they pretend to be. The sense is, "I mean so to act that if they follow my example, or plead my authority, they may be found to lead an honest life; and that if they boast on this subject, they shall boast strictly according to truth. There shall be no trick; nothing underhanded or deceptive in what they do, so far as my example can prevent it."

(c) "which desire" Gal 1:7, Php 1:15

For such are false apostles. They have no claim to the apostolic office. They are deceivers. They pretend to be apostles; but they have no Divine commission from the Redeemer. Paul had thus far argued the case without giving them an explicit designations deceivers. But here he says that men who had conducted [themselves] thus; who had attempted to impose on the people; who had brought another gospel, whatever pretences they might have--and he was not disposed to deny that there was much that was plausible--were really impostors, and the enemies of Christ. It is morally certain, from 2Cor 11:22, that these men were Jews; but why they had engaged in the work of preaching, or why they had gone to Corinth, cannot with certainty be determined.

Deceitful workers. Impostors. Men who practise various arts to impose on others. They were crafty, and fraudulent, and hypocritical. It is probable that they were men who saw that great advantage might be taken of the new religion; men who saw the power which it had over the people, and who saw the confidence which the new converts were inclined to repose in their teachers; perhaps men who had seen the disciples to the Christian faith commit all their property to the hands of the apostles, or who had heard of their doing it, (comp. Acts 4:34,35,) and who supposed that by pretending to be apostles also they might come in for a share of this confidence, and avail themselves of this disposition to commit their property to their spiritual guides. To succeed, it was needful as far as possible to undermine the influence of the true apostles, and take their place in the confidence of the people. Thence they were "deceitful (δολιοι) workers," full of trick, and cunning, and of plausible arts to impose on others.

Transforming themselves, etc. Pretending to be apostles. Hypocritical and deceitful, they yet pretended to have been sent by Christ. This is a direct charge of hypocrisy. They knew they were deceivers; and yet they assumed the high claims of apostles of the Son of God.

(d) "false apostles" Gal 2:4, 2Pet 2:1, 1Jn 4:1, Rev 2:2 (e) "deceitful workers" Php 3:2, Tit 1:10,11

And no marvel. And it is not wonderful, 2Cor 11:15. Since Satan himself is capable of appearing to be an angel of light, it is not to be deemed strange that those who are in his service also should resemble him.

For Satan himself is transformed, etc. That is, he who is an apostate angel; who is malignant and wicked; who is the prince of evil, assumes the appearance of a holy angel. Paul assumes this as an indisputable and admitted truth, without attempting to prove it, and without referring to any particular instances. Probably he had in his eye cases where Satan put on false and delusive appearances for the purpose of deceiving, or where he assumed the appearance of great sanctity and reverence for the authority of God. Such instances occurred in the temptation of our first parents, Gen 3:1-6, and in the temptation of the Saviour, Mt 4. The phrase, "an angel of light," means a pure and holy angel--light being the emblem of purity and holiness. Such are all the angels that dwell in heaven; and the idea is, that Satan assumes such a form as to appear to be such an angel. Learn here,

(1.) his power. He can assume such an aspect as he pleases. He can dissemble, and appear to be eminently pious. He is the prince of duplicity as well as of wickedness; and it is the consummation of bad power for an individual to be able to assume any character which he pleases.

(2.) His art. He is long practised in deceitful arts. For six thousand years he has been practicing the art of delusion; and with him it is perfect.

(3.) We are not to suppose that all that appears to be piety is piety. Some of the most plausible appearances of piety are assumed by Satan and his ministers. None ever professed a profounder regard for the authority of God than Satan did when he tempted the Saviour. And if the prince of wickedness can appear to be an angel of light, we are not to be surprised if those who have the blackest hearts appear to be men of most eminent piety.

(4.) We should be on our guard. We should not listen to suggestions merely because they appear to come from a pious man, nor because they seem to be prompted by a regard to the will of God. We may be always sure that if we are to be tempted, it will be by some one having a great appearance of virtue and religion.

(5.) We are not to expect that Satan will appear to man to be as bad as he is. He never shows himself openly to be a spirit of pure wickedness; or black and abominable in his character; or full of evil, and hateful. He would thus defeat himself. It is for this reason that wicked men do not believe that there is such a being as Satan. Though continually under his influence, and "led captive by him at his will," yet they neither see him nor the chains which lead them, nor are they willing to believe in the existence of the one or the other.

(*) "marvel" "wonder" (a) "Satan himself" Gen 3:1,5, Rev 12:9

Therefore it is no great thing, etc. It is not to be deemed surprising. You are not to wonder if men of the basest, blackest character put on the appearance of the greatest sanctity, and even become eminent as professed preachers of righteousness.

Whose end shall be, etc. Whose final destiny. Their doom in eternity shall not be according to their fair professions and plausible pretences, for they cannot deceive God; but shall be according to their real character and their works. Their work is a work of deception, and they shall be judged according to that. What revelations there will be in the day of judgment, when all impostors shall be unmasked, and when all hypocrites and deceivers shall be seen in their true colours! And how desirable is it that there should be such a day to disclose all beings in their true character, and FOR EVER to remove. imposture and delusion from the universe!

(b) "end shall be according" Php 3:19

I say again. I repeat it. He refers to what he had said in 2Cor 11:1. The sense is, "I have said much respecting myself which may seem to be foolish. I admit that to boast in this manner of one's own self in general is folly. But circumstances compel me to it. And I entreat you to look at those circumstances, and not regard me as a fool for doing it."

If otherwise. If you think otherwise. If I cannot obtain this of you, that you will not regard me as acting prudently and wisely. If you will think me foolish, still I am constrained to make these remarks in vindication of myself.

Yet as a fool receive me. Marg., "suffer." See 2Cor 11:1. Bear with me as you do with others. Consider how much I have been provoked to this; how necessary it is to my character; and do not reject and despise me because I am constrained to say that of myself which is usually regarded as foolish boasting.

That I may boast myself a little. Since others do it and are not rebuked, may I be permitted to do it also. See 2Cor 11:18,19. There is something sarcastic in the words, "a little." The sense is, "Others are allowed to boast a great deal. Assuredly I may be allowed to boast a little of what I have done."

(c) "if otherwise" 2Cor 12:6,11 (1) "receive" "suffer"

That which I speak. In praise of myself.

I speak it not after the Lord. 1Cor 7:12. The phrase here may mean either, I do not speak this by inspiration, or claiming to be inspired by the Lord; or more probably it may mean, I do not speak this imitating the example of the Lord Jesus, or strictly as becomes his follower. He was eminently modest, and never vaunted or boasted. And Paul probably means to say, "I do not in this profess to follow him entirely. I admit that it is a departure from his pure example in this respect. But circumstances have compelled me; and much as I would prefer another strain of remark, and sensible as I am in general of the folly of boasting, yet a regard to my apostolic office and authority urges me to this course." Bloomfield supposes that the apostle is not speaking seriously, but that he has an allusion to their view of what he was saying: "Be it so, if you think that what I speak, I speak not as I profess to do according to the Lord, or with a view to subserve the purposes of his religion, but as it were in folly, in the confidence of boasting, yet permit me to do it notwithstanding, since you allow others to do it." It is not easy to settle which is the true sense of the passage. I see no conclusive evidence against either. But the former seems to me to be most in accordance with the scope of the whole. Paul admitted that what he said was not in exact accordance with the spirit of the Lord Jesus; and in admitting this, he designed probably to administer a delicate hint that all their boasting was a wide departure from that spirit.

As it were foolishly. As in folly. It is to be admitted that to boast is in general foolish; and I admit that my language is open to this general charge.

In this confidence of boasting. In confident boasting. I speak confidently, and, I admit, in the spirit of boasting.

(d) "speak it not after" 1Cor 7:12 (e) "confidence of boasting" 2Cor 9:4 (++) "boasting" "glorying"

Seeing that many glory, etc. The false teachers in Corinth. They boasted of their birth, rank, natural endowments, eloquence, etc. 2Cor 11:22. Comp. Php 3:3,4.

I will glory also. I also will boast of my endowments, which, though somewhat different, yet pertain in the main to the flesh also. 2Cor 11:23, seq. His endowments in the flesh, or what he had to boast of pertaining to the flesh, related not so much to birth and rank, though not inferior to them in these, but to what the flesh had endured--to stripes and imprisonments, and hunger and peril. This is an exceedingly delicate and happy turn given to the whole subject.

(f) "Seeing that many" Php 3:3,4, 1Cor 4:10

For ye suffer fools gladly. You tolerate or endure those who are really fools. This is perhaps, says Dr. Bloomfield, the most sarcastic sentence ever penned by the apostle Paul. Its sense is, "You profess to be wondrous wise. And yet you, who are so wise a people, freely tolerate those who are foolish in their boasting; who proclaim their own merits and attainments. You may allow me, therefore, to come in. for my share, and boast also, and thus obtain your favour." Or it may mean, "You are so profoundly wise, as easily to see who are fools. You have great power of discernment in this, and have found out that I am a fool, and also that other boasters are fools. Yet knowing this, you bear patiently with such fools; have admitted them to, your favour and friendship; and I may come in among the rest of the fools, and partake also of your favours." They had borne with the false apostles who had boasted of their endowments, and yet they claimed to be eminent for wisdom and discernment.

(&) "suffer fools" "bear with fools"

For ye suffer, etc. You bear patiently with men who impose on you in every way, and who are constantly defrauding you, though you profess to be so wise; and you may bear with me a little, though I have no such intention. Seriously, if you bear with boasters who intend to delude and deceive you in various ways, you may bear with one who comes to you with no such intention, but with an honest purpose to do good.

If a man bring you into bondage. καταδουλοι. If a man, or if any one, (ειτις,) make a slave of you, or reduce you to servitude. The idea is, doubtless, that the false teachers set up a lordship over their consciences; destroyed their freedom of opinion; and made them subservient to their will. They really took away their Christian freedom as much as if they had been slaves. In what way this was done is unknown. It may be that they imposed on them rites and forms, commanded expensive and inconvenient ceremonies, and required arduous services merely at their own will. A false religion always makes slaves. It is only true Christianity that leaves perfect freedom. All heathens are slaves to their priests; all fanatics are slaves to some fanatical leader; all those who embrace error are slaves to those who claim to be their guides. The papist everywhere is the slave of the priest, and the despotism there is as great as in any region of servitude whatever.

If a man devour you. This is exceedingly sarcastic. The idea is, "Though you are so wise, yet you in fact tolerate men who impose on you--no matter though they eat you up, or consume all that you have. By their exorbitant demands they would consume all you have; or, as we would say, eat you out of house and home." All this they took patiently; and freely gave all that they demanded. False teachers are always rapacious. They seek the property, not the souls of those to whom they minister. Not satisfied with a maintenance, they aim to obtain all, and their plans are formed to secure as much as possible of those to whom they minister.

If a man take of you. If he take and seize upon your possessions. If he comes and takes what he pleases, and bears it away as his own.

If a man exalt himself. If he set himself up as a ruler, and claim submission. No matter how arrogant his claims, yet you are ready to bear with him. You might, then, bear with me in the very moderate demands which I make on your obedience and confidence.

If a man smite you on the face. The word here rendered "smite" (δερει) means, properly, to skin, to flay; but in the New Testament it means to beat, to scourge--especially so as to take off the skin, Mt 21:35, Mk 12:3,5. The idea here is, if any one treats you with contumely and scorn--since there can be no higher expression of it than to smite a man on the face, Mt 26:67. It is not to be supposed that this occurred literally among the Corinthians; but the idea is, that the false teachers really treated them with as little respect as if they smote them on the face. In what way this was done is unknown; but probably it was by their domineering manners, and the little respect which they showed for the opinions and feelings of the Corinthian Christians. Paul says that as they bore this very patiently, they might allow him to make some remarks about himself in self-commendation.

(*) "suffer" "Ye bear with it"

I speak as concerning reproach. I speak of disgrace. That is, says Rosenmuller, "I speak of your disgrace; or, as others prefer it, of the disgrace of the false apostles." Doddridge regards it as a question: "Do I speak this by way of dishonour, from an envious desire to derogate from my superiors, so as to bring them down to my own level?" But to me it seems that Paul refers to what he had been admitting respecting himself--to what he had evinced in rudeness of speech, 2Cor 11:6, and to his not having urged his claims to the support which an apostle had a right to receive--to things, in short, which they esteemed to be disgraceful or reproachful. And his idea, it seems to me, is this: "I have been speaking of reproach or disgrace as if I was weak; that is, as if I was disposed to admit as true all that has been said of me as reproachful or disgraceful; all that has been said of my want of qualifications for the office, of my want of talent, or elevated rank, or honourable birth, etc. I have not pressed my claims, but have been reasoning as if all this were true; as if all that was honourable in birth and elevated in rank belonged to them--all that is mean and unworthy pertained to me. But it is not so. Whatever they have, I have. Whatever they can boast of, I can boast of in a more eminent degree. Whatever advantage there is in birth is mine; and I can tell of toils, and trials, and sufferings in the apostolic office which far surpass theirs." Paul proceeds, therefore, to a fur statement of his advantages of birth, and of his labours in the cause of the Redeemer.

As though we had been weak. As if I had no claims to urge; as if I had no just cause of boldness, but must submit to this reproach.

Howbeit. δε. But. The sense is, If any one is disposed to boast, I am ready for him. I can tell also of things that have as high claims to confidence as they can. If they are disposed to go into a comparison on the points which qualify a man for the office of an apostle, I am ready to compare myself with them.

Whereinsoever. ενω. In what. Whatever they have to boast of, I am prepared also to show that I am equal to them. Be it pertaining to birth, rank, education, labours, they will find that I do not shrink from the comparison.

Any is bold. τιςτολμα. Any one dares to boast; any one is bold.

I speak foolishly. Remember now that I speak as a fool. I have been charged with this folly. Just now keep that in mind; and do not forget that it is only a fool who is speaking. Just recollect that I have no claims to public confidence; that I am destitute of all pretensions to the apostolic office; that I am given to a vain parade and ostentation, and to boasting of what does not belong to me; and when you recollect this, let me tell my story. The whole passage is ironical in the highest degree. The sense is, "It is doubtless all nonsense and folly for a man to boast who has only the qualifications which I have. But there is a great deal of wisdom in their boasting who have so much more elevated endowments for the apostolic office."

I am bold also. I can meet them on their own ground, and speak of qualifications not inferior to theirs.

(+) "Howbeit" "Yet"

Are they Hebrews? This proves that the persons who had made the difficulty in Corinth were those who were of Hebrew extraction, though it may be that they had been born in Greece, and had been educated in the Grecian philosophy and art of rhetoric. It is also clear that they prided themselves on being Jews--on having a connexion with the people and land from whence the religion which the Corinthian church now professed had emanated. Indications are apparent everywhere in the New Testament of the superiority which the Jewish converts to Christianity claimed over those converted from among the heathen. Their boast would probably be that they were the descendants of the patriarchs; that the land of the prophets was theirs; that they spake the language in which the oracles of God were given; that the true religion had proceeded from them, etc.

So am I. I have as high claims as any of them to distinction on this head. Paul had all their advantages of birth. He was an Israelite; of the honoured tribe of Benjamin; a Pharisee; circumcised at the usual time, Php 3:5 and educated in the best manner at the feet of one of their most eminent teachers, Acts 22:3.

Are they Israelites? Another name, signifying substantially the same thing. The only difference is, that the word "Hebrew" signified, properly, one who was from beyond (, from , to pass, to pass over--hence applied to Abraham, because he had come from a foreign land; and the word denoted, properly, a foreigner--a man from the land or country beyond, ) the Euphrates. The name Israelite denoted, properly, one descended from Israel or Jacob; and the difference between them was, that the name Israelite, being a patronymic derived from one of the founders of their nation, was in use among themselves; the name Hebrew was applied by the Canaanite to them as having come from beyond the river, and was the current name among foreign tribes and nations. See Gesenius' Lexicon on the word () Hebrew. Paul, in the passage before us, means to say that he had as good a claim to the honour of being a native-born descendant of Israel as could be urged by any of them.

Are they the seed of Abraham? Do they boast that they are descended from Abraham. This, with all the Jews, was regarded as a distinguished honour, (see Mt 3:9, Jn 8:39;) and no doubt the false teachers in Corinth boasted of it as eminently qualifying them to engage in the work of the ministry.

So am I. Paul had the same qualification. He was a Jew also by birth. He was of the tribe of Benjamin, Php 3:5.

Are they ministers of Christ? Though Jews by birth, yet they claimed to be the ministers of the Messiah.

I speak as a fool. As if he had said, "Bear in mind, in what I am now about to say, that he who speaks is accused of being a feel in boasting. Let it not be deemed improper that I should act in this character; and since you regard me as such, let me speak like a fool." His frequent reminding them of this charge was eminently fitted to humble them that they had ever made it, especially when they were reminded by an enumeration of his trials of the character of the one against whom the charge was brought.

I am more. Paul was not disposed to deny that they were true ministers of Christ. But he had higher claims to the office than they had. He had been called to it in a more remarkable manner, and he had shown, by his labours and trials, that he had more of the true spirit of a minister of the Lord Jesus than they had. He therefore goes into detail, to show what he had endured in endeavouring to diffuse the knowledge of the Saviour--trials which he had borne probably while they had been dwelling in comparative ease, and in a comfortable manner, free from suffering and persecution.

In labours more abundant. In the kind of labour necessary in propagating the gospel. Probably he had now been engaged in the work a much longer time than they had, and had been far more indefatigable in it.

In stripes. In receiving stripes; that is, I have been more frequently scourged, 2Cor 11:24. This was a proof of his being a minister of Christ, because eminent devotedness to him, at that time, of necessity subjected a man to frequent scourging. The ministry is one of the very few places--perhaps it stands alone in this--where it is proof of peculiar qualification for office that's man has been treated with all manner of contumely, and has even been often publicly whipped. What other office admits such a qualification as this?

Above measure. Exceedingly; far exceeding them. He had received far more than they had; and he judged, therefore, that this was one evidence that he had been called to the ministry.

In prisons more frequent. Luke, in the Acts of the Apostles, mentions only one imprisonment of Paul before the time when this epistle was written. That was at Philippi, with Silas, Acts 16:23; seq. But we are to remember that many things were omitted by Luke. He does not profess to give an account of all that happened to Paul; and an omission is not a contradiction. For anything that Luke says, Paul may have been imprisoned often. He mentions his having been in prison once; he does not deny that he had been in prison many times besides. 2Cor 11:24.

In deaths oft. That is, exposed to death; or suffering pain equal to death. 2Cor 1:9. No one familiar with the history of Paul can doubt that he was often in danger of death.

(*) "fool" "as one foolish" (a) "more abundant" 1Cor 15:10 (b) "above measure" Acts 9:16, 20:23, 21:11 (c) "deaths oft" 1Cor 15:30-32 (+) "oft" "often"

Of the Jews, etc. On this verse and the following verse it is of importance to make a few remarks preliminary to the explanation of the phrases.

(1.) It is admitted that the particulars here referred to cannot be extracted out of the Acts of the Apostles. A few can be identified, but there are many more trims referred to here than are specified there.

(2.) This proves that this epistle was not framed from the history, but that they are written independently of one another.--Paley.

(3.) Yet they are not inconsistent one with the other. For there is no article in the enumeration here which is contradicted by the history; and the history, though silent with respect to many of these transactions, has left space enough to suppose that they may have occurred.

(a.) There is no contradiction between the accounts. Where it is said by Paul that he was thrice beaten with rods, though in the Acts but one beating is mentioned, yet there is no contradiction. It is only the omission to record all that occurred to Paul. But had the history, says Paley, contained an account of four beatings with rods, while Paul mentions here but three, there would have been a contradiction. And so of the other particulars.

(b.) Though the Acts of the Apostles be silent concerning many of the instances referred to, yet that silence may be accounted for on the plan and design of the history. The date of the epistle synchronizes with the beginning of the twentieth chapter of the Acts. The part, therefore, which precedes the twentieth chapter, is the only place in which can be found any notice of the transactions to which Paul here refers. And it is evident from the Acts that the author of that history was not with Paul until his departure from Troas, as related in Acts 16:10. Acts 16:10. From that time Luke attended Paul in his travels. From that period to the time when this epistle was written, occupies but four chapters of the history; and it is here, if anywhere, that we are to look for the minute account of the life of Paul. But here much may have occurred to Paul before Luke joined him. And as it was the design of Luke to give an account of Paul mainly after he joined him, it is not to be wondered at that many things may have been omitted of his previous life.

(c.) The period of time after the conversion of Paul to the time when Luke joined him at Troas is very succinctly given. That period embraced sixteen years, and is comprised in a few chapters. Yet in that time Paul was constantly travelling. He went to Arabia, returned to Damascus, went to Jerusalem, and then to Tarsus; and from Tarsus to Antioch, and thence to Cyprus, and then through Asia Minor, etc. In this time he must have made many voyages, and been exposed to many perils. Yet all this is comprised in a few chapters, and a considerable portion of them is occupied with an account of public discourses. In that period of sixteen years, therefore, there was ample opportunity for all the occurrences which are here referred to by Paul. See Paley's Horae Paulinae on 2 Cor., No. ix.

(d.) I may add, that from the account which follows the time when Luke joined him at Troas, (from Acts 16:10,) it is altogether probable that he had endured much before. After that time there is mention of just such transactions of scourging, stoning, etc., as are here specified, and it is altogether probable that he had been called to suffer them before. When Paul says "of the Jews," etc., he refers to this because this was a Jewish mode of punishment. It was usual with them to inflict but thirty-nine blows. The Gentiles were not limited by law in the number which they inflicted.

Five times. This was doubtless in their synagogues, and before their courts of justice. They had not the power of capital punishment, but they had the power of inflicting minor punishments. And though the instances are not specified by Luke in the Acts, yet the statement here by Paul has every degree of probability. We know that he often preached in their synagogues, (Acts 9:20, 13:5,14,15, 14:1, 17:17, 18:4); and nothing is more probable than that they would be enraged against him, and would vent their malice in every way possible. They regarded him as an apostate, and a ringleader of the Nazarenes, and they would not fail to inflict on him the severest punishment which they were permitted to.

Forty stripes save one. The word stripes does not occur in the original, but is necessarily understood. The law of Moses (De 25:3;) expressly limited the number of stripes that might be inflicted to forty. In no case might this number be exceeded. This was a humane provision, and one that was not found among the heathen, who inflicted any number of blows at discretion. Unhappily, it is not observed among professedly Christian nations where the practice of whipping prevails; and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was, in fact, limited to thirty-nine, lest, by any accident in counting, the criminal should receive more than the number prescribed in the law. There was another reason still for limiting it to thirty-nine. They usually made use of a scourge with three thongs, and this was struck thirteen times. That it was usual to inflict but thirty-nine lashes is apparent from Josephus, Ant. book iv. chap. viii. & 21.

(d) "save once" De 25:3

Thrice was I beaten with rods. In the Acts of the Apostles there is mention made of his being beaten in this manner but once before the time when this epistle was written. That occurred at Philippi, Acts 16:22,23. But there is no reason to doubt that it was more frequently done. This was a frequent mode of punishment among the ancient nations; and as Paul was often persecuted, he would be naturally subjected to this shameful punishment.

Once was I stoned. This was the usual mode of punishment among the Jews for blasphemy. The instance referred to here occurred at Lystra, Acts 14:19. Paley (Horae Paulinae) has remarked that this, when confronted with the history, furnished the nearest approach to a contradiction, without a contradiction being actually incurred, that he ever had met with. The history (Acts 14:19) contains but one account of his being actually stoned. But prior to this, (Acts 14:5,) it mentions that "an assault was made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully and to stone them, but they were aware of it, and fled to Lystra and Derbe." "Now," Paley remarks, "had the assault been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the epistle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it."

Thrice I suffered shipwreck. On what occasions, or where, is now unknown, as these instances are not referred to in the Acts of the Apostles. The instance of shipwreck recorded there, (Acts 27,) which occurred when on his way to Rome, happened after this epistle was written, and should not be supposed to be one of the instances referred to here. Paul made many voyages in going from Jerusalem to Tarsus, and to Antioch, and to various parts of Asia Minor, and to Cyprus; and shipwrecks in those seas were by no means such unusual occurrences as to render this account improbable.

A night and a day, etc. The word here used (νυχθημερον) denotes a complete natural day, or twenty-four hours.

In the deep. To what this refers we do not now certainly know. It is probable, however, that Paul refers to some period when, having been shipwrecked, he was saved by supporting himself on a plank or fragment of the vessel until he obtained relief. Such a situation is one of great peril, and he mentions it, therefore, among the trials which he had endured. The supposition of some commentators, that he spent his time on some rock in the deep; or of others, that this means some deep dungeon; or of others, that he was swallowed by a whale, like Jonah, shows the extent to which the fancy is often indulged in interpreting the Bible.

(e) "with rods" Acts 16:22 (f) "stoned" Acts 14:19 (g) "night and a day" Acts 27

In journeyings often. Of course subject to the fatigue, toil, and danger which such a mode of life involves.

In perils of waters. In danger of losing my life at sea, or by floods, or by crossing streams.

Of robbers. Many of the countries, especially Arabia, through which he travelled, were then infested, as they are now, with robbers. It is not impossible or improbable that he was often attacked, and his life endangered. It is still unsafe to travel in many of the places through which he travelled.

By mine own countrymen. The Jews. They often scourged him; laid wait for him; and were ready to put him to death. They had deep enmity against him as an apostate, and he was in constant danger of being put to death by them.

By the heathen. By those who had not the true religion. Several instances of his danger from this quarter are mentioned in the Acts.

In the city. In cities, as in Derbe, Lystra, Philippi, Jerusalem, Ephesus, etc.

In the wilderness. In the desert, where he would be exposed to ambushes, or to wild beasts, or to hunger and want. Instances of this are not recorded in the Acts, but no one can doubt that they occurred. The idea here is, that he had met with constant danger wherever he was, whether in the busy haunts of men, or in the solitude and loneliness of the desert.

In the sea. 2Cor 11:25.

Among false brethren. This was the crowning danger and trial to Paul, as it is to all others. A man can better bear danger by land and water, among robbers and in deserts, than he can bear to have his confidence abused, and to be subjected to the action and the arts of spies upon his conduct. Who these were he has not informed us. He mentions it as the chief trial to which he had been exposed, that he had met those who pretended to be his friends, and who yet had sought every possible opportunity to expose and destroy him. Perhaps he has here a delicate reference to the danger which he apprehended from the false brethren in the church at Corinth.

(a) "by mine own countrymen" Acts 14:5

In weariness. Resulting from travelling, exposure, labour, and want. The word κοπω (from κοπτω, to beat, to cut) means, properly, wailing and grief, accompanied with beating the breast. Hence the word means toil, labour, wearisome effort.

And painfulness. This word (μοχθω) is a stronger term than the former. It implies painful effort; labour producing sorrow; and, in the New Testament, is uniformly connected with the word rendered "weariness," (1Thes 2:9; 2Thes 3:8,) rendered in both those places "travail."

In watchings often. In loss of sleep, arising from abundant toils and from danger. 2Cor 6:5.

In hunger and thirst. From travelling among strangers, and being dependent on them and on his own personal labours. 1Cor 4:11.

In fastings often. Either voluntary or involuntary. 2Cor 6:5.

In cold and nakedness. 1Cor 4:11.

(b) "watchings often" Acts 20:31 (c) "hunger and thirst" 1Cor 4:11

Beside those things that are without. In addition to these external trials, these trials pertaining' to the body, I have mental trials and anxieties resulting from the necessary care of all the churches. But on the meaning of these words, commentators are not agreed. Rosenmuller supposes that the phrase means, "Besides those things that come from other sources, "that I may omit other things.". Beza, Erasmus, Bloomfield, and some others, suppose that the passage means those things out of the regular routine of his office. Doddridge, "Besides foreign affairs." Probably the sense is, "Apart from the things beside," (χωριςτωνπαρεκτος;) not to mention other matters; or, if other matters should be laid aside, there is this continually rushing anxiety arising from the care of all the churches. That is, this would be enough in itself. Laying aside all that arises from hunger, thirst, cold, etc., this continual care occupies my mind, and weighs upon my heart.

That which cometh upon me daily. There is great force in the original here. The phrase rendered "that which cometh upon me" means, properly, "that which rushes upon me." The word (επισυστασις means, properly, a concourse, a crowd, hence a tumult; and the idea here is, that these cares rushed upon him, or pressed upon him like a crowd of men or a mob that bore all before it. This is one of Paul's most energetic expressions, and denotes the incessant anxiety of mind to which he was subject.

The care of all the churches. The care of the numerous churches which he had established, and which needed his constant supervision. They were young; many of them were feeble; many were made up of heterogeneous materials; many composed of Jews and Gentiles mingled together, with conflicting prejudices, habits, preferences; many of them were composed of those who had been gathered from the lowest ranks of life; and questions would be constantly occurring, relating to their order and discipline, in which Paul would feel a deep interest, and which would naturally be referred to him for decision. Besides this, they had many trials. They were persecuted, and would suffer much. In their sufferings Paul would feel deep sympathy, and would desire, as far as possible, to afford them relief. In addition to the churches which he had planted, he would feel an interest in all others; and doubtless many cases would be referred to him, as an eminent apostle, for counsel and advice. No wonder that all this came rushing on him like a tumultuous assembly ready to overpower him.

(d) "care of all the churches" Acts 15:36-41

Who is weak, etc. I sympathize with all. I feel where others feel, and their sorrows excite deep sympathetic emotions in my bosom. Like a tender and compassionate friend I am affected when I see others in circumstances of distress. The word weak here may refer to any want of strength, any infirmity or feebleness arising either from body or mind. It may include all who were feeble by persecution or by disease; or it may refer to the weak in faith and doubtful about their duty, (1Cor 9:22,) and to those who were burdened with mental sorrows. The idea is, that Paul had a deep sympathy in all who needed such sympathy from any cause. And the statement here shows the depth of feeling of this great apostle; and shows what should be the feeling of every pastor. Rom 12:15.

And I am not weak? I share his feelings, and sympathize with him. If he suffers, I suffer. Bloomfield supposes that Paul means, that in the case of those who were weak in the faith he accommodated himself to their weakness, and thus became all things to all men. 1Cor 9:22. But it seems to me probable that he uses the phrase here in a more general sense, as denoting that he sympathized with those who were weak and feeble in all their circumstances.

Who is offended. σκανδαλιζεται. Who is scandalized. The word means, properly, to cause to stumble and fall; hence to be a stumbling-block to any one; to give or cause offence to any one. The idea here seems to be, "Who is liable to be led astray; who has temptations and trials that are likely to lead him to sin or to cause him to fall, and I do not burn with impatience to restore him, or with indignation against the tempter?" In all such cases Paul deeply sympathized with them, and was prompt to aid them.

And I burn not? That is, with anger or with great agitation of mind at learning that any one had fallen into sin. This may either mean that he would burn with indignation against those who had led them into sin, or be deeply excited in view of the disgrace which would be thus brought on the Christian cause. In either case it means that his mind would be in a glow of emotion; he would feel deeply; he could not look upon such things with indifference, or without being deeply agitated. With all he sympathized; and the condition of all, whether in a state of feeble faith, or feeble body, or falling into sin, excited the deepest emotions in his mind. The truth here taught is, that Paul felt a deep sympathy for all others who bore the Christian name, and this sympathy for others greatly increased the cares and toils of the apostolic office which he sustained. But having given this exposition, candour compels me to acknowledge that the whole verse may mean, "Who is feeble in the faith in regard to certain observances and rites and customs, (1Cor 9:22,) and I do not also evince the same? I do not rouse their prejudices, or wound their feelings, or alarm them. On the other hand, who is scandalized, or led into sin by the example of others in regard to such custom; who is led by the example of others into transgression, and I do not burn with indignation?" In either case, however, the general sense is, that he sympathized with all others.

(e) "is weak" 1Cor 9:22 (*) "offended" "stumbleth"

If I must needs glory. It is unpleasant for me to boast, but circumstances have compelled me. But since I am compelled, I will not boast of my rank, or talents, but of that which is regarded by some as an infirmity.

Mine infirmities. Greek, "the things of my weakness." The word here used is derived from the same word which is rendered "weak" in 2Cor 11:29. He intends doubtless to refer here to what had preceded in his enumeration of the trials which he had endured. He had spoken of sufferings. He had endured much. He had also spoken of that tenderness of feeling which prompted him to sympathize so deeply when others suffered. He admitted that he often wept, and trembled, and glowed with strong feelings on occasions which perhaps to many would not seem to call for such strong emotions, and which they might be disposed to set down as a weakness or infirmity. This might especially be the case among the Greeks, where many philosophers, as the Stoics, were disposed to regard all sympathetic feeling, and all sensitiveness to suffering, as an infirmity. But Paul admitted that he was disposed to glory in this alone. He gloried that he had suffered so much; that he had endured so many trials on account of Christianity; and that he had a mind that was capable of feeling for others, and of entering into their sorrows and trials. Well might he do this; for there is no more lovely feature in the mind of a virtuous man, and there is no more lovely influence of Christianity than this, that it teaches us to "bear a brother's woes," and to sympathize in all the sorrows and joys of others. Philosophy and infidelity may be dissocial, cheerless, cold; but it is not so with Christianity. Philosophy may snap asunder all the cords which bind us to the living world; but Christianity strengthens these cords. Cold and cheerless atheism and scepticism may teach us to look with unconcern on a suffering world; but it is the glory of Christianity that it teaches us to feel an interest in the weal or woe of the obscurest man that lives, to rejoice in his joy and to weep in his sorrows.

(a) "will glory" 2Cor 12:5,9,10

The God and Father, etc. Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question. See 2Cor 11:10. Comp. Rom 9:1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows--for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is, probably, that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extraordinary that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the ever-blessed God. This appeal is made with great reverence. It is not rash, or bold, and is by no means irreverent or profane, he appeals to God as the Father of the Redeemer whom he so much. venerated and loved, and as himself blessed for evermore. If all appeals to: God were made on as important occasions as this, and with the same profound veneration and reverence, such appeals would never be improper, and we should never be shocked, as we are often now, when men appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.

(b) "God and Father" Gal 1:3 (c) "which is blessed" Rom 9:5 (d) "that I lie not" 1Thes 2:5

In Damascus. This circumstance is mentioned as an additional trial. It is evidently mentioned as an instance of peril which had escaped his recollection in the rapid account of his dangers enumerated in the previous verses. It is designed to show what imminent danger he was in, and how narrowly he escaped with his life. On the situation of Damascus, Acts 9:2. The transaction here referred to is also related by Luke, (Acts 9:24,25,) though without mentioning the name of the king, or referring to the fact that the governor kept the city with a garrison.

The governor. Greek, οεθναρχης, the ethnarch; properly a ruler of the people, a prefect, a ruler, a chief. Who he was is unknown, though he was evidently some officer under the king. It is not improbable that he was a Jew, or at any rate he was one who could be influenced by the Jews, and who was doubtless excited by the Jews to guard the city, and if possible to take Paul as a malefactor. Luke informs us (Acts 9:23,24) that the Jews took counsel against Paul to kill him, and that they watched the gates night and day to effect their object. They doubtless represented Paul as an apostate, and as aiming to overthrow their religion. He had come with an important commission to Damascus, and had failed to execute it; he had become the open friend of those whom he came to destroy; and they doubtless claimed of the civil authorities of Damascus that he should be given up and taken to Jerusalem for trial. It was not difficult, therefore, to secure the co-operation, of the governor of the city in the case, and there is no improbability in the statement.

Under Aretas the king. There were three kings of this name who are particularly mentioned by ancient writers. The first is mentioned in 2 Mac. v. 8, as the "king of the Arabians." He lived about one hundred and seventy years before Christ, and of course could not be the one referred to here. The second is mentioned in Josephus, Ant., b. xiii., chap. xv., & 2. He is first, mentioned as having reigned in Coelo-Syria, but as being called to the government of Damascus by those who dwelt there, on account of the hatred which they bore to Ptolemy Meneus. Whiston remarks in a note on Josephus, that this was the first king of the Arabians who took Damascus and reigned there, and that this name afterwards became common to such Arabian kings as reigned at Damascus and at Petra. See Josephus, Ant., b. xvi., chap. ix., . 4. Of course this king reigned some time before the transaction here referred to by Paul. A third king of this name, says Rosenmuller, is the one mentioned here. He was the father-in-law of Herod Antipas. He made war with his son-in-law Herod, because he had repudiated his daughter, the wife of Herod. This he had done in order to marry his brother Philip's wife. Mt 14:3. On this account, Aretas made war with Herod; and in order to resist him, Herod applied to Tiberius the Roman emperor for. aid. Vitellius was sent by Tiberius to subdue Aretas, and to bring him dead or alive to Rome. But before Vitellius had embarked in the enterprise, Tiberius died, and thus Aretas was saved from ruin. It is supposed that in this state of things, when thus waging war with Herod, he made an incursion to Syria and seized upon Damascus, where he was reigning when Paul went there; or if not reigning there personally, he had appointed an ethnarch or governor, who administered the affairs of the city in his place.

Kept the city, etc. Luke (Acts 9:24) says that they watched the gates day and. night to kill him. This was probably the Jews. Meantime the ethnarch guarded the city, to prevent his escape. The Jews would have killed him at once; the ethnarch wished to apprehend him and bring him to trial. In either case Paul had much to fear, and he therefore embraced the only way of escape.

With a garrison. The word which is used here in the original (φρουρεω) means simply to watch; to guard; to keep. Our translation would seem to imply that there was a body of men stationed in order to guard the city. The true idea is, that there were men who were appointed to guard the gates, of the city, and to keep watch lest he should escape them. Damascus was surrounded, as all ancient cities were, with high walls, and it did not occur to them that he could escape in any other way than by the gates.

(e) "the governor" Acts 9:24,25

And through a window. That is, through a little door or aperture in the wall; perhaps something like an embrasure, that might have been large enough to allow a man to pass through it. Luke says (Acts 9:25) that they let him down "by the wall." But there is no inconsistency. They doubtless first passed him through the embrasure or loop-hole in the wall, and then let him down gently by the side of it. Luke does not say it was over the top of the wall, but merely that he descended by the wall. It is not probable that an embrasure or opening would be near the bottom, and consequently there would be a considerable distance for him to descend by the side of the wall after he had passed through the window. Bloomfield, however, supposes that the phrase employed by Luke, and rendered "by the wall," means properly "through the wall." But I prefer the former interpretation.

In a basket. The word here used (σαργανη) means anything braided or twisted; hence a rope-basket, a net-work of cords, or a wicker hamper. It might have been such an one as was used for catching fish, or it might have been made for the occasion. The word used by Luke (Acts 9:25) is σπυρις-a word usually meaning a basket for storing grain, provisions, etc. Where Paul went immediately after he had escaped them, he does not here say. From Gal 1:17, it appears that he went into Arabia, where he spent some time, and then returned to Damascus, and after three years he went up to Jerusalem. It would not have been safe to have gone to Jerusalem at once; and he therefore waited for the passions of the Jews to have time to cool, before he ventured himself again in their hands.

Remarks on 2nd Corinthians Chapter 11

(1.) There may be circumstances, but they are rare, in which it may be proper to speak of our own attainments, and of our own doings, 2Cor 11:1. Boasting is in general nothing but folly--the fruit of pride; but there may be situations when to state what we have done may be necessary to the vindication of our own character, and may tend to honour God. Then we should do it--not to trumpet forth our own fame, but to glorify God, and to advance his cause. Occasions occur but rarely, however, in which it is proper to speak in this manner of ourselves.

(2.) The church should be pure. It is the bride of the Redeemer; the "Lamb's wife," 2Cor 11:2. It is soon to be presented to Christ, soon to be admitted to his presence. How holy should be that church which sustains such a relation! How anxious to be worthy to appear before the Son of God!

(3.) All the individual members of that church should be holy, 2Cor 11:2. They, as individuals, are soon to be presented in heaven as the fruit of the labours of the Son of God, and as entitled to his eternal love. How pure should be the lips that are soon to speak his praise in heaven! How pure the eyes that are soon to behold his glory! how holy the feet that are soon to tread his courts in the heavenly world!

(4.) There is great danger of being corrupted from the simplicity that is in Christ, 2Cor 11:3. Satan desires to destroy us; and his great object is readily accomplished if he can seduce Christians from simple devotedness to the Redeemer; if he can secure corruption in doctrine or in the manner of worship, and can produce conformity in dress and in-the style of living to this world. Formerly, he excited persecution; but in that he was foiled. The more the church was persecuted, the more it grew. Then he changed his ground. What he could not do by persecution he sought to do by corrupting the church; and in this he has been by far more successful. This can be done slowly, but certainly; effectually, but without exciting suspicion. And it matters not to Satan whether the church is crippled by persecution, or its zeal destroyed by false doctrine and by conformity to the world. His aim is secured; and the power of the church destroyed. The form in which he now assails the church is by attempting to seduce it from simple and hearty attachment to the Saviour. And, oh, in how many instances is he successful!

(5.) Our religion has cost much suffering, We have in this chapter a detail of extraordinary trials and sorrows in establishing it; and we have reason to be thankful, in some degree, that the enemies of Paul made it necessary for him to boast in this manner. We have thus some most interesting details of facts of which otherwise we should have been ignorant; and we see that the life of Paul was a life of continual self-denial and toil. By sea and land; at home and abroad; among his own countrymen and strangers, he was subjected to continued privations and persecution. So it has been always in regard to the establishment of the gospel. It began its career in the sufferings of its great Author, and the foundation of the church was laid in his blood. It progressed amidst sufferings; for all the apostles, except John, it is supposed, were martyrs. It continued to advance amidst sufferings--for ten fiery persecutions raged throughout the Roman empire, and thousands died in consequence of their professed, attachment to the Saviour. It has been always propagated in heathen lands by self-denials and sacrifices, for the life of a missionary is that of sacrifice and toil. How many such men as David Brainerd and Henry Martyn have sacrificed their lives in order to extend the true religion around the world!

(6.) All that we enjoy is the fruit of the sufferings, toils, and sacrifices of others. We have not one Christian privilege or hope which has not cost the life of many a martyr. How thankful should we be to God that he was pleased to raise up men who would be willing thus to suffer, and that he sustained and kept them until their work was accomplished!

(7.) We may infer the sincerity of the men engaged in propagating the Christian religion. What had Paul to gain in the sorrows which he endured? Why did he not remain in his own land, and reap the honours which were then fully within his grasp? The answer is an easy one. It was because he believed that Christianity was true; and believing that, he believed that it was of importance to make it known to the world. Paul did not endure these sorrows, and encounter these perils, for the sake of pleasure, honour, or gain. No man who reads this chapter can doubt that he was sincere, and that he was an honest man.

(8.) The Christian religion is therefore true. Not because the first preachers were sincere--for the advocates of error are often sincere, and are willing to suffer much, or even to die as martyrs; but because this was a case when their sincerity proved the facts in regard to the truth of Christianity. It was not sincerity in regard to opinions merely, it was in regard to facts. They not only believed that the Messiah had come, and died, and risen again, but they saw him-- saw him when he lived; saw him die; saw him after he was risen; and it was in relation to these facts that they were sincere. But how could they be deceived here? Men may be deceived in their opinions; but how could John, e.g., be deceived in affirming that he was intimately acquainted--the bosom friend--with Jesus of Nazareth; that he saw him die; and that he had conversed with him after he had died? In this he could not be mistaken; and sooner than deny this, John would have spent his whole life in a cave in Patmos, or have died on the cross or at the stake. But if John saw all this, then the Christian religion is true.

(9.) We should be willing to suffer now. If Paul and the other apostles were willing to endure so much, why should not we be? If they were willing to deny themselves so much in order that the gospel should be spread among the nations, why should not we be? It is now just as important that it should be spread as it was then; and the church should be just as willing to sacrifice its comforts to make the gospel known as it was in the days of Paul. We may add, also, that if there was the same devotedness to Christ evinced by all Christians now which is described in this chapter; if there was the same zeal and self-denial, the time would not be far distant when the gospel would be spread all around the world. May the time soon come when all Christians shall have the same self-denial as Paul; and especially when all who enter the ministry shall be WILLING to forsake country and home, and to encounter peril in the city and the wilderness, on the sea and the land--to meet cold, and nakedness, hunger, thirst, persecution, and death in any way--in order that they may make known the name of the Saviour to a lost world!

Observe here, 1. That which the apostle calls his folly is his speaking so much in his own commendation and praise, because ordinarily self-commendation has a very great shew of folly in it, though not always. As if he had said, "I would you could bear with me a little, in that, which looks like a foolish boasting in me, namely, my glorying in my performances, in my services and sufferings, amongst you; and indeed, you must bear with me herein."

Where note, That although the apostle lay under a necessity to commend himself for the vindication of his office, which made him free from folly in this matter; yet because, generally speaking, self-commendation usually proceeds from folly and vanity, and such as did not know the necessity which lay upon St. Paul thus to speak, would be apt to impute folly to him for thus speaking, he therefore calls it folly himself first, and tells the Corinthians, they did and must bear with it.

Observe, 2. The reason assigned, which constrained the apostle thus to do it, was his holy jealousy for them. He had, by preaching of the gospel, brought them to know and believe in Christ, and so, by converting them to the Christian faith, had espoused them to Christ: He earnestly therefore desired that he might present them a pure and chaste virgin; that is, a spotless church unto Christ. As the Jews say, that Moses espoused Israel to God in Mount Sinai, when he made them enter into covenant with him there; so says the apostle here, by converting you to the Christian faith, I have espoused you to one husband, even Christ.

Our apostle having in the foregoing verses, with a rhetorical insinuation, begged their pardon and their patience, whilst by a just and necessary commendation of himself, he vindicated his person and office from contempt: and having shewn, that what he did and said, was the fruit and effect of a pious jealousy, or holy love, mixed with fear: accordingly, he tells them very plainly in this verse, that he was really afraid of them, lest as Eve was seduced by the subtilty of the devil, so their minds should be corrupted by false apostles, and seduced from the pure doctrine of the gospel: For as the noblest and most generous wine is adulterated by mingling it with water, so is the doctrine of the gospel corrupted, by mixing with it either philosophical speculations, or Jewish traditions, or any sort of human inventions. Well therefore might the apostle say, I fear less your minds should be corrupted from the simplicity that is in Christ.

As if the apostle had said, "It is one Christ, one Spirit, one gospel, and not many which we have preached, and you have received; now, if your new teachers, the false apostles, have another Christ to set forth, more excellent gifts of the Spirit to boast of, another gospel to preach unto you, which I never preached amongst you, let them be heard and received:" But this being impossible, they might well bear with him in his modest boasting and glorying in what he had done and suffered amongst them, by whose ministry they were at first converted to Christianity.

Observe here, 1. The great modesty of the apostle in this expression; I suppose I was not a wit behind the chiefest apostles. He might have said he was equal with them, and in some sense superior to them, even the most eminent of them, Peter, James, and John. Indeed the apostleship, as an office, was of equal honour in all the apostles; but even amongst them, some had more excellent gifts, and greater enlargements, and did more signal services than others. Thus one of those stars differed from another in brightness and glory.

But, observe, 2. Before whom it is that St. Paul thus compares himself with the chiefest apostles: it was not before the true, but the false apostles, that he makes this modest boast. He did not contend with any of the apostles of Christ for the upper hand, nor say, I am not behind any of you, or I am better than any of you; but he only gives check to those false apostles who undervalued him, and poured contempt upon him. He who said at another time, I am not worthy to be called an apostle, says here, I am not behind the chiefest apostle.

From whence we learn, That the ministers of Christ may stand upon terms of credit with those that vilify their persons, disparage their function, and discredit that honourable work which God hath called them unto. Though all ambitious contending with others is odious, yet no man ought to betray either the truth of God or his own integrity, lest he should be counted contentious. He purchases the opinion of an humble and peaceable minister too dear; who either pays the faith of God for it, or his own credit: something of reputation being absolutely necessary in a minister, to render his labours successful.

Observe, 3. The objection which the false apostles, those proud boasters of their eloquence, made against St. Paul, namely, that he was rude in speech. That the apostle had some imperfection in his speech or utterance, is the opinion of many. Others affirm, that he was an eloquent preacher, from Acts 19:12 where he is compared to Mercurius for it; but he did not think fit, in his ministry, to use the Grecian flaunting way in ostentation thereof, that so the power of the gospel might not seem to be placed in human wisdom. "However, says the apostle, though I be rude in speech, yet not in knowledge; if my language has nothing extraordinary in it, yet sure nothing can be objected against my skill in the mysteries of salvation. But I need not tell you of this, who have had the proof of it in my ministry amongst yourselves."

Note, we hear, The manner and methods of St. Paul's preaching; it was grave and serious, pious and ardent, plain and profitable. No doubt he could have acted the orator in the pulpit, as well as most: But he chose rather to speak close and home to the consciences of men, in a plain and familiar style, delivering all his evangelical and apostolical precepts so plainly, that the weakest capacities might understand and receive them. Plain truths, without any art or varnish, may be conveyed with more warmth and vigour to the conscience, than all the charms of human eloquence from the most fluent and popular tongue.

Observe here, 1. That St. Paul, in his former epistle to the Corinthians, abundantly proved the lawfulness of his taking maintenance from those to whom he preached the gospel: Yet here he tells the Corinthians, he preached freely to them, without putting them to any charge, though at the same time, he had subsistence from the brethren of Macedonia.

From whence learn, That one church ought to contribute towards the furtherance of the gospel in and amongst other churches. Here the brethren in Macedonia supplied the apostle with maintenance, whilst he preached to the church at Corinth.

Observe, 2. The reason why St. Paul did preach the gospel without receiving any thing for the same at Corinth; namely, to cut off occasion from the false apostles, who sought occasion to traduce and slander him, as a poor indigent fellow that preached for bread, and gloried that he preached freely.

Where note, That it is probable, that these false apostles were some rich men, who took no pay of the churches for what they did, but preached, or rather deceived freely, and would have reproached the apostle as a mercenary preacher, had he taken any thing.

From the whole, learn, 1. That it is agreeable to the mind of Christ, that the ministers and dispensers of his gospel should be maintained. A maintenance for the ministry, is certainly of divine right.

Learn, 2. That the apostles themselves did not all work, at least, not at all times, for their livelihood, but, generally speaking, did always receive maintenance from the churches: ver, 8, I robbed other churches, taking wages of them. We do not find the eleven apostles, after the Holy Ghost came upon them, wrought afterwards with their hands for their livelihood, but gave themselves continually to prayer, and to the ministry of the word, Acts 4:4.

Learn, 3. That though St. Paul did labour with his own hands at Corinth, and refused maintenance, for the reason forementioned, yet his example doth not enjoin us to work for our subsistence, with the labour of our hands, nor forbid us to take maintenance, when the churches we serve are able to maintain us. St. Paul tells us, when he wrought with his hands, he had then a power to leave working, 1Cor 9:6. He had a right to a maintenance from the church at Corinth, though, upon prudential consideration, he did forbear it, and no law of Christ restrained him from it.

Learn, 4. That there have been persons, all along, from the first planting and preaching of the gospel, who have sought occasion, and taken all occasions, though very unjustly, to charge the ministers of Christ with covetousness, worldly mindedness, and with preaching for filthy lucre sake. It was St. Paul's own case here; and therefore, says he, will I glory in this, that at Corinth, and all Achaia, I have preached freely, to cut off occasion from them that desire occasion, to charge me with covetousness and worldly-mindedness, which he would by no means give them an handle for. And thus it continues to this day: Let a minister be never so laborious in his office, or inoffensive in his life, if he expects but a moderate part of what is his just due, there are those that will cheat him of one half of his right, and them charge him with covetousness for demanding the other.

Observe, lastly, The description and character here given by St. Paul of the false apostles, They transform themselves into the apostles of Christ. that is, they pretend themselves to be Christ's apostles, and act as if they were such indeed; they take up the doctrine of Christ in some things which the holy apostles taught, but it was that they might weaken the estimation of the true apostles in the hearts of the Corinthians, and set up themselves there.-

These false apostles was Judaizing Christians, who mingled Judaism with Christianity, and endeavoured to bring the Corinthians under the bondage of the ceremonial law. Behold here the first heresy with which the wisdom of God was pleased to exercise the church, even in the apostles' days, that no church, and no age of the church, might pass without some temptation and trial; they transform themselves into the apostles of Christ, even as Satan himself is transformed into an angel of light. Then is Satan an angel of light, when he suggests good for evil ends, and under specious pretences of bringing glory to God, doth tempt persons to transgress the will of God.

Thus the false apostles would preach error with as great zeal and industry, as the apostles of Christ did preach truth, and use their utmost arguments, persuasions, and motives, for embracing of error, which the holy apostles did for the entertainment of truth, seeming to do the same things that the true ministers of Christ did. It is very possible for men to be really Satan's instruments, animated and taught by him to do his work, against the interest of Christ and his truth, and yet, at the same time, pretend to excel and go beyond Christ's faithful ministers in preaching truth and holiness. So that the highest pretences to truth, orthodoxness, free grace, purity, and unity, are no sufficient evidences of a true ministry. Satan and his ministers, who love to transform themselves sometimes into angels of light, may pretend to all these, and are, notwithstanding, the sworn enemies of Christ and his kingdom.

Here our apostle returns again to his own just and necessary vindication of himself; he acknowledges it unbecoming and unseemly in itself to boast much: and that boasting is the usual mark of a fool; but it is no folly when the interest of God and souls require it: It was only seemingly, and not really, his folly; though it had the appearance of folly, in ostentation; yet with respect to the scope, the aim, and end, and design of it, it was needful and necessary,

But yet he tells them, that what he had before spoke, and was now farther about to speak, he spake not after the Lord: that is, as if the Lord commanded any such boasting and glorying in ourselves, as for ourselves. He did not pretend to have any special command from God, to enlarge so copiously in his own commendation: for the Spirit of God no where advises us to commend ourselves, or to glory either in the sufferings we have undergone, or the services we have done: Yet what the apostle here said and did, though not after the Lord, yet was it not contrary to the Lord, or to the direction of his word, which no-where commands us to conceal what grace God has wrought in us, or the good done by us, upon a fitting occasion, and with a sincere design, that he, and not ourselves, may have the praise and glory of it.

Here our apostle, with some kind of salt and smartness, reflects upon the Corinthians (whom ironically he calls wise men) for suffering themselves to be imposed upon by their false teachers, to be tyrannized over, to be spunged upon and exhausted, to be brought again into bondage to Jewish ceremonies, to be smitten on the face; that is, to be upbraided to their very faces, because they had subjected themselves to so mean and weak a person as Paul, a tentmaker. However, he assures them, that in any thing according to the flesh, wherein the false apostles could glory, he could glory also.

Here note, That by glorying after the flesh, is meant glorying in any external privileges and outward advantages, particularly in glorying that they were the seed of Abraham according to the flesh; for the Jews had a very high opinion of themselves, as being the seed of Abraham, and the only people of God, by visible profession, at that time in the world; having contemptible thoughts of all others, whom they called the profane, and the people of the earth, likening them to dogs.

Now the apostle tells the Corinthians plainly, That although there is nothing after the flesh which deserves greatly to be gloried in, yet seeing that the false apostles did pride themselves in these things, he could boast of the same carnal privileges with them, and glory after the flesh as well as themselves; and accordingly, thus he speaks in the following verses:

That is, I have suffered more for Christ, by stripes, by imprisonments, by daily dying, that any of them have done.

Here note, That these false teachers, the Judaizing doctors, were most certainly of the Jewish race; and that they were not only converted to, but did preach up the faith of Christ; but withal, the necessity of circumcision, and the observation of the Jewish rites. These teachers went from Judea, and gave great disturbance to all Christian churches; as Corinth, Galatia, and Philippi: And we often find St. Paul complaining of them, by the name of those of the circumcision; because they required of such as did embrace Christianity, to submit to circumcision and the Jewish law.

The law in Deut 25:3 allowed forty stripes to be given to them that were worthy to be beaten, but forbade them to exceed that number: But it being their custom to beat them with a whip that had three cords, they must either stop at thirty-nine, or exceed and go to forty-two.

Here observe, That the apostle contending with these false teachers, proves the truth of his ministry and apostleship; not, as elsewhere, from the miracles and gifts of the Holy Ghost, which did accompany his preaching, but from his sufferings, as being the things which these false apostles could not pretend unto, and so could not glory that they were like unto him in them.

Behold what a catalogue the apostle here gives of his sufferings and services: He was scourged by the Jews with whips, beaten by the Gentiles with rods, stoned by the rabble, thrice suffered shipwreck, a night and a day tossed to and fro upon the sea, and in great danger of perishing; in journeyings often from one country to another, to preach, plant, and propagate the gospel; in perils at sea and land, by pirates and robbers; in perils by his countrymen the Jews; in perils in the cities, Damascus, Ephesus, and Jerusalem; in perils in wildernesses and deserts; in perils amongst false brethren, men of the Christian profession; in weariness and painfulness, by travelling from place to place; in hunger and thirst, in fastings often, that is, in necessitated hunger often, and in voluntary fastings frequent, for spiritual purposes; in cold and nakedness, that is, very poor and thin in clothing.

Lord! what tongue can utter, or what heart can conceive, the pains which the apostle took, or the hazards which he run, in preaching the gospel to a lost world? And yet the good man heartily thanks our Lord Jesus Christ for all that, who had counted him faithful, and put him into the ministry. Verily none of the ministers of Christ have any reason or cause to repent of the the choice of their office, whatever services they undertake, or whatever sufferings or reproaches it either hath or may expose them to. Alas! what is all that we feel, to what this apostle underwent? And what is all that he underwent for Christ, compared with that transcendent reward which is in the hand of Christ, both for him and us.

The apostle's burden of outward troubles was discovered before: His burden of inward care is declared now. Besides, those things which were afflicting to him from without, the care and business of all the new-planted churches was daily upon his heart and hand; besides all his bodily labours by journeying and travelling incessantly from place to place, his solicitous care and thoughtfulness of mind, for the prosperity and happiness of all the churches of Christ, both near and afar off, was great and pressing; the holy man felt as much by sympathy as he did by sense. Many were the personal troubles which he had felt, but more were the churches troubles of which he had feeling; concerning which, he thus expresses himself in the next verse:

That is, "What particular church, or what particular Christian in any of the churches of Christ, is weak in faith, or wavering in their profession: Where is the person that is assaulted with inward temptations, or outward troubles, and I do not sympathize with him, yea, burn with holy zeal and fervent desire for his settlement and establishing?" Sympathy among all the members, but especially in and among the ministers of Christ, is a great Christian duty: They ought to have a tender compassion to the whole flock, and also a quick sense both of the sins and the sufferings of every particular and individual member and part thereof.

As Christ, our head, is afflicted in all his church's afflictions, so ought we, as his ministers and members, to be afflicted in the afflictions of our fellow-brethren. He that has no cross of his own, must take up and bear his brother's: yea, he that has many of his own, must yet bear a part of all his brethren's crosses. Good men ever have been and are men of tender and compassionate dispositions, ready to mourn over, and lament for, both the sins and sufferings of others, from the overflowing of a Christ-like spirit in them. True goodness evermore promotes compassion.

By infirmities here, we are to understand sufferings, reproaches, and disgraces, afflictions and persecutions, for the sake of the gospel.

Where note, That the apostle chose rather to glory in what Christ had enabled him to suffer, than what he enabled him to do for him; he had wrought divers tongues, had done very great and eminent services for Christ; but not a word of these, because these indeed were evidences of the power of God in him, and of the favour of God towards him, but no demonstrations of any inherent grace or goodness in him; whereas his patient bearing of such sharp, long, and continual undeniable proofs of extraordinary measures of faith, and patience, of holy self-denial, and eminent love to God, and consequently were a truer and greater cause of boasting than extraordinary gifts and miraculous operations.

Observe here, How the apostle, in a most awful and solemn manner, appeals to the all-knowing and heart-searching God, that the foregoing account of his sufferings for Christ and his gospel was the exact truth and no lie. He calls God to bear witness to the certainty of all that he had said of him the Father of our Lord Jesus, who is blessed for evermore, affords an undeniable argument to prove the Godhead of Christ; this doxology, blessed for evermore, being a term of honour usually annexed by the Jews at the naming of God.

The apostle concludes this chapter, containing a relation of his sufferings, with a remarkable deliverance which God gave him from danger and death, at the city of Damascus, soon after his conversion, of which mention is made, Acts 9:24-25.

The Jews, whom he confuted and confounded with his arguments at Damascus, sought to kill him; to effect which, they had by some means or other, brought over Aretas, who was king, under the Roman emperor, at Damascus, and he engages with the Jews in persecuting the holy and innocent apostle. He shuts up the gates of the city, keeps his soldiers in arms, and uses all possible means to prevent the apostle's escape.

But what saith the Psalmist? Except the Lord keep the city, the watchman waketh but in vain, Ps 127:1 either to keep out those whom he will have in, or to keep in those whom he will have out. All the wall shall be an open gate to those whom Divine Providence will have to escape; as here to St. Paul, being let down over the wall by a rope in a basket. Neither was it any evidence of cowardice that the apostle now fled, nor in the least degree sinful; our Lord having given us a particular license in the case, saying, When they persecute you in one city, fly to another. Besides, the persecution now raised was directly levelled against the apostle in particular.

It was therefore piously done in the disciples, and prudently done in himself, to attend the means of his own preservation. As the husbandman doth not commit all his corn to the oven, but saves some for seed; so doth God in persecution. All are not martyrs; and none shall be so presently: they must first finish their course of obedience before they finish their course with joy.

Happy soul, that can say with this great and good man, I have fought the good fight, I have finished my course, I have kept the faith, I am ready to be offered up: henceforth is laid up for me a crown of glory, which fadeth not away. Amen.