2 Corinthians 2 commentary

The apostle desired to have a cheerful meeting with them; and he had written in confidence of their doing what was to their benefit and his comfort; and that therefore they would be glad to remove every cause of disquiet from him. We should always give pain unwillingly, even when duty requires that it must be given.

The apostle desires them to receive the person who had done wrong, again into their communion; for he was aware of his fault, and much afflicted under his punishment. Even sorrow for sin should not unfit for other duties, and drive to despair. Not only was there danger last Satan should get advantage, by tempting the penitent to hard thoughts of God and religion, and so drive him to despair; but against the churches and the ministers of Christ, by bringing an evil report upon Christians as unforgiving; thus making divisions, and hindering the success of the ministry. In this, as in other things, wisdom is to be used, that the ministry may not be blamed for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Satan has many plans to deceive, and knows how to make a bad use of our mistakes.

A believer's triumphs are all in Christ. To him be the praise and glory of all, while the success of the gospel is a good reason for a Christian's joy and rejoicing. In ancient triumphs, abundance of perfumes and sweet odours were used; so the name and salvation of Jesus, as ointment poured out, was a sweet savour diffused in every place. Unto some, the gospel is a savour of death unto death. They reject it to their ruin. Unto others, the gospel is a savour of life unto life: as it quickened them at first when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life. Observe the awful impressions this matter made upon the apostle, and should also make upon us. The work is great, and of ourselves we have no strength at all; all our sufficiency is of God. But what we do in religion, unless it is done in sincerity, as in the sight of God, is not of God, does not come from him, and will not reach to him. May we carefully watch ourselves in this matter; and seek the testimony of our consciences, under the teaching of the Holy Spirit, that as of sincerity, so speak we in Christ and of Christ.

1 But I had determined Whoever it was that divided the chapters, made here a foolish division. For now at length the Apostle explains, in what manner he had spared them. “I had determined,” says he, “not to come to you any more in sorrow,” or in other words, to occasion you sorrow by my coming. For he had come once by an Epistle, by means of which he had severely pained them. Hence, so long as they had not repented, he was unwilling to come to them, lest he should be constrained to grieve them again, when present with them, for he chose rather to give them longer time for repentance. “De se repentir et amender;” — “For repentance and amendment.” The word ἔκρινα (I determined) must be rendered in the pluperfect tense, “Et de faict il faut necessairement traduire, l’auoye delitere: non pas, l’ay deliberé;” — “And indeed we must necessarily render it — I had determined: not I have determined.” for, when assigning a reason for the delay that had occurred, he explains what had been his intention previously.

2. For if I make you sorry Here we have the proof of the foregoing statement. No one willingly occasions sorrow to himself. Now Paul says, that he has such a fellow-feeling with the Corinthians, “C’est à dire vne telle conuenance et conionction de nature et d’affections, entre luy et les Corinthiens;” — “That is to say, such an agreement and connection of nature and affections between him and the Corinthians.” that he cannot feel joyful, unless he sees them happy. Nay more, he declares that they were the source and the authors of his joy — which they could not be, if they were themselves sorrowful. If this disposition prevail in pastors, it will be the best restraint, to keep them back from alarming with terrors those minds, which they ought rather to have encouraged by means of a cheerful affability. For from this arises an excessively morose harshness “La seuerite trop grande et chagrin;” — “An excessive severity and chagrin.” — so that we do not rejoice in the welfare of the Church, as were becoming.

2 Corinthians 2:3-5

3. And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

3. Et scripseram vobis hoc, ne veniens tristitiam super tristitiam haberem, a quibus oportebat me gaudere: fiduciam habens de vobis omnibus, quod meum gaudium vestrum omnium sit.

4. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

4. Ex multa enim afflictione et angustia cordis scripsi vobis per multas lacrimas: non ut contristaremini, sed ut caritatem cognosceretis, quam habeo abundantius erga vos.

5. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

5. Si quis autem contristavit, non me contristavit, sed ex parte: ut ne vos omnes gravem.

3. I had written to you. As he had said a little before, that he delayed coming to them, in order that he might not come a second time in sorrow and with severity, (2 Corinthians 2:1,) so now also he lets them know, that he came the first time in sadness by an Epistle, that they might not have occasion to feel this severity when he was present with them. Hence they have no ground to complain of that former sadness, in which he was desirous to consult their welfare. He goes even a step farther, by stating that, when writing, he did not wish to occasion them grief, or to give any expression of displeasure, but, on the contrary, to give proof of his attachment and affection towards them. In this way, if there was any degree of keenness in the Epistle, he does not merely soften it, but even shows amiableness and suavity. When, however, he confesses afterwards, what he here denies, he appears to contradict himself. I answer, that there is no inconsistency, for he does not come afterwards to confess, that it was his ultimate object to grieve the Corinthians, but that this was the means, by which he endeavored to conduct them to true joy. Previously, however, to his stating this, he speaks here simply as to his design. He passes over in silence, or delays mentioning for a little the means, which were not so agreeable.

Having confidence This confidence he exercises towards the Corinthians, that they may thus in their turn be persuaded of his friendly disposition. For he that hates, is envious; but where joy is felt in common, there must in that case be perfect love. “Il faut bien dire que l’amitie y est entiere;” — “We cannot but say that there is entire friendship.” If, however, the Corinthians are not in accordance with Paul’s opinion and judgment as to them, they shamefully disappoint him.

4. For out of much affliction Here he brings forward another reason with the view of softening the harshness which he had employed. For those who smilingly take delight in seeing others weep, inasmuch as they discover thereby their cruelty, cannot and ought not to be borne with. Paul, however, declares that his feeling was very different. “Intensity of grief,” says he, “has extorted from me every thing that I have written.” Who would not excuse, and take in good part what springs from such a temper of mind, more especially as it was not on his own account or through his own fault, that he suffered grief, and farther, he does not give vent to his grief, with the view of lightning himself by burdening them, but rather, for the purpose of shewing his affection for them? On these accounts, it did not become the Corinthians to be offended at this somewhat severe reproof.

He adds, tears — which, in a man that is brave and magnanimous are a token of intense grief. Hence we see, from what emotions of mind pious and holy admonitions and reproofs must of necessity proceed. For there are many noisy reprovers, who, by declaiming, or rather, fulminating against vices, display a surprising ardour of zeal, while in the mean time they are at ease in their mind, “Ils ne s’en soucient point, et n’en sont nullement touchez;” — “They feel no concern as to it, and are in no degree affected by it.” so that it might seem as if they exercised their throat and sides “En criant;” — “In crying.” by way of sport. It is, however, the part of a pious pastor, to weep within himself, before he calls upon others to weep: There can be little doubt that our author had here in his eye the celebrated sentiment of Horace, in his “Ars Poetica,” 50:102 — “Si vis me flere, dolendum primum ipsi tibi;” — “If you would have me weep, weep first yourself.” — Ed. to feel tortured in silent musings, before he shows any token of displeasure; and to keep within his own breast more grief, than he causes to others. We must, also, take notice of Paul’s tears, which, by their abundance, shew tenderness of heart, but it is of a more heroical character than was the iron-hearted hardness of the Stoics. “Qui vouloyent apparoistre comme insensibles;” — “Who wished to seem as if they were devoid of feeling.” For the more tender the affections of love are, they are so much the more praiseworthy.

The adverb more abundantly may be explained in a comparative sense; and, in that case, it would be a tacit complaint — that the Corinthians do not make an equal return in respect of affection, inasmuch as they love but coldly one by whom they are ardently loved. I take it, however, in a more simple way, as meaning that Paul commends his affection towards them, in order that this assurance may soften down every thing of harshness that might be in his words.

5. But if any one. Here is a third reason with the view of alleviating the offense — that he had grief in common with them, and that the occasion of it came from another quarter. “We have,” says he, “been alike grieved, and another is to blame for it.” At the same time he speaks of that person, too, somewhat mildly, when he says, if any one — not affirming the thing, but rather leaving it in suspense. This passage, however, is understood by some, as if Paul meant to say: “He that has given me occasion of grief, has given offense to you also; for you ought to have felt grieved along with me, and yet I have been left almost to grieve alone. For I do not wish to say so absolutely — that I may not put the blame upon you all.” In this way the second clause would contain a correction of the first. Chrysostom’s exposition, however, is much more suitable; for he reads it as one continued sentence — “He hath not grieved me alone, but almost all of you. And as to my saying in part, I do so in order that I may not bear too hard upon him.” “The words may be rendered: ‘But if any one (meaning the incestuous person) have occasioned sorrow, he hath not so much grieved me, as, in some measure (that I may not bear too hard upon him) all of you ᾿Επιβαρῶ῎῝8217; must, with the Syr. version and Emmerling, be taken intransitively, in the sense — ‘ne quid gravius dicam,’ (that I may not say anything too severe,) i.e., ‘ne dicam nos solos,’ (that I may not say — us alone.) Of this sense of ἐπιβαρεῖν τινι, to bear hard upon, two examples are adduced by Wetstein from Appian.” — Bloomfield. — Ed. I differ from Chrysostom merely in the clause in part, for I understand it as meaning in some measure. I am aware, that Ambrose understands it as meaning — part of the saints, inasmuch as the Church of the Corinthians was divided; but that is more ingenious than solid.

2 Corinthians 2:6-11

6. Sufficient to such a man is this punishment, which was inflicted of many.

6. Sufficit ei, qui talis est, correctio, quae illi contigit a pluribus.

7. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

7. Ut potius e diverso debeatis condonare, et consolari: ne forte abundantiori tristitia absorbeatur, qui eiusmodi est.

8. Wherefore I beseech you that ye would confirm your love toward him.

8. Quamobrem obsecro vos, ut confirmetis erga eum caritatem.

9. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

9. Nam in hoc etiam scripseram vobis, ut probationem vestri cognoscerem: an ad omnia obedientes sitis.

10. To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

10. Cui autem condonatis, etiam ego: etenim cui condonavi, si quid condonavi, propter vos condonavi in conspectu Christi.

11. Lest Satan should get an advantage of us: for we are not ignorant of his devices.

11. Ut ne occupemur a Satana: non enim cogitationes eius ignoramus.

6. Sufficient. He now extends kindness even to the man who had sinned more grievously than the others, and on whose account his anger had been kindled against them all, inasmuch as they had connived at his crime. In his showing indulgence even to one who was deserving of severer punishment, the Corinthians have a striking instance to convince them, how much he disliked excessive harshness. It is true, that he does not act this part merely for the sake of the Corinthians, but because he was naturally of a forgiving temper; but still, in this instance of mildness, the Corinthians could not but perceive his remarkable kindness of disposition. In addition to this, he does not merely show himself to be indulgent, but exhorts others to receive him into favor, in the exercise of the same mildness.

Let us, however, consider these things a little more minutely. He refers to the man who had defiled himself by an incestuous marriage with his mother-in-law. As the iniquity was not to be tolerated, Paul had given orders, that the man should be excommunicated. He had, also, severely reproved the Corinthians, because they had so long given encouragement to that enormity “De ce qu’ils auoyent si longuement nourri ce mal — heureux en son peche;” — “Because they had so long encouraged that unhappy man in his sin.” by their dissimulation and patient endurance. It appears from this passage, that he had been brought to repentance, after having been admonished by the Church. Hence Paul gives orders, that he be forgiven, and that he be also supported by consolation.

This passage ought to be carefully observed, as it shows us, with what equity and clemency the discipline of the Church ought to be regulated, in order that there may not be undue severity. There is need of strictness, in order that the wicked may not be rendered more daring by impunity, which is justly pronounced an allurement to vice. But on the other hand, as there is a danger of the person, who is chastised, becoming dispirited, moderation must be used as to this — so that the Church shall be prepared to extend forgiveness, so soon as she is fully satisfied as to his penitence. In this department, I find a lack of wisdom on the part of the ancient bishops; and indeed they ought not to be excused, but on the contrary, we ought rather to mark their error, that we may learn to avoid it. Paul is satisfied with the repentance of the offender, that a reconciliation may take place with the Church. They, on the other hand, by making no account of his repentance, have issued out canons as to repentance during three years, during seven years, and in some cases during life. By these they exclude poor unhappy men from the fellowship of the Church. And, in this way, the offender is either alienated the more from the Church, or “Ou pour le moins;” — “Or at least.” is induced to practice hypocrisy. But even if the enactment were more plausible in itself, this consideration would, in my view, be enough to condemn it — that it is at variance with the rule of the Holy Spirit, which the Apostle here prescribes.

7. Lest such an one should be swallowed up by overmuch sorrow The end of excommunication, so far as concerns the power of the offender, is this: that, overpowered with a sense of his sin, he may be humbled in the sight of God and the Church, and may solicit pardon with sincere dislike and confession of guilt. The man who has been brought to this, is now more in need of consolation, than of severe reproof. Hence, if you continue to deal with him harshly, it will be — not discipline, but cruel domineering. Hence we must carefully guard against pressing them beyond this limit. “Plus qu’il est yci demonstré;” — “Beyond what is here pointed out.” For nothing is more dangerous, than to give Satan a handle, to tempt an offender to despair. Now we furnish Satan with arms in every instance, in which we leave without consolation those, who are in good earnest affected with a view of their sin.

9. For I had written to you also for this purpose. He anticipates an objection, that they might bring forward. “What then did you mean, when you were so very indignant, because we had not inflicted punishment upon him? From being so stern a judge, to become all at once a defender — is not this indicative of a man, that wavers between conflicting dispositions?” “D’vn homme inconstant, et qui est mené de contraires affections;” — “Of a man that is unsteady, and is influenced by conflicting dispositions.” This idea might detract greatly from Paul’s authority; but he answers, that he has obtained what he asked, and that he was therefore satisfied, so that he must now give way to compassion. For, their carelessness having been corrected, there was nothing to hinder their lifting up the man by their clemency, when now prostrate and downcast. “Ce poure homme le voyans bien confus et abbatu;” — “This poor man, on seeing him much abashed and overcome.”

10. To whom ye forgive. That he might the more readily appease them, he added his vote in support of the pardon extended by them. “A ce pecheur;” — “To this offender.” “Do not hesitate to forgive: I promise that I shall confirm whatever you may have done, and I already subscribe your sentence of forgiveness.” Secondly, he says that he does this for their sake; and that too, sincerely and cordially. He had already shown how desirous he was, that the man’s welfare should be consulted: he now declares, that he grants this willingly to the Corinthians.

Instead of the expression in the sight of Christ, some prefer person, “Aucuns aiment mieux dire, En la personne de Christ;” — “Some prefer to say, In the person of Christ.” because Paul in that reconciliation was in the room of Christ, “Estoit comme lieutenant de Christ;” — “Was as it were Christ’s lieutenant.” and did in a manner represent his person. Raphelius, in his Semicent. Annot., quotes a passage from Eusebius, (Hist. Eccl. lib. in. cap. 38,) in which he makes mention of the Epistle of Clement, ἣν ἐκ προσώπου τὢς’” Ρωμαίων ᾿Εκκλησίας” τὣ Κορινθίων διετυπώσατο — “which he wrote in the name of the Church of the Romans to that of the Corinthians.” — Ed. I am, however, more inclined to understand him as declaring, that he forgives sincerely and without any pretence. For he is accustomed to employ this phrase to express pure and undisguised rectitude. If, however, any one prefers the former interpretation, it is to be observed that the person of Christ is interposed, because there is nothing that ought to incline us more to the exercise of mercy.

11. That we may not be taken advantage of by Satan. This may be viewed as referring to what he had said previously respecting excessive sorrow. For it is a most wicked “Tres dangereuse;” — “Very dangerous.” fraud of Satan, when depriving us of all consolation, he swallows us up, as it were, in a gulf of despair; and such is the explanation that is given of it by Chrysostom. I prefer, however, to view it as referring to Paul and the Corinthians. For there was a twofold danger, that beset them from the stratagems of Satan — in the event of their being excessively harsh and rigorous, or, on the other hand, in case of dissension arising among them. For it very frequently happens, that, under colour of zeal for discipline, a Pharisaical rigour creeps in, which hurries on the miserable offender to ruin, instead of curing him. It is rather, however, in my opinion, of the second danger that he speaks; for if Paul had not to some extent favored the wishes of the Corinthians, Satan would have prevailed by kindling strife among them.

For we are not ignorant of his devices That is, “We know, from being warned of it by the Lord, that one stratagem to which he carefully has recourse is, that when he cannot ruin us by open means, he surprises us when off our guard by making a secret attack. The reader will find the same sentiment expressed more fully by Calvin, in the Argument on the First Epistle to the Corinthians, vol. 1, p. 38. — Ed. As, then, we are aware that he makes an attack upon us by indirect artifices, and that he assails us by secret machinations, we must look well before us, and carefully take heed that he may not, from some quarter, do us injury. He employs the word devices in the sense in which the Hebrews make use of the term זמה (zimmah,) but in a bad sense, The Hebrew term, זמה,(zimmah,) is used in a bad sense, (as meaning a wicked device,) in Proverbs 21:27, and Proverbs 24:9. The word employed by the apostle — νοήματα — is made use of by Homer, (Iliad 10:104, 18:328,) as meaning schemes or devices. — Ed. as meaning artful schemes and machinations, which ought not to be unknown to believers, and will not be so, provided they give themselves up to the guidance of God’s Spirit. In short, as God warns us, that Satan employs every means to impose upon us, and, in addition to this, shows us by what methods he may practice imposture upon us, it is our part to be on the alert, that he may have not a single chink to creep through.

2 Corinthians 2:12-17

12. Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord,

12. Porro quum venissem Troadem in Evangelium Christi; etiam ostio mihi aperto in Domino,

13. I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

13. Non habui relaxationem spiritui meo, eo quod non inveneram Titum fratrem meum; sed illis valedicens profectus sum in Macedoniam.

14. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

14. Deo autem gratia, qui semper triumphare nos facit in Christo; et odorem cognitionis eius manifestat per nos in omni loco.

15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

15. Quia Christi suavis odor sumus Deo, in iis qui salvi fiunt, et in iis qui pereunt.

16. To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?

16. Aliis quidem odor mortis in mortem, illis vero odor vitae in vitam; et ad haec quis idoneus?

17. For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

17. Non enim sumus quemadmodum multi, adulterantes sermonem Dei: sed tanquam ex sinceritate, tanquam ex Deo, in conspectu Dei in Christo loquimur. “Car nous ne sommes point comme plusieurs, corrompans la parolle de Dieu: ains nous parlons comme en purete, et comme de par Dieu, deuant Dieu en Christ, ou, Car nous ne faisons pas traffique de la parolle de Dieu, comme font plusieurs, ains nous parlons touchant Christ, ou selon Christ, comme en integrite, et comme de par Dieu, deuant Dieu;” — “For we are not as many, corrupting the word of God; but we speak, as in purity, and as from God, before God in Christ; or, For we do not make traffic of the word of God, as many do; but we speak concerning Christ, or according to Christ, as in integrity, and as from God, before God.”

12. When I had come to Troas By now mentioning what he had been doing in the mean time, in what places he had been, and what route he had pursued in his journeyings, he more and more confirms what he had said previously as to his coming to the Corinthians. He says that he had come to Troas from Ephesus for the sake of the gospel, for he would not have proceeded in that direction, when going into Achaia, had he not been desirous to pass through Macedonia. As, however, he did not find Titus there, whom he had sent to Corinth, and by whom he ought to have been informed respecting the state of that Church, though he might have done much good there, and though he had an opportunity presented to him, yet, he says, setting everything aside, he came to Macedonia, desirous to see Titus. Here is an evidence of a singular degree of attachment to the Corinthians, that he was so anxious respecting them, that he had no rest anywhere, even when a large prospect of usefulness presented itself, until he had learned the state of their affairs. Hence it appears why it was that he delayed his coming. He did not wish to come to them until he had learned the state of their affairs. Hence it appears, why it was that he delayed his coming. He did not wish to come to them, until he had first had a conversation with Titus. He afterwards learned from the report brought him by Titus, that matters were at that time not yet ripe for his coming to them. Hence it is evident, that Paul loved the Corinthians so much, that he accommodated all his journeyings and long circuits to their welfare, and that he had accordingly come to them later than he had promised — not from having, in forgetfulness of his promise, rashly changed his plan, or from having been carried away by some degree of fickleness, (2 Corinthians 1:17,) but because delay was more profitable for them.

A door also having been opened to me. We have spoken of this metaphor when commenting on the last chapter of the First Epistle. (1 Corinthians 16:9.) Its meaning is, that an opportunity of promoting the gospel had presented itself. Elsner, when commenting on 1 Corinthains 16:9, “a great door and effectual is opened,” after quoting a variety of passages from Latin and Greek authors, in which a corresponding metaphor is employed, observes that Rabbinical writers employ in the same sense the term פתח, (phethach,) a gate. Thus Raschi, when speaking of the question proposed to Hagar by the angel, (Whence camest thou? Genesis 16:8,) remarks: “Noverat id (angelus) sed (interrogavit) ut פתח, januam, ei daret colloquendi;” — “He (the angel) knew this, but (he proposed the question) that he might afford her an opportunity of speaking to him.” — Ed. For as an opportunity of entering is furnished when the door is opened, so the servants of the Lord make advances when an opportunity is presented. The door is shut, when no prospect of usefulness is held out. Now as, on the door being shut, it becomes us to enter upon a new course, rather than by farther efforts to weary ourselves to no purpose by useless labor, so where an opportunity presents itself of edifying, let us consider that by the hand of God a door is opened to us for introducing Christ there, and let us not withhold compliance with so kind an indication from God. “Ne refusons point de nous employer en ce que nous pourrons seruir, quand nous voyons que Dieu nous y inuite si liberalement;” — “Let us not refuse to employ ourselves in rendering what service we can, when we see that God invites us so kindly.”

It may seem, however, as if Paul had erred in this — that disregarding, or at least leaving unimproved, an opportunity that was placed within his reach, he betook himself to Macedonia. “Ought he not rather to have applied himself to the work that he had in hand, than, after making little more than a commencement, break away all on a sudden in another direction?” We have also observed already, that the opening of a door is an evidence of a divine call, and this is undoubtedly true. I answer, that, as Paul was not by any means restricted to one Church, but was bound to many at the same time, it was not his duty, in consequence of the present aspect of one of them, to leave off concern as to the others. Farther, the more connection he had with the Corinthian Church, it was his duty to be so much the more inclined to aid it; for we must consider it to be reasonable, that a Church, which he had founded by his ministry, should be regarded by him with a singular affection “Fust aimee de luy d’vne affection singuliere et speciale;” — “Should be loved by him with a singular and special affection.” — just as at this day it is our duty, indeed, to promote the welfare of the whole Church, and to be concerned for the entire body of it; and yet, every one has, nevertheless, a closer and holier connection with his own Church, to whose interests he is more particularly devoted. Matters were in an unhappy state at Corinth, so that Paul was in no ordinary degree anxious as to the issue. It is not, therefore, to be wondered, if, under the influence of this motive, he left unimproved an opportunity that in other circumstances was not to be neglected; as it was not in his power to occupy every post of duty at one and the same time. It is not, however, at all likely that he left Troas, till he had first introduced some one in his place to improve the opening that had occurred. “L’ouuerture que Dieu auoit faite;” — “The opening that God had made.”

14. But thanks be to God Here he again glories in the success of his ministry, and shows that he had been far from idle in the various places he had visited; but that he may do this in no invidious way, he sets out with a thanksgiving, which we shall find him afterwards repeating. Now he does not, in a spirit of ambition, extol his own actions, that his name may be held in renown, nor does he, in mere pretense, give thanks to God in the manner of the Pharisee, while lifted up, in the mean time, with pride and arrogance. (Luke 18:11.) Instead of this, he desires from his heart, that whatever is worthy of praise, be recognised as the work of God alone, that his power alone may be extolled. Farther, he recounts his own praises with a view to the advantage of the Corinthians, that, on hearing that he had served the Lord with so much fruit in other places, they may not allow his labor to be unproductive among themselves, and may learn to respect his ministry, which God everywhere rendered so glorious and fruitful. For what God so illustriously honors, it is criminal to despise, or lightly esteem. Nothing was more injurious to the Corinthians, than to have an unfavorable view of Paul’s Apostleship and doctrine: nothing, on the other hand, was more advantageous, than to hold both in esteem. Now he had begun to be held in contempt by many, and hence, it was not his duty to be silent. In addition to this, he sets this holy boasting in opposition to the revilings of the wicked.

Who causeth us to triumph If you render the word literally, it will be, Qui nos triumphat — Who triumpheth over us. “Qui triomphe tousiours de nous;” — “Who always triumpheth over us.” Paul, however, means something different from what this form of expression denotes among the Latins. “Θριαμβεύειν with the accusative is used here like the hiphil of the Hebrew in the same way as μαθητεύειν (to make a disciple) (Matthew 13:52.) βασιλεύειν (to make a king) (1 Samuel 8:22) and others.” — Billroth on the Corinthians. — Bib. Cab. No. 23, p. 181 The meaning is — “maketh us to triumph.” — Ed. For captives are said to be triumphed over, when, by way of disgrace, they are bound with chains and dragged before the chariot of the conqueror. Paul’s meaning, on the other hand, is, that he was also a sharer in the triumph enjoyed by God, because it had been gained by his instrumentality, just as the lieutenants accompanied on horseback the chariot of the chief general, as sharers in the honor. On such occasions the legati (lieutenants) of the general, and military tribunes, commonly rode by his side. (See Cic. Pis. 25.) — Ed. As, accordingly, all the ministers of the gospel fight under God’s auspices, so they also procure for him the victory and the honor of the triumph; “A triumph among the Romans, to which the Apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city. This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. [...] The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus.” — Dr. A. Clarke. — Ed. but, at the same time, he honors each of them with a share of the triumph, according to the station assigned him in the army, and proportioned to the exertions made by him. Thus they enjoy, as it were, a triumph, but it is God’s rather than theirs. “C’est plustot au nom de Dieu, que en leur propre nom;” — “It is in God’s name, rather than in their own.”

He adds, in Christ, in whose person God himself triumphs, inasmuch as he has conferred upon him all the glory of empire. Should any one prefer to render it thus: “Who triumphs by means of us,” even in that way a sufficiently consistent meaning will be made out.

The odor of his knowledge. The triumph consisted in this, that God, through his instrumentality, wrought powerfully and gloriously, perfuming the world with the health-giving odor of his grace, while, by means of his doctrine, he brought some to the knowledge of Christ. He carries out, however, the metaphor of odor, by which he expresses both the delectable sweetness of the gospel, and its power and efficacy for inspiring life. In the mean time, Paul instructs them, that his preaching is so far from being savourless, that it quickens souls by its very odor. Let us, however, learn from this, that those alone make right proficiency in the gospel, who, by the sweet fragrance of Christ, are stirred up to desire him, so as to bid farewell to the allurements of the world.

He says in every place, intimating by these words, that he went to no place in which he did not gain some fruit, and that, wherever he went, there was to be seen some reward of his labor. The Corinthians were aware, in how many places he had previously sowed the seed of Christ’s gospel. He now says, that the last corresponded with the first. “La benediction de Dieu continue sur son ministere comme on l’y auoit apperceue au commencement;” — “The blessing of God continues upon his ministry, as they had seen it do at the beginning.”

15. A sweet odor of Christ The metaphor which he had applied to the knowledge of Christ, he now transfers to the persons of the Apostles, but it is for the same reason. For as they are called the light of the world, (Matthew 5:14,) because they enlighten men by holding forth the torch of the gospel, and not as if they shone forth upon them with their own lustre; so they have the name of odor, not as if they emitted any fragrance of themselves, but because the doctrine which they bring is odoriferous, so that it can imbue the whole world with its delectable fragrance. “Elsner and many other commentators think, with sufficient reason, that there is here an allusion to the perfumes that were usually censed during the triumphal processions of Roman conquerors. Plutarch, on an occasion of this kind, describes the streets and temples as being θυμιαματων πληρει” — ‘full of incense,’ which might not improperly be called an odour of death to the vanquished, and of life to the conquerors. It is possible that in the following verses the Apostle further alludes to the different effects of strong perfumes, to cheer some, and to throw others into various disorders, according to the different dispositions they may be in to receive them. There is, perhaps, not equal foundation for another conjecture which has been offered, that the expression, causeth us to triumph in Christ, contains an allusion to the custom of victorious generals, who, in their triumphal processions, were wont to carry some of their relations with them in their chariot.” — Illustrated Commentary. — Ed. It is certain, however, that this commendation is applicable to all the ministers of the gospel, because wherever there is a pure and unvarnished proclamation of the gospel, there will be found there the influence of that odor, of which Paul here speaks. At the same time, there is no doubt, that he speaks particularly of himself, and those that were like him, turning to his own commendation what slanderers imputed to him as a fault. For his being opposed by many, and exposed to the hatred of many, was the reason why they despised him. He, accordingly, replies, that faithful and upright ministers of the gospel have a sweet odor before God, not merely when they quicken souls by a wholesome savour, but also, when they bring destruction to unbelievers. Hence the gospel ought not to be less esteemed on that account. “Both odors,” says he, “are grateful to God — that by which the elect are refreshed unto salvation, and that from which the wicked receive a deadly shock.”

Here we have a remarkable passage, by which we are taught, that, whatever may be the issue of our preaching, it is, notwithstanding, well-pleasing to God, if the Gospel is preached, and our service will be acceptable to him; and also, that it does not detract in any degree from the dignity of the Gospel, that it does not do good to all; for God is glorified even in this, that the Gospel becomes an occasion of ruin to the wicked, nay, it must turn out so. If, however, this is a sweet odor to God, it ought to be so to us also, or in other words, it does not become us to be offended, if the preaching of the Gospel is not salutary to all; but on the contrary, let us reckon, that it is quite enough, if it advance the glory of God by bringing just condemnation upon the wicked. If, however, the heralds of the Gospel are in bad odor in the world, because their success does not in all respects come up to their desires, they have this choice consolation, that they waft to God the perfume of a sweet fragrance, and what is to the world an offensive smell, is a sweet odor to God and angels. “‘We are unto God a sweet savor (or odour, rather, as the word ὀσμὴ more properly signifies) of Christ in them that are saved and in them that perish. To the one we are the odour of death unto death; to the other, the odour of life unto life.’ And this lay with a mighty weight upon his spirit. O that ever we should be the savor of death unto death to any! Who is sufficient for these things! But whether of life or death, we are a sweet odour to God in Christ, as to both; when he sees the sincerity of our hearts, and how fain we would fetch souls out of the state of death into this life. So grateful and pleasant to him is the work effected of saving souls, that the attempt and desire of it is not ungrateful.“ — Howe’s Works, (Lond. 1834,) p.999.

The term odor is very emphatic. “Such is the influence of the Gospel in both respects, that it either quickens or kills, not merely by its taste, but by its very smell. Whatever it may be, it is never preached in vain, but has invariably an effect, either for life, or for death.” “We are the savor of death unto death. It is probable that the language here used is borrowed from similar expressions which were common among the Jews. Thus in Debarim Rabba, section. 1. fol. 248, it is said, ‘As the bee brings some honey to the owner, but stings others; so it is with the words of the law.’ ‘They (the words of the law) are a savor of life to Israel, but savor of death to the people of this world.’ Thus in Taarieth, fol. 7:1, ‘Whoever gives attention to the law on account of the law itself, to him it becomes an aromatic of life, סם חיים (sam chiim); but to him who does not attend to the law on account of the law itself, to him it becomes an aromatic of death, סם מות,(sam maveth)’ — the idea of which is, that as medicines skilfully applied will heal, but if unskilfully applied will aggravate a disease, so it is with the words of the law. Again, ‘The word of the law which proceeds out of the mouth of God is an odour of life to the Israelites, but an odour of death to the Gentiles.’” — Barnes. — Ed. But it is asked, how this accords with the nature of the Gospel, which we shall find him, a little afterwards, calling the ministry of life? (2 Corinthians 3:6.) The answer is easy: The Gospel is preached for salvation: this is what properly belongs to it; but believers alone are partakers of that salvation. In the mean time, its being an occasion of condemnation to unbelievers — that arises from their own fault. Thus

Christ came not into the world to condemn the world, (John 3:17,)

for what need was there of this, inasmuch as without him we are all condemned? Yet he sends his apostles to bind, as well as to loose, and to retain sins, as well as remit them. (Matthew 18:18; John 20:23.) He is the light of the world, (John 8:12,) but he blinds unbelievers. (John 9:39.) He is a Rock, for a foundation, but he is also to many a stone of stumbling. “De scandale et achoppement;” — “Of offense and stumbling.” (Isaiah 8:14.) We must always, therefore, distinguish between the proper office of the Gospel, “Le propre et naturel office de l’Euangile;” — “The proper and natural office of the Gospel.” and the accidental one (so to speak) which must be imputed to the depravity of mankind, to which it is owing, that life to them is turned into death.

16. And who is sufficient for these things? This exclamation is thought by some Among these is Chrysostom, who, when commenting upon this passage, says: ᾿Επειδὴ μεγάλα ἐφθέγξατο, ὃτι θυσία ἐσμὲν τοῦ῎῝8217; Χριστοῦ῎῝8217; καὶ εὐωδία, καὶ θριαμβευόμεθα πανταχοῦ πάλιν μετριάζει τῷ῎῝8217; θεῷ῎῝8217; πάντα ἀνατίθει διὸ καὶ φησὶ, καὶ πρὸς” ταῦτα τίς” ἱκανός; τὸ γὰρ πᾶν τοῦ῎῝8217; Χριστοῦ, φησιν, εστιν οὐδὲν ἡμέτερον ὁρᾶς’”ἐπεναντίας” ψευδαποστόλοις” φθεγγόμενον οἱ μὲν γὰρ καυχῶνται ὡς” παρ ᾿ ἑαυτῶν εἰσφέροντές” τι εἰς” τὸ κήρυγμα οὗτος” δὲ διὰ τοῦτό φησι καυχᾶσθαι, ἐπειδὴ οὐδὲν αὐτοῦ῎῝8217;φησιν εἶναι. — “Having uttered great things — that we are an offering, and a sweet savor of Christ, and that we are made to triumph everywhere, he again qualifies this by ascribing everything to God. Accordingly he says: And who is sufficient for these things? For everything, says he, is Christ’s — nothing is ours: you see that he expresses himself in a manner directly opposite to that of the false apostles. For these, indeed, boast, as if they of themselves contributed something towards their preaching, while he, on the other hand, says, that he boasts on this ground — because nothing, he says, is his.” — Ed. to be introduced by way of guarding against arrogance, for he confesses, that to discharge the office of a good Apostle “Loyale et fidele Apostre;” — “A loyal and faithful Apostle.” to Christ is a thing that exceeds all human power, and thus he ascribes the praise to God. Others think, that he takes notice of the small number of good ministers. I am of opinion, that there is an implied contrast that is shortly afterwards expressed. “Profession, it is true, is common, and many confidently boast; but to have the reality, is indicative of a rare and distinguished excellence. “C’est vne vertu excellente, et bien clair semee;” — “It is a distinguished excellence, and very thin sown.” I claim nothing for myself, but what will be discovered to be in me, if trial is made.” Accordingly, as those, who hold in common the office of instructor, claim to themselves indiscriminately the title, Paul, by claiming to himself a peculiar excellence, separates himself from the herd of those, who had little or no experience of the influence of the Spirit.

17. For we are not. He now contrasts himself more openly with the false apostles, and that by way of amplifying, and at the same time, with the view of excluding them from the praise that he had claimed to himself. “It is on good grounds,” says he, “that I speak in honorable terms of my apostleship, for I am not afraid of being convicted of vanity, if proof is demanded. But many on false grounds arrogate the same thing to themselves, who will be found to have nothing in common with me. For they adulterate the word of the Lord, which I dispense with the greatest faithfulness and sincerity for the edification of the Church.” I do not think it likely, however, that those, who are here reproved, preached openly wicked or false doctrines; but am rather of opinion, that they corrupted the right use of doctrine, for the sake either of gain or of ambition, so as utterly to deprive it of energy. This he terms adulterating. Erasmus prefers to render it — cauponari — huckstering “Erasme l’a traduit par vn autre mot Latin que moy, qui vient d’vn mot qui signifie tauernier;” — “Erasmus has rendered it by a Latin word different from what I have used — derived from a word that signifies a tavern — keeper.” The Greek word καπηλεύειν, is taken from retailers, or tavern-keepers, who are accustomed to adulterate their commodities, that they may fetch a higher price. I do not know whether the word cauponari is used in that sense among the Latins. Raphelius adduces a passage from Herodotus, (lib. in. page 225,) in which, when speaking of Darius Hystaspes, who first exacted tribute from the Persians, he says that the Persians said, “ὠς Δαρειος μεςν ἠν καςπηλος, ὃτι εκαπελευε παντα τὰ πραςγματα,” — “that Darius was a huckster, for he made gain of everything.” Herodian (lib. 6, cap. 11) uses the expression, “Εἰρήνην χρύιου καπηλευοντες,” — “Making peace for money.” The phrase, Cauponari bellum, is employed in a similar sense by Cicero (Off 1:12) as meaning, “to make war for money.” In Isaiah 1:22, the Septuagint version reads as follows: “Οἱ κάπηλοί σου μισγοῦσι’τον οἰνον ὕδατι;” — “Thy vintners mix the wine with water.” Kaphlo, as Dr. Bloomfield shows by two passages from Plato, properly means a retail-dealer, one who deals at second hand. “The κάπηλοι,” he observes, “were petty chapmen, (and that chiefly in eatables or drinkables,) exactly corresponding to our hucksters.” — Ed.

It is, indeed, certain from the corresponding clause, that Paul intended to express here — corruption of doctrine — not as though they had revolted from the truth, but because they presented it under disguise, and not in its genuine purity. For the doctrine of God is corrupted in two ways. It is corrupted in a direct way, when it is mixed up with falsehood and lies, so as to be no longer the pure and genuine doctrine of God, but is falsely commended under that title. It is corrupted indirectly, when, although retaining its purity, it is turned hither and thither to please men, and is disfigured by unseemly disguises, by way of hunting after favor. Thus there will be found some, in whose doctrine there will be no impiety detected, but as they hunt after the applauses of the world by making a display of their acuteness and eloquence, or are ambitious of some place, or gape for filthy lucre, (1 Timothy 3:8,) or are desirous by some means or other to rise, they, nevertheless, corrupt the doctrine itself by wrongfully abusing it, or making it subservient to their depraved inclinations. I am, therefore, inclined to retain the word adulterate, as it expresses better what ordinarily happens in the case of all that play with the sacred word of God, as with a ball, and transform it according to their own convenience. The reader will find this class of persons referred to at greater length by Calvin, when commenting on 2 Corinthians 1:19. — Ed. For it must necessarily be, that they degenerate from the truth, and preach a sort of artificial and spurious Gospel.

But as of sincerity. The word as here is superfluous, as in many other places. Thus in Acts 17:14, we read that the brethren sent away Paul to go (ὡς” ἐπὶ την θαλασσαν) as to the sea, where ὡς (as) is redundant, in accordance with various instances cited by Wetstein from Pausanias and Arrian of the very same expression. — Ed. In contrast with the corruption that he had made mention of, he makes use, first of all, of the term sincerity, which may be taken as referring to the manner of preaching, as well as to the disposition of the mind. I approve rather of the latter. Secondly, he places in contrast with it a faithful and conscientious dispensation of it, inasmuch as he faithfully delivers to the Church from hand to hand, See Calvin on the Corinthians, vol. 1, pp. 150, 373, and vol. 2, p. 9. as they say, the Gospel which God had committed to him, and had given him in charge. Thirdly, he subjoins to this a regard to the Divine presence. For whoever has the three following things, is in no danger of forming the purpose of corrupting the word of God. The first is — that we be actuated by a true zeal for God. The second is — that we bear in mind that it is his business that we are transacting, and bring forward nothing but what has come from him. The third is — that we consider, that we do nothing of which he is not the witness and spectator, and thus learn to refer every thing to his judgment.

In Christ means according to Christ. For the rendering of Erasmus, By Christ, is foreign to Paul’s intention. The expression is rendered by Dr. Bloomfield, “In the name of Christ, as his legates.” — Ed.

CHAPTER 3

2 Corinthians 3:1-3

1. Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

1. Incipimus rursum nos ipsos commendare? numquid, sicuti quidam, commendaticiis epistolis opus habemus ad vos? aut commendaticiis a vobis?

2. Ye are our epistle written in our hearts, known and read of all men:

2. Epistola nostra vos estis, scripta in cordibus nostris, quae cognoscitur et legitur ab omnibus hominibus.

3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart.

3. Dum palam fit, vos esse Epistolam Christi, subministratam a nobis, scriptam non atramento, sed Spiritu Dei vivi: non in tabulis lapideis, sed in tabulis cordis carneis. “Tables de cœur de chair; ou, tables charnelles du coeur; ou, tables du cœur qui sont de chair;” — “Tables of heart of flesh; or, fleshly tables of the heart; or, tables of the heart which are of flesh.”

CHAPTER 2

2Co 2:1-17. Reason Why He Had Not Visited Them on His Way to Macedonia; the Incestuous Person Ought Now to Be Forgiven; His Anxiety to Hear Tidings of Their State from Titus, and His Joy When at Last the Good News Reaches Him.

1. with myself--in contrast to "you" (2Co 1:23). The same antithesis between Paul and them appears in 2Co 2:2.

not come again ... in heaviness--"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 2Co 13:2; compare 2Co 12:14; 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Co 2:2, "I make you sorry," and 2Co 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Co 1:23.

2. For--proof that he shrinks from causing them sorrow ("heaviness").

if I--The "I" is emphatic. Some detractor may say that this (2Co 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, 2Co 2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for ... who is he then that?" &c.

3. I wrote this same unto you--namely, that I would not come to you then (2Co 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 1Co 16:7; compare 1Co 4:19, 21; 5:2-7, 13).

sorrow from them of whom I ought to rejoice--that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.

having confidence ... that my joy is the joy of you all--trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [Alford]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 1Co 13:7), will make his joy (2Co 2:2) their joy.

4. So far from my change of purpose being due to "lightness" (2Co 1:17), I wrote my letter to you (2Co 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."

not that ye should be grieved--Translate, "be made sorry," to accord with the translation, 2Co 2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (2Co 2:2, 3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [Bengel].

that ye might know the love--of which it is a proof to rebuke sins openly and in season [Estius], (Psa 141:5; Pr 27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.

which I have more abundantly unto you--who have been particularly committed to me by God (Ac 18:10; 1Co 4:15; 9:2).

5. grief ... grieved--Translate as before, "sorrow ... made sorry." The "any" is a delicate way of referring to the incestuous person.

not ... me, but in part--He has grieved me only in part (compare 2Co 1:14; Ro 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.

that I may not overcharge--that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.

6. Sufficient--without increasing it, which would only drive him to despair (2Co 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.

to such a man--a milder designation of the offender than if he had been named [Meyer]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Ac 22:22; 1Co 5:5).

this punishment--His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1Co 5:4, 5).

inflicted of many--rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.

7. with overmuch sorrow--Greek, "with HIS overmuch sorrow."

8. confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.

9. For--Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (2Co 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [Paley, Horæ Paulinæ]. The interchange of feeling is marked (2Co 2:4), "I wrote ... that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.

for if I forgave anything, to whom I forgave it--The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."

for your sakes forgave I it--He uses the past tense, as of a thing already determined on; as in 1Co 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.

in the person of Christ--representing Christ, and acting by His authority: answering to 1Co 5:4, "In the name of our Lord Jesus Christ ... my spirit, with the power of our Lord Jesus Christ."

11. Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 2Co 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (1Co 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.

not ignorant of his devices--"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.

12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2Co 7:5, 6, 7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Ac 20:6); also, that he had disciples there (Ac 20:7), which accords with the Epistle (2Co 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [Paley, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [Birks].

to preach--literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Ac 16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Ac 20:6).

and--that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.

door ... opened ... of the Lord--Greek, "in the Lord," that is, in His work, and by His gracious Providence.

13. no rest in my spirit--rather, "no rest for my spirit" (Ge 8:9). As here his "spirit" had no rest; so in 2Co 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.

taking ... leave of them--the disciples at Troas.

14. Now--Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended.

causeth us to triumph--The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [Trench]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [Alford]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (2Co 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."

savour--retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Lu 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare 1Co 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (2Co 2:17; 2Co 4:2).

15. The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (2Co 2:14), "the savor of His (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (So 1:3; compare Joh 1:14, 16; Ep 5:2; 1Jo 2:27).

in them that are saved--rather, "that are being saved ... that are perishing" (see on 1Co 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [Chrysostom, Homilies, 5.467], (2Co 4:3, 4, 6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.

and in them--in the case of them. "Those being saved" (2Co 3:1-4:2): "Those that are perishing" (2Co 4:3-5).

16. savour of death unto death ... of life unto life--an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Mt 21:44; Lu 2:34; Joh 9:39).

who is sufficient for these things?--namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (2Co 3:5, 6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.

17. not as many--(2Co 11:18; Php 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2Co 11:13; 1Th 2:3).

which corrupt--Greek, "adulterating, as hucksters do wine for gain" (2Co 4:2; Is 1:22; 2Pe 2:3, "Make merchandise of you").

as of sincerity ... as of God--as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.

in Christ's--as united to Him in living membership, and doing His work (compare 2Co 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Ac 20:27).

But I determined this - The apostle continues to give farther reasons why he did not visit them at the proposed time. Because of the scandals that were among them he could not see them comfortably; and therefore he determined not to see them at all till he had reason to believe that those evils were put away.

For if I make you sorry - Should he have come and used his apostolical authority, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.

And I wrote this same unto you - This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. See 1Cor 5:1-13.

My joy is the joy of you all - I know that ye wish my comfort as much as I wish yours.

For out of much affliction, etc. - It is very likely that the apostle's enemies had represented him as a harsh, austere, authoritative man; who was better pleased with inflicting wounds than in healing them. But he vindicates himself from this charge by solemnly asserting that this was the most painful part of his office; and that the writing of his first epistle to them cost him much affliction and anguish of heart, and many tears.

But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person.

Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, 2Cor 1:14; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part), it would be unreasonable that I should load you all, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.

Sufficient to such a man is this punishment - That is, the man has already suffered sufficiently. Here he gives a proof of his parental tenderness towards this great transgressor. He had been disowned by the Church; he had deeply repented; and now the apostle pleads for him.

Ye ought rather to forgive him - He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.

That ye would confirm your love toward him - You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, κυρωσαι, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.

For to this end also did I write - Εγραψα, I have written this also, the advices and commands which I now give you, that I might know whether ye be obedient in all things.

To whom ye forgive any thing - Here he farther shows them that his sole object in the punishment inflicted on the transgressor, was his amendment and therefore promises to ratify, in the name and authority of Christ, the free pardon which he exhorts them to dispense.

In the person of Christ - As I believe Christ acts towards his penitent soul, so do I. Christ forgives his sin, and takes him to his favor; let us forgive him his offense against the Church, and restore him to its communion.

Lest Satan should get an advantage - If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.

When I came to Troas - After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;

I had no rest in my spirit - I was so concerned for you, through the love I bear you, that I was greatly distressed because I did not find Titus returned to give me an account of your state.

But taking my leave of them - I went thence into Macedonia, expecting to find him there; and thither he did come; and gave me a joyous account of your state. See 2Cor 8:6, 2Cor 8:7.

Now, thanks be unto God - His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory.

A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city.

This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honors a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, etc. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, etc. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe!

The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain.

During this time all the temples were opened, and every altar smoked with offerings and incense.

The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighboring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.

For we are unto God a sweet savor of Christ - The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God - we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.

To the one we are the savour of death unto death - There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: "As the bee brings home honey to its owner, but stings others; so it is with the words of the law;" סם חיים לישראל sam chaiyim leyisrael, "They are a savour of lives to the Israelites:" וסם המות לאומות העולם vesam hammaveth leomoth haolam, "And a savour of death to the people of this world." The learned reader may see much more to this effect in Schoettgen. The apostle's meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface.

That the saved, σωζομενοι, and they that perish, απολλυμενοι, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the Book of God, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles.

Such sentiments may become Jews but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavoring to prove that he has excluded the major part even of their own world - the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God.

Who is sufficient for these things? - Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle's meaning is evident from the following verse.

For we are not as many, which corrupt the word of God - God has made Us sufficient for these things by giving us his own pure doctrine, the ministry of reconciliation, which we conscientiously preserve and preach; and we act, not like many among you, who, having received that doctrine, corrupt it; mingling with it their own inventions, and explaining away its force and influence, so as to accommodate it to men of carnal minds.

The word καπηλευοντες, from καπηλος, a tavernkeeper, signifies acting like an unprincipled vintner; for this class of men have ever been notorious for adulterating their wines, mixing them with liquors of no worth, that thereby they might increase their quantity; and thus the mixture was sold for the same price as the pure wine. Isa 1:22, Thy wine is mixed with water, the Septuagint thus translate: οἱ καπηλοι σου μισγουσι τον οινον ὑδατι· "Thy vintners mix thy wine with water;" that is, thy false prophets and corrupt priests adulterate the word of God, and render it of none effect, by their explanations and traditions.

The word has been used, both among the Greeks and Latins, to signify a prostitution of what was right and just, for the sake of gain. So Herodian, lib. vi. cap. 11; Ειρηνην χρυσιου καπηλευοντες, "Making peace for money." So cauponari bellum is, "To make war for money." In short, the word is used to signify any artifice employed to get gain by making a thing look more or better than it is; or mingling that which is excellent with what is not so to promote the gain of the adulterater.

It is used by Aristophanes, Plut. Act. iv., scene 5, ver. 1064, to express an old woman who was patched and painted to hide her deformity. Ου δητ', επει μεν νυν καπηλικως εχει· Ει δ' εκπλυνειται τουτο το ψιμυθιον, Οψει καταδηλα του προσωπου γε τα ῥακη.

Not at all; the old woman is painted:

If the paint were washed off, then you

Would plainly see her wrinkled face.

Where see the note of the Scholiast, who observes that the term is applied to those who deal in clothes, patching, mending, etc., as well as to those who mix bad wine with good. Καπηλικως εχει· Πανουργικως· επει οἱ καπηλοι χριειν και αναποιειν τα ἱματια ειωθασι, και τον οινον δε νωθυλευουσι, συμμιγνυντες αυτῳ σαπρον. Vid. Kusteri Aristoph., page 45.

But as of sincerity - Εξ ειλικρινειας. See the note on 2Cor 1:12. We receive the doctrine pure from God; we keep it pure, and deliver it in its purity to mankind. For we speak in Christ - in the things of his Gospel, as being in the sight of God - our whole souls and all their motives being known to him. As the unprincipled vintner knows that he adulterates the wine, his conscience testifying this; so we know that we deliver the sincere truth of God, our conscience witnessing that we deliver it to you, as we receive it, by the inspiration of the Spirit of truth.

1. That St. Paul was a man of a very tender and loving spirit is evident from all his epistles; but especially from this, and particularly from the chapter before us. It was not an easy thing with him to give a reproof; and nothing but a sense of his duty to God and his Church could have led him to use his apostolical power, to inflict spiritual punishment on transgressors. He felt like a loving and tender father, who, being obliged to correct his froward and disobedient child, feels in his own heart the pain of a hundred blows for that occasioned by one laid on the body of his son. There are some ministers who think nothing of cutting off members from the Church of Christ; they seem to do it, if not cheerfully, yet with indifference and unconcern! How can this be? Nothing but absolute duty to God should induce any man to separate any person from the visible Church; and then it must be on the conviction that the case is totally hopeless. And who, even in those circumstances, that knows the worth of a soul, can do it without torture of heart?

2. We must not only love the doctrines, but also the morality of the Gospel. He who loves this will not corrupt it; but, as Quesnel says truly, in order to love the truth a man must practice it; as in order to practice it he must love it. That a minister, says he, may preach the word of God in such a manner as is worthy of him, he must, with St. Paul, be always mindful of these three things:

1. That he be sent by God, and that he speak directly from him, and as his ambassador.

2. That he speak as in his presence, and under his immediate inspection.

3. That he consider himself as being in the place of Christ, and endeavor to minister to the souls of men, as he has reason to believe Christ would do, were he in the place; and as he knows Christ did, when he sojourned among men.

The minister of the Gospel is Christ's ambassador; and he prays men in Christ's stead to be reconciled to God. See 2Cor 5:20. The people should consider the nature of this embassage, and receive it as coming immediately from God, that it may accomplish the end for which he has sent it.

In grief - Either on account of the particular offender, or of the church in general.

For if I grieve you, who is he that cheereth me, but he that is grieved by me - That is, I cannot be comforted myself till his grief is removed.

And I wrote thus to you - I wrote to you before in this determination, not to come to you in grief.

From much anguish I wrote to you, not so much that ye might be grieved, as that ye might know by my faithful admonition my abundant love toward you.

He hath grieved me but in part - Who still rejoice over the greater part of you. Otherwise I might burden you all.

Sufficient for such an one - With what a remarkable tenderness does St. Paul treat this offender! He never once mentions his name. Nor does he here so much as mention his crime. By many - Not only by the rulers of the church: the whole congregation acquiesced in the sentence.

To whom ye forgive - He makes no question of their complying with his direction. Anything - So mildly does he speak even of that heinous sin, after it was repented of. In the person of Christ - By the authority wherewith he has invested me.

Lest Satan - To whom he had been delivered, and who sought to destroy not only his flesh, but his soul also. Get an advantage over us - For the loss of one soul is a common loss.

Now when I came to Troas - It seems, in that passage from Asia to Macedonia, of which a short account is given, Acts 20:1,2. Even though a door was opened to me - That is, there was free liberty to speak, and many were willing to hear: yet,

I had no rest in my spirit - From an earnest desire to know how my letter had been received. Because I did not find Titus - In his return from you. So I went forth into Macedonia - Where being much nearer, I might more easily be informed concerning you. The apostle resumes the thread of his discourse, 2Cor 7:2, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he by this means derives to the Corinthians also; and as a prelude to his apology against the false apostles.

To triumph, implies not only victory, but an open manifestation of it. And as in triumphal processions, especially in the east, incense and perfumes were burned near the conqueror, the apostle beautifully alludes to this circumstance in the following verse: as likewise to the different effects which strong perfumes have upon different persons; some of whom they revive, while they throw others into the most violent disorders.

For we - The preachers of the gospel. Are to God a sweet odour of Christ - God is well - pleased with this perfume diffused by us, both in them that believe and are saved, treated of, 2Cor 3:1; 2Cor 4:2; and in them that obstinately disbelieve and, consequently, perish, treated of, 2Cor 4:3 - 6.

And who is sufficient for these things - No man living, but by the power of God's Spirit.

For we are not as many, who adulterate the word of God - Like those vintners (so the Greek word implies) who mix their wines with baser liquors. But as of sincerity - Without any mixture. But as from God - This rises higher still; transmitting his pure word, not our own. In the sight of God - Whom we regard as always present, and noting every word of our tongue. Speak we - The tongue is ours, but the power is God's. In Christ - Words which he gives, approves, and blesses.

1 BUt I determined this with my self, that I would not come again to you in heaviness .

One reason why I put off my formerly intended journey to you, was, That I might give you time to repent, and reform those disorders that were amongst you, that my coming to you might neither cause heaviness in you, seeing me come with a rod, to chide and reprove you; nor yet in my self, who [illegible: 1 word] not delight in censures and chidings, but must my self have been sad to have seen such errors and disorders amongst you, as I must by my paternal and Apostolical Authority have corrected.

2 For if I make you sorry, who is he then that maketh me glad, but the same that is made sorry by me? .

When I am there, I have no refreshment, or joy in that [illegible: 1 word] of the Citizens who are Pagans, all my joy is in that part which are Christians, and constitute the Church of God in that C[illegible: 2 letters]y: So as I could have had no pleasure or joy in my being there, if I had had nothing but occasion of sadness and heaviness from you, in whom was all my expectation of any joy o[illegible: 1 letter] refreshing.

3 And I wrote this same unto you, lest when I came, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all .

This hath been the cause of my writing this second Epistle to you, before I my self came in person, that you might have a time more fully and perfectly to reform such things as [illegible: 1 span] amongst you, and I have formerly given you notice of; lest when I come, i[illegible: 1 letter]stead of rejoycing in you, as I ought to do, or having any just occasion so to do, I might meet with what would give me nothing but trouble and sadness; which would not only be grievous to me, but would be contrary to you[illegible: 1 letter] duty, for I ought to rejoyce in you, and you [illegible: 1 word] so [illegible: 1 letter]o behave your selves, that I may have cause to rejoyce in you. And I have confidence in the most of you, [illegible: 1 word] in all you who are sincere, that you would all be glad to [illegible: 1 letter]ee [illegible: 1 letter]e glad and chearful▪ rejoycing in my society with you.

Marginal references: [illegible: 1 word] 12.21.; [illegible: 1 word] 8.22 [illegible: 1 letter] 3.10.

4 For out of much affliction and anguish of heart, I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly unto you .

Every man that deriveth from God, is in this made partaker of the Divine Nature, that like as God doth not grieve willingly, nor willingly afflict the children of men, so neither will he; but if by reason of his office or trust reposed in him, he be under an obligation sometimes to speak smartly, or to chastise and punish others for their Errors, yet he will so do it, as one that hath no pleasure and delight in it. This the good Judge weepeth, or at least sheweth sorrow and compassion, when he giveth Sentence against Malefactors. So (saith this great Apostle) to whom God had committed a care over all the Christian Churches, he saw a necessity of reproving this Church that was at Corinth, for enduring the incestuous person in their Communion, and not casting him out; for their Errors about the Resurrection, for their Divisions, Schisms, and Contentions, &c. but he professeth, that he did this with many tears; and those not shed in hypocrisie, but forced from the anguish and affliction of his heart; that he had nothing less in his design, than to put them to any excessive grief or trouble, but what he wrote was out of a Principle of Love and good Will, both to the welfare of their whole Church, and to the good of the particular Souls of those that were the Members of that Church. Ministers or others do no good by their censures or reproofs, if they do not so dispense them, as people may see that what they do, or say, is out of their abundant love to their Souls.

5 But if any hath caused grief, he hath not grieved me, but in part : that I may not overcharge you all .

The Particle [if] doth not here signifie any doubting or uncertainty ▪ (for the Incestuous person, of whom the Apostle here, and in the following verses, speaks, had certainly caused grief both to the Apostle, and also to the Church whereof he was a Member.) It is as much as although; or the Apostle speaketh in this form, because by his repentance his grief was much allayed. But how doth the Apostle say, That he had grieved him but in part. Some think he saith so, because the Apostles grief for his sin, was now turned into joy by his repentance: Others think, that those words, in part, signifie that it was not the whole Church that had grieved him▪ but only a part of it, viz. this incestuous person, and those who took part with him. Others say, the Apostle saith, in part, to let us know, that it was not a grief to him only, but to them also. The last would bid very fair for the sense of the place; if the Apostle had not in his first Epistle, Chap. 5.2. said, That they were puffed up, and had not mourned. So as I judge the second more like to be the sense of the Apostle, viz. That it was not the whole Church that had grieved him, but a part of it only: and therefore the next words are added.

That I may not over charge you all, that is, that I might not load you all with that imputation, as if you were all involved in it.

6 Sufficient to such a man is this punishment , which was inflicted of many .

This verse maketh it clear, that by any, v. 5. he meaneth the incestuous person, mentioned in the first Epistle, Chap. 5. whom he had ordered to be cast out, and delivered to Satan; which (as appeareth from this verse) they had done▪ which is the punishment mentioned in this verse. They who think, that the punishment here mentioned was not Excommunication, but another being delivered to Satan, and vexed by him: 1. Beg a grave Question, viz. Whether delivering to Satan in this place signifieth any more, than a casting of the person out of Christs Kingdom on Earth (which is his Church) and making him one of the World again, of which Satan is the God? 2. They seem not to consider, That if this Church had delivered him to Satan, they could have done no more: So as the Apostle would not have said, Sufficient is this punishment, when it was the greatest that they could inflict. Some object, That it is not probable that the Apostle (had he been cast out of the Communion of the Church, for so notorious a crime) would have given order for his being restored in so short a time, as was that betwixt his writing the first, and this his second Epistle. 1. Some think, that he was as yet only under a suspension, and the Church had not proceeded to Excommunication: this Opinion is favoured by the Greek word here used, which is [non-Latin text not transcribed], the gentlest of all the words in use in that Language to express punishment by. 2. Though in the times following the Apostles, a longer time was set after Excommunication, for testifying the repentance of Sinners notoriously scandalous, before the Church did again admit them into her Fellowship; yet that it was so in the Apostles time, is more than appears. Possibly it might be so ordered afterwards, when, as the Church multiplied, so sin more abounded; and they might from many experiences of relapses, be quickened to make such Orders. 3. The Gift of discerning Spirits was more usual in the Apostles times than afterward; so that though in following times, when the Apostles were dead, and the extraordinary Gift of discerning Spirits was failed or abated, the Church being not able any other way to judge of the truth of Sinners repentance, than from their changed life and conversation, which asked time, might set a longer time for such Penitents; yet there might not be the same reason for the Apostles doing it. 4. Notwithstanding any thing that appears, there might be the distance of a year or two betwixt Pauls writing these two Epistles.

Who these many were, by whom the Apostle saith this punishment was inflicted, is a little disputed; whether the Presbytery, or the Community? Their Opinion seemeth (to me) best, who think that the Officers of the Church of Corinth heard and judged of matters of Faith, and reported it to the Community; but he was not cast out without the consent and approbation of the Community.

Marginal references: Or, censure.

7 So that contrariwise, ye ought rather to forgive him, and comfort him , lest perhaps such a one should be swallo[illegible: 3 letters] up with overmuch sorrow .

Forgi[illegible: 4 letters]ss in this place doth not signifie the taking away, or [illegible: 1 word] of the guilt of sin, (that i[illegible: 1 letter] Gods work, not mans) but remitt[illegible: 2 letters]g of the punishment. And [illegible: 1 letter]his maketh that probable, That they had not as yet proceeded with this person to Excommunication; only kept him (like a suspected Leper, without the Camp) out of a Communion with the Church: Or if they had actually cast him out, forgiving here can signifie nothing, but restoring him again to a full Communion with them; which is also the comforting which is here mentioned.

It is plain from hence, That the Apostle had intelligence, that this person expressed abundant sorrow; otherwise he would not have expressed his fear of his being drowned in his own tears. Though the condition of such, at this day, is sad enough, who are regularly cast out of the Communion of any true Church of Christ, for crimes which deserve such a punishment; yet we must imagine it much sadder then. Now Churches are multiplied, whole Cities and Nations are Christianized; and though a person be cast out of a Church, yet it is not so taken notice of, but he may yet have converse with other Christians, &c. but there, the greater part of the City being Heathens▪ and the whole Countries of Achaia and Greece (contiguous to it) being Heathens; one cast out of the Communion of the Church, (if he had the least sense of Religion) could not but be deeply afflicted to be in such a case, as none but Heathens and professed Idolaters would keep him company, or have any intimacy with him.

8 Wherefore I beseech you, that ye would confirm your love towards him .

That you would restore him to a Communion with you in your Church-Assemblies, and take him into the bosom of your Church again, and be (as before) friendly towards him. The word which we translate confirm, is [non-Latin text not transcribed], which signifieth authoritatively to establish or confirm. Some observe, That the Apostle speaks to them as Iudges, to gain their good opinion, and make them more pliable, whereas he might authoritatively have absolved him. It is hard to say, what Authority the Apostles had or had not, to excommunicate; but we want a Precedent in holy Writ of the Apostles, or, any of them, exercising such a Power, as being absent; and so in no capacity to hear the proof of any Fact against scandalous persons. Paul, 1 Cor. 5. writes to the Church of Corinth to do it, and doth only himself command them to do their duty; and here again he writeth to them to forgive him, and restore him. There being no mention, either in the former Epistle, or here, of any Command that the incestuous person should put away his Wife taken unlawfully; or that he did any such thing in testification of his Repentance, makes it very probable, that his crime was not using his Fathers Wife, as his Wife, but as his Harlot; had it been otherwise, we should, very probably, have read of something in the one or the other place, signifying such a Command of the Apostle, or the thing done by him.

9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things .

As for other ends, so for this also I wrote my former Epistle to you, and I now write this second Epistle to you also, that I might have an experiment of you, what regard you would shew to that Apostolical Authority, wherewith God hath invested me.

10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it for your sakes forgave I it, in the person of Christ .

The word so often repeated in this verse, and translated forgive, is [non-Latin text not transcribed], which signifies to give, or gratifie, or do a kindness, as well as to forgive. So as it needeth not always to be interpreted of any judicial act of Absolution. If you see reason to remit any thing of the punishment inflicted upon the incestuous person, I am satisfied with what you do, I shall take no offence at you for it. If I have shewed any favour to any person amongst you that hath fallen under my reproof and chastisement, it hath been for your sake, for the good and advantage of your Church, or upon their motion and intercession; and I have done it sincerely in the sight of Christ (the Greek is, in the face of Christ).

Marginal references: Or, in the sight.

11 Lest Satan should get an advantage of us : for we are not ignorant of his devices .

As I have done it in kindness to you, so I have also done it for the advantage both of that person, who is so forgiven, and of your whole Church, which is concerned in the welfare, or miscarriage of every individual Member. Lest Satan should get advantage of us; The Greek is, That we be not overcome by Satan: [non-Latin text not transcribed] properly signifies to get again, or to gain a Superiority, to get the upper hand. The advantage Satan was like to get by their continuing severity to this offender, was either by his over-much Grief, or by the hardning of his Heart: So as he seeing no probability to be restored again to his Communion with the Church, should be exposed, either to temptations to some desperate courses, (which are often the effects of minds full of sorrow and discontent) or else to courses of Idolatry, or loosness, in giving up himself to the Devils Kingdom in the World, because he could not be admitted into the Church, which is the Kingdom of Christ.

For (saith the Apostle) We are not ignorant of his devices, [non-Latin text not transcribed], his thoughts and counsels, how he continually walketh about both like a roaring Lion, seeking whom he may devour; and like an old Serpent, seeking whom and how he may deceive. This lets us know, with how much Prudence, those who are trusted with the Souls of others, ought to manage their Reproofs, or severe dealings with others; the end of all these is the amendment and reformation of such persons, not their spiritual ruine and destruction: and all Reproofs and Censures must be given, and made, and managed with reference to that end. We have not only the concern of Gods Glory (which is the main) to be looked at, but the good also of their Souls, whom we so reprove, censure, or alienate our selves from; and indeed, without consulting this, we cannot consult Gods Glory; who hath told us, That he desireth not the death of a sinner, but rather that he should turn from his wickedness, and live: and therefore we must have an Eye about us, and beneath us, to the Devil, as well as above us to God; and prudently judge how such afflictive and harsh actions may be so done by us, that in the mean time Satan get no advantage, and we lose the Souls of those with whom we so deal, instead of gaining them to God; which is the main and principal End we ought in all those actions to aim at, 1 Cor. 4.5. so 1 Tim. 1.20.

12 Furthermore, when I came to Troas to preach Christs gospel, and a door was opened unto me of the Lord .

This Troas was either the City, or the whole Country called Troy or Ilium, or the lesser Phrygia. We read of Pauls going thither by Sea from Philippi, Acts 20.6, 7. and of his having been there, 2 Tim. 4.13. He tells us, That the business why he went thither, was to preach the Gospel; for it was not the Apostles business to stay, as fixed Ministers, in any one place, but to carry the Gospel up and down the World to several places; which they did by virtue of their general Commission to Go, preach, and baptize all Nations; though sometimes they had a more special Call and Commission, as Paul had, to go into Macedonia. The door opened, either signifieth the free liberty he had there to preach, or the great success which God gave him in his work; which he elsewhere calleth an Effectual door.

Marginal references: Acts 16.8.; 1 Cor. 16.9▪

13 I had no rest in my spirit, because I found not Titus my brother; but taking my leave of them, I went from thence into Macedonia .

He tells us, That when he came there, he was much troubled, because he did not find his Brother Titus, where the humility of this great Apostle is considerable, in that he disdained not to call Titus (a person, though a Minister, yet much inferiour to him as an Apostle) Brother. Several reasons are given of Pauls trouble. That which is most probable, is, That he did expect at Troas to have met with Titus come from Corinth, from whom he might more perfectly have understood the affairs of that Church: not finding him there, he tells us he went forward into Macedonia; whither, after the uproar at Ephesus, he designed to go, (as we read Acts 20.1.) but went first into Greece, and stayed there three months, intending to come to Macedonia in his return, v. 3.

14 Now thanks be unto God, which always causeth us to triumph in Christ , and maketh manifest the savour of his knowledge by us in every place .

The Translation of the Greek here, is not certain: For to translate it word for word, it is, But thanks be to God always, triumphing us in Christ: which makes it uncertain, whether there be not a defect of a Preposition; upon the supply of which, it would be, Who triumpheth over us in Christ; having subdued our hearts to the Kingdom and Obedience of Christ. But the most Interpreters rather agree with our Translators, and think the sense of the Apostle is, Who maketh us to triumph. In the Hebrew there is a Conjugation, where the Active Verb signifieth to make another to do a thing; and there are several instances brought by Learned men out of the Septuagi[illegible: 1 letter], where the Active Verb in the Greek also hath that sense; that which cometh nearest it in the Original in holy Writ, is, That, Rom. 8.26. where the Spirit is said to make intercession for us, because it causeth us to make intercession. According to this, the sense is, Blessed be God, who, though we meet with many Enemies, yet through Christ he maketh us more than Conquerours, Rom. 8.37. so that we are not overcome by any of them, but on the contrary, we triumph over them as conquered by us

And this by manifesting by us in every place the savour of the Knowledge of Christ; that is, of the Gospel. He calleth it a Savour, either with allusion to that sweet perfumed Oyntment, with which the High-Priest, under the Law, was anointed, Exod. 30.23. Psal. 133.2. or with reference to the Incense used also under the Law; or with relation to Solomons expression, Cant. 1.3. where we read of the Savour of Christs good Oyntments, and that his Name is as an Oyntment poured forth. By the Savour of the Knowledge of Christ here mentioned, the Apostle plainly meaneth the Reputation or good report that the Gospel had in every place: s[illegible: 1 letter]e Hos. 14.7.

15 For we are unto God a sweet savour of Christ in them that are saved, and in them that perish .

For the God whom we serve, doth not judge of us, nor will reward us according to our success, but according to our faithfulness and diligence in his work. We give unto all a good savour by our Doctrine; and our labours are a sweet savour in the nostrils of God, whatever effects they have upon Souls. God accepteth of our labours as to good men, to whom we are Instruments of Eternal Life and Salvation; and though others despise the Gospel, and refuse the sweet sound of it, yet as to them also we are a sweet savour in the nostrils of God: Though Israel be not saved (saith the Prophet) yet I shall be glorified. It is not for any neglect in us, as to our duty, if any perish, but from their own wilfulness and perversness.

Marginal references: 1 Cor. 1.18.

16 To the one we are the savour of death unto death; and to the other the savour of life unto life w: And who is sufficient for these things? .

As sweet Smells, which are to some pleasant and comfortable, are to others pernicious and deadly; so it is with the sweet savour of the Gospel. The Report which we in all places make of Christ, to some, through their unbelief and hardness of heart, and fondness of their lusts, proveth but the favour of death unto death; hardening their hearts to their Eternal ruine and destruction: but to such, who being ordained to Eternal Life, believe our reports, and embrace the Gospel, and live up to the Precepts and Rule of it, our preaching proves a cause of spiritual and of Eternal Life, to which that leadeth.

And O how great a work is this? What man? What Angel is sufficient for it? It is a mighty work to preach the Gospel as we ought to preach it.

Marginal references: [illegible: 1 word] 2.34.; C[illegible: 1 letter]p. 3.5, 6.

17 For we are not as many, which corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ .

Lest the false Apostles and Teachers in this Church should [illegible: 1 letter]light this Exclamation of the Apostles, and the pretended difficulty he made of the Ministerial work; the Apostle adds these words, I confess (saith he) it is no very difficult thing to speak of Christ, and pretend to preach and do as much as I do; but there are many [non-Latin text not transcribed], we translate it, corrupt the Word; the Greek word signifies, To sell wine or victuals for money, and because such kind of people make no conscience to deceive, cheat, and deal fraudulently with their Customers: it is sometimes used to signifie corrupting or deceiving. We are not (saith the Apostle) of the number of those who in preaching meerly serve their own bellies; and turn the Church into a Tavern or Victualling-house, making a gain of the Gospel, and discoursing a little while in a Pulpit for gain; and so making no conscience, either what they speak, or how they speak. But we speak by Authority from Christ, and in Christs Name; cloathed with his Authority, and as his Ambassadors; and so dare not say any thing unto people, and deliver to his people what he never gave us any Commission to speak; nor yet to speak whatever cometh at our tongues end, but we must remember, that we are in the sight of God, and speak as from God of God; and that not fraudulently, but sincerely; sincerely aiming at the Glory of God in what we do, and the Salvation of the Souls of them to whom we speak. This is a great work, first to consult the Mind and Will of God, and [illegible: 1 word] it out by study and meditation; then faithfully to communicate it unto people, without any vain or corrupt mixtures (which do but adulterate the Word preached) then to apply it to the Consciences of those that hear us. Who is sufficient for these things? that is, to discharge the Office of the Ministry in the preaching of the Gospel, as men ought to preach it.

Marginal references: C[illegible: 2 letters]. 4.2.; [illegible: 1 span]; [illegible: 1 span]

Paul Expresses His Affection. (a. d. 57.)

1 But I determined this with myself, that I would not come again to you in heaviness. 2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

In these verses, 1. The apostle proceeds in giving an account of the reason why he did not come to Corinth, as was expected; namely, because he was unwilling to grieve them, or be grieved by them, v. 1, 2. He had determined not to come to them in heaviness, which yet he would have done had he come and found scandal among them not duly animadverted upon: this would have been cause of grief both to him and them, for their sorrow or joy at meeting would have been mutual. If he had made them sorry, that would have been a sorrow to himself, for there would have been none to have made him glad. But his desire was to have a cheerful meeting with them, and not to have it embittered by any unhappy occasion of disagreeing. 2. He tells them it was to the same intent that he wrote his former epistle, v. 3, 4. (1.) That he might not have sorrow from those of whom he ought to rejoice; and that he had written to them in confidence of their doing what was requisite, in order to their benefit and his comfort. The particular thing referred to, as appears by the following verses, was the case of the incestuous person about whom he had written in the first epistle, ch. v. Nor was the apostle disappointed in his expectation. (2.) He assures them that he did not design to grieve them, but to testify his love to them, and that he wrote to them with much anguish and affliction in his own heart, and with great affection to them. He had written with tears, that they might know his abundant love to them. Note, [1.] Even in reproofs, admonitions, and acts of discipline, faithful ministers show their love. [2.] Needful censures, and the exercise of church-discipline towards offenders, are a grief to tender-spirited ministers, and are administered with regret.

Case of the Incestuous Person. (a. d. 57.)

5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 6 Sufficient to such a man is this punishment, which was inflicted of many. 7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.

In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle. Here observe, 1. He tells them that the crime of that person had grieved him in part; and that he was grieved also with a part of them, who, notwithstanding this scandal had been found among them, were puffed up and had not mourned, 1 Cor. v. 2. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observing the directions he had formerly given them. 2. He tells them that the punishment which had been inflicted upon this offender was sufficient, v. 6. The desired effect was obtained, for the man was humbled, and they had shown the proof of their obedience to his directions. 3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, v. 7, 8. This is expressed several ways. He beseeches them to forgive him, that is, to release him from church-censures, for they could not remit the guilt or offence against God; and also to comfort him, for in many cases the comfort of penitents depends upon their reconciliation not only with God, but with men also, whom they have scandalized or injured. They must also confirm their love to him; that is, they should show that their reproofs and censures proceeded from love to his person, as well as hatred to his sin, and that their design was to reform, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take such satisfaction in him as formerly; yet, now that he was recovered by repentance, they must renew and confirm their love to him. 4. He uses several weighty arguments to persuade them to do thus, as, (1.) The case of the penitent called for this; for he was in danger of being swallowed up with over-much sorrow, v. 7. He was so sensible of this fault, and so much afflicted under his punishment, that he was in danger of falling into despair. When sorrow is excessive it does hurt; and even sorrow for sin is too great when it unfits for other duties, and drives men to despair. (2.) They had shown obedience to his directions in passing a censure upon the offender and now he would have them comply with his desire to restore him, v. 9. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter. "To whom you forgive I forgive also, v. 10. I will readily concur with you in forgiving him." And this he would do for their sakes, for love to them and for their advantage; and for Christ's sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are so full of kindness and tender mercy towards all those who truly repent. (4.) He gives another weighty reason (v. 11): Lest Satan get an advantage against us. Not only was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as in other things, wisdom is profitable to direct, so to manage according as the case may be that the ministry may not be blamed, for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not be ignorant of his devices: he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious lest we give him any occasion so to do.

Effects of the Christian Ministry. (a. d. 57.)

12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, 13 I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. 14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? 17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

After these directions concerning the excommunicated person the apostle makes a long digression, to give the Corinthians an account of his travels and labours for the furtherance of the gospel, and what success he had therein, declaring at the same time how much he was concerned for them in their affairs, how he had no rest in his spirit, when he found not Titus at Troas (v. 13), as he expected, from whom he hoped to have understood more perfectly how it fared with them. And we find afterwards (ch. vii. 5-7) that when the apostle had come into Macedonia he was comforted by the coming of Titus, and the information he gave him concerning them. So that we may look upon all that we read from this second chapter, v. 12, to ch. vii. 5, as a kind of parenthesis. Observe here,

I. Paul's unwearied labour and diligence in his work, v. 12, 13. He travelled from place to place, to preach the gospel. He went to Troas from Philippi by sea (Acts xx. 6), and thence he went to Macedonia; so that he was prevented from passing by Corinth, as he had designed, ch. i. 16. But, though he was prevented in his design as to the place of working, yet he was unwearied in his work.

II. His success in his work: A great door was opened to him of the Lord, v. 12. He had a great deal of work to do wherever he came, and had good success in his work; for God made manifest the savour of his knowledge by him in every place where he came. He had an opportunity to open the door of his mouth freely, and God opened the hearts of his hearers, as the heart of Lydia (Acts xvi. 14), and the apostle speaks of this as a matter of thankfulness to God and of rejoicing to his soul: Thanks be to God, who always causeth us to triumph in Christ. Note, 1. A believer's triumphs are all in Christ. In ourselves we are weak, and have neither joy nor victory; but in Christ we may rejoice and triumph. 2. True believers have constant cause of triumph in Christ, for they are more than conquerors through him who hath loved them, Rom. viii. 37. 3. God causeth them to triumph in Christ. It is God who has given us matter for triumph, and hearts to triumph. To him therefore be the praise and glory of all. 4. The good success of the gospel is a good reason for a Christian's joy and rejoicing.

III. The comfort that the apostle and his companions in labour found, even when the gospel was not successful to the salvation of some who heard it, v. 15-17. Here observe,

1. The different success of the gospel, and its different effects upon several sorts of persons to whom it is preached. The success is different; for some are saved by it, while others perish under it. Nor is this to be wondered at, considering the different effects the gospel has. For, (1.) Unto some it is a savour of death unto death. Those who are willingly ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill savour, and therefore they are blinded and hardened by it: it stirs up their corruptions, and exasperates their spirits. They reject the gospel, to their ruin, even to spiritual and eternal death. (2.) Unto others the gospel is a savour of life unto life. To humble and gracious souls the preaching of the word is most delightful and profitable. As it is sweeter than honey to the taste, so it is more grateful than the most precious odours to the senses, and much more profitable; for as it quickened them at first, when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life.

2. The awful impressions this matter made upon the mind of the apostle, and should also make upon our spirits: Who is sufficient for these things? v. 16. Tis hikanos—who is worthy to be employed in such weighty work, a work of such vast importance, because of so great consequence? Who is able to perform such a difficult work, that requires so much skill and industry? The work is great and our strength is small; yea, of ourselves we have no strength at all; all our sufficiency is of God. Note, If men did seriously consider what great things depend upon the preaching of the gospel, and how difficult the work of the ministry is, they would be very cautious how they enter upon it, and very careful to perform it well.

3. The comfort which the apostle had under this serious consideration, (1.) Because faithful ministers shall be accepted of God, whatever their success be: We are, if faithful, unto God a sweet savour of Christ (v. 15), in those who are saved and in those also who perish. God will accept of sincere intentions, and honest endeavours, though with many they are not successful. Ministers shall be accepted, and recompensed, not according to their success, but according to their fidelity. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isa. xlix. 5. (2.) Because his conscience witnessed to his faithfulness, v. 17. Though many did corrupt the word of God, yet the apostle's conscience witnessed to his fidelity. He did not mix his own notions with the doctrines and institutions of Christ; he durst not add to, nor diminish from, the word of God; he was faithful in dispensing the gospel, as he received it from the Lord, and had no secular turn to serve; his aim was to approve himself to God, remembering that his eye was always upon him; he therefore spoke and acted always as in the sight of God, and therefore in sincerity. Note, What we do in religion is not of God, does not come from God, will not reach to God, unless it be done in sincerity, as in the sight of God.

CHAP. II. Verſe 1. That I would not come again]

ILle dolet, quoties cogitur eſſe ferox. It goes as much againſt the heart of a good Miniſter, as againſt the hair with his people, if he ſay or do any thing to their grief. It is no pleaſure to him to fling daggers, to ſpeak milſtones, to preach damnation, &c. But there is a cruell lenity, as was that of Eli to his ſons, and evil men muſt be ſharply rebuked, that they may be ſound in the faith, Tit. 1.13.

Verſe 2. But the ſame which is made, &c.] Nothing can cure a faithfull Miniſter of his cordolium, of his hearts grief, but his peoples amendment. Now we live if ye ſtand fast in the Lord, 1 Theſſ. 3.8. elſe we are all amort, and you kill the very hearts of us.

Verſe 3. Of whom I ought to rejoyce] Nothing ſticks a man more then the unkindeneſſe of a friend, then expectation of love daſhed and diſappointed: All evils, as elements are moſt troubleſome, when out of their proper place, as impiety in profeſſours, injuſtice in Judges, unkindenes or untowardnes in a people toward their Paſtour, &c.

Verſe 4. With many tears] Non tàm atramento quam lachrymis chartas illevit, ſaith Lorinus. In Act. 22.19. S. Pauls epiſtles were written rather with tears then with ink.

Verſe 5. Have cauſed grief] Wicked livers are Hazaels to the godly, and draw many ſighes and tears from them. Lots righteous ſoul was ſet upon the rack by the filthy Sodomites. Ieremy weeps in ſecret for Iudah's ſins. Paul cannot ſpeak of thoſe belly-gods with dry eyes, Phil. 3.18.

Verſe 16. Sufficient to ſuch a man] The Novatians therefore were out, that refuſed to receive in thoſe that repented of their former faults and follies. The Papiſts burnt ſome that recanted at the ſtake, ſaying that they would ſend them out of the world, while they were in a good minde.Act. and Mon. fol. 1392.

Verſe 7. Should be ſwallowed up] It was a ſaying of Mr Philpot, Martyr: Satan goes about to mix the deteſtable darnell of deſperation with the godly ſorrow of a pure penitent heart. Ibid. 1665.

With overmuch grief] Some holy men (as Mr Leaver) have deſired to ſee their ſin in the moſt ugly colours, and God hath heard them.D. Sibbs on Pſ. 42.5. But yet his hand was ſo heavy upon them therein, that they went alwaies mourning to their graves; and thought it fitter to leave it to Gods wiſdome to mingle the potion of ſorrow, then to be their own chooſers. It is a ſaying of Austin, Let a man grieve for his ſin, and then joy for his grief. Sorrow for ſin, if it ſo far exceed as that thereby we are diſabled for the diſcharge of our duties, it is a ſinfull ſorrow, yea though it be for ſinne.

Verſe 8. [non-Latin text not transcribed]. Confirm your love, &c.] Gr. Ratifie it, and declare it authentike, as it were in open court, and by publike ſentence (as Gal. 3.15.) and that at mine inſtance, [non-Latin text not transcribed]. as an advocate.

Verſe 9. Whether ye be obedient] Firſt to the Lord, and then to us by the will of God, 2 Cor. 8.5. Confer Heb. 13.17. Iſa. 50.10.

Verſe 10. To whom ye forgive] Or, Gratifie. Mercy is that we muſt mutually lend and borrow one of another. Let the rigid read Gal 6.1. See the Note there.

Verſe 11. [non-Latin text not transcribed] Leſt Satan] That wily merchant, that greedy bloud-ſucker, that devoureth not widdows houſes, but moſt mens ſouls. See ver. 7.

For we are not ignorant] He is but a titular Chriſtian that hath not perſonall experience of Satans ſtratagems, his ſet and compoſed machinations, [non-Latin text not transcribed]. his artificially-moulded methods, his plots, darts, depths, whereby he outwitted our firſt parents, and fits us a peny-worth ſtill, as he ſees reaſon.

Verſe 12. A door was opened] An opportunity offered. Where the Maſter ſets up a light, there is ſome work to be done; where he ſends forth his labourers, there is ſome harveſt to be gotten in.

Verſe 13. [non-Latin text not transcribed]. I had no rest, &c.] Gr. No relaxation, viz. from my former cares and anxieties about you, becauſe he was not yet returned to tell me how it was with you, 2 Cor. 7.6. Gods comforts are either rationall, fetcht from grounds which faith miniſtreth, or reall from the preſence of comfortable perſons or things.

Verſe 14. Now thanks be to God] Deo gratias was ever in Pauls mouth, ever in Auſtins. And a thankfull man is ever ready with his preſent, as Joſeph's brethren were, Geneſis 43.26.

Cauſeth us to triumph] Maketh us more then conquerours, even triumphers; whiles he rides upon us as upon his white horſes all the world over, Conquering and to conquer, Rev. 6.2.

Verſe 15. A ſweet ſavour] The Church is the morter, preaching the peſtell, the promiſes are the ſweet ſpices, which being beaten, Biſ. on 1 Pet. 2. yeeld an heavenly and ſupernaturall ſmell in the ſouls of the godly hearers.

Verſe 16. The ſavour of death] Aristotle writeth,De mirabil. auſ[illegible: 1 letter]ultat. that vultures are killed with oil of roſes. Swine (ſaith Pliny) cannot live in ſome parts of Arabia, by reaſon of the ſweet ſent of aromaticall trees there growing in every wood. Tigers are enraged with perfumes. Vipera interficitur palmis, ſaith Pa[illegible: 1 letter]ſanias, Moſes killed the Aegyptian, ſaved the Iſraelite. Obed-Edom was bleſſed for the Ark, the Philistims were curſed. The Sun of the Goſpel ſhining upon one that is ordained to eternall life, reviveth and quickneth him: but lighting upon a childe of death, it cauſeth him to ſtink more abominably.

And who is ſufficient] And yet now who is it almoſt that thinks not himſelf ſufficient for that ſacred and tremend function of the Miniſtery? Who am I? ſaith Moſes: Who am I not? ſaith our upſtart. Bradford was hardly perſwaded to become a Preacher.Act. and Mon. fol. 1578. Latimer leapt when he laid down his Biſhoprick, being diſcharged, as he ſaid, of ſuch an heavy burthen. Luther was wont to ſay, That if he were again to chuſe his calling, he would dig, or do any thing rather then take upon him the office of a Miniſter. So ſaid reverend Mr Whately of Banbury once in my hearing.

Verſe 17. Which corrupt the word] Gr. Which huckſter it, [non-Latin text not transcribed]. by handling it craftily and covetouſly, not ſerving the Lord Jeſus Chriſt but their own bellies, as thoſe Popiſh trencher-flies, and our Court paraſites.

In the ſight of God] It is impoſſible to ſpeak as in Gods preſence, and not ſincerely.

But I determined this with myself. I made up my mind on this point; I formed this resolution in regard to my course.

That I would not come again to you in heaviness. In grief, (ενλυπη) would not come, if I could avoid it, in circumstances which must have grieved both me and you. I would not come while there existed among you such irregularities as must have pained my heart, and as must have compelled me to resort to such acts of discipline as would be painful to you. I resolved, therefore, to endeavour to remove these evils before I came, that when I did come, my visit might be mutually agreeable to us both. For that reason I changed my purpose about visiting you, when I heard of those disorders, and resolved to send an epistle. If that should be successful, then the way would be open for an agreeable visit to you." This verse, therefore, contains the statement of the principal reason why he had not come to them as he had at first proposed. It was really from no fickleness, but it was from love to them, and a desire that his visit should be mutually agreeable. Comp. 2Cor 1:23.

(a) "heaviness" 2Cor 1:23, 12:20,21, 13:10

For if I make you sorry. "If when I should come among you I should be called on to inflict sorrow by punishing your offending brethren by an act of severe discipline as soon as I came, who would there be to give me comfort but those very persons whom I had affected with grief? How little prepared would they be to make me happy, and to comfort me, amidst the deep sorrow which I should have caused by an act of severe discipline. After such an act--an act that would spread sorrow through the whole church, how could I expect that comfort which I should desire to find among you? The whole church would be affected with grief; and though I might be sustained by the sound part of the church, yet my visit would be attended with painful circumstances. I resolved, therefore, to remove all cause of difficulty, if possible, before I came, that my visit might be pleasant to us all." The idea is, that there was such a sympathy between him and them--that he was so attached to them-- that he could not expect to be happy unless they were happy; that though he might be conscious he was only discharging a duty, and that God would sustain him in it, yet that it would mar the pleasure of his visit, and destroy all his anticipated happiness by the general grief.

And I wrote this same unto you. The words "this same" (τουτοαυτο) refer to what he had written to them in the former epistle, particularly to what he had written in regard to the incestuous person, requiring them to excommunicate him. Probably the expression also includes the commands in his former epistle to reform their conduct in general, and to put away the abuses and evil practices which prevailed in the church there.

Lest, when I came, etc. Lest I should be obliged, if I came personally, to exercise the severity of discipline, and thus to diffuse sorrow throughout the entire church.

I should have sorrow from them of whom I ought to rejoice. Lest I should have grief in the church. Lest the conduct of the church, and the abuses which prevail in it, should give me sorrow. I should be grieved with the existence of these evils; and I should be obliged to resort to measures which would be painful to me, and to the whole church. Paul sought to avoid this by persuading them before he came to exercise the discipline themselves, and to put away the evil practices which prevailed among them.

Having confidence in you all. Having confidence that this is your general character, that whatever adds to my joy, or promotes my happiness, would give joy to you all. Paul had enemies in Corinth; he knew that there were some there whose minds were alienated from him, and who were endear outing to do him injury. Yet he did not doubt that it was the general character of the church that they wished him well, and would desire to make him happy; that what would tend to promote his happiness would also promote theirs; and, therefore, that they would be willing to do anything that would make his visit agreeable to him when he came among them. He was therefore persuaded, that if he wrote them an affectionate letter, they would listen to his injunctions, that thus all that was painful might be avoided when he came among them.

For out of much affliction. Possibly Paul's enemies had charged him with being harsh and overbearing. They may have said that there was much needless severity in his letter. He here meets that, and says, that it was with much pain and many tears that he was constrained to write as he did. He was pained at their conduct, and at the necessity which existed for such an epistle. This is an eminently beautiful instance of Paul's kindness of heart, and his susceptibility to tender impressions. The evil conduct of others gives pain to a good man; and the necessity of administering reproof and discipline is often as painful to him who does it, as it is to those who are the subjects of it.

And anguish of heart. The word rendered "anguish" (συνοχης) means, properly, a holding together or shutting up; and then pressure, distress, anguish--an affliction of the heart by which one feels tightened or constrained; such a pressure as great grief causes at the heart.

I wrote unto you with many tears. With much weeping and grief that I was constrained to write such a letter. This was an instance of Paul's great tenderness of heart--a trait of character which he uniformly evinced. With all his strength of mind, and all his courage and readiness to face danger. Paul was not ashamed to weep; and especially if he had any occasion of censuring his Christian brethren, or administering discipline, Comp. Php 3:18, Acts 20:31. This is also a specimen of the manner in which Paul met the faults of his Christian brethren. It was not with bitter denunciation. It was not with sarcasm and ridicule. It was not by blazoning those faults abroad to others. It was not with the spirit of rejoicing that they had committed errors, and had been guilty of sin. It was not as if he was glad of the opportunity of administering rebuke, and took pleasure in denunciation and in the language of reproof. All this is often done by others; but Paul pursued a different course. He sent an affectionate letter to the offenders themselves; and he did it with many tears. IT WAS DONE WEEPING. Admonition would always be done right if it was done with tears. Discipline would always be right, and would be effectual, if it were administered with tears. Any man will receive an admonition kindly, if he who administers it does it weeping; and the heart of an offender will be melted, if he who attempts to reprove him comes to him with tears. How happy would it be if all who attempt to reprove should do it with Paul's spirit. How happy, if all discipline should be administered in the church in his manner. But, we may add, how seldom is this done ! How few are there who feel themselves called on to reprove an offending brother, or to charge a brother with heresy or crime, that do it with tears!

Not that ye should be grieved. It was not my object to give you pain.

But that ye might know the love, etc. This was one of the best evidences of his great love to them which he could possibly give. It is proof of genuine friendship for another, when we faithfully and affectionately admonish him of the error of his course; it is the highest proof of affection when we do it with tears. It is cruelty to suffer a brother to remain in sin unadmonished; it is cruel to admonish him of it in a harsh, severe, and authoritative tone; but it is proof of tender attachment when we go to him with tears, and entreat him to repent and reform. No man gives higher proof of attachment to another than he who affectionately admonishes him of his sin and danger.

(a) "love which" 2Cor 11:2

If any have caused grief. There is doubtless here an allusion to the incestuous person. But it is very delicately done. He does not mention him by name. There is not anywhere an allusion to his name; nor is it possible now to know it. Is this not a proof that the names of the offending brethren in a church should not be put on the records of sessions, and churches, and presbyteries, to be handed down to posterity? Paul does not here either expressly refer to such a person. He makes his remark general, that it might be as tender and kind to the offending brother as possible. They would know whom he meant, but they had already punished him, as Paul supposed, enough; and now all that he said in regard to him was as tender as possible, and fitted, as much as possible, to conciliate his feelings and allay his grief. He did not harshly charge him with sin; he did not use any abusive or severe epithets; but he gently insinuates that he "had caused grief;" he had pained the hearts of his brethren.

He hath not grieved me, but in part. He has not particularly offended or grieved me. He has grieved me only in common with others, and as apart of the church of Christ. All have common cause of grief; and I have no interest in it which is not common to you all. I am but one of a great number who have felt the deepest concern on account of his conduct.

That I may not overcharge you all. That I may not bear hard (επιβαρω) on you all; that I may not accuse you all of having caused me grief. The sense is, "Grief has been produced. I, in common with the church, have been pained, and daily pained, with the conduct of the individual referred to; and with that of his abettors and friends. But I would not charge the whole church with it; or seem to bear hard on them, or overcharge them with want of zeal for their purity, or unwillingness to remove the evil." They had shown their willingness to correct the evil by promptly removing the offender when he had directed it. The sense of this verse should be connected with the verse that follows; and the idea is, that they had promptly administered sufficient discipline, and that they were not now to be charged severely with having neglected it. Even while Paul said he had been pained and grieved, he had seen occasions not to bear hard on the whole church, but to be ready to commend them for their promptness in removing the cause of the offence.

(b) "if any" Gal 5:10 (c) "but in part" Gal 4:12

Sufficient to such a man. The incestuous person that had been by Paul's direction removed from the church. The object of Paul here is to have him again restored. For that purpose he says that the punishment which they had indicted on him was "sufficient." It was

(1.) a sufficient expression of the evil of the offence, and of the readiness of the church to preserve itself pure; and

(2.) it was a sufficient punishment to the offender. It had accomplished all that he had desired. It had humbled him, and brought him to repentance; and doubtless led him to put away his. wife. Compare 1Cor 5:1. As that had been done, it was proper now that he should be again restored to the privileges of the church. No evil would result from such a restoration, and their duty to their penitent brother demanded it. Mr. Locke has remarked, that Paul conducts this subject here with very great tenderness and delicacy. The entire passage, from 2Cor 2:5-10, relates solely to this offending brother; yet he never once mentions his name, nor does he mention his crime. He speaks of him only in the soft terms of "such a one" and "any one." Nor does he use an epithet which would be calculated to wound his feelings, or to transmit his name to posterity, or to communicate it to other churches. So that though this epistle should be read, as Paul doubtless intended, by other churches, and be transmitted to future times, yet no one would ever be acquainted with the name of the individual. How different this from the temper of those who would blazon abroad the names of offenders, or make a permanent record to carry them down with dishonour to posterity.

Which was inflicted of many. By the church, in its collective capacity. 1Cor 5:4. Paul had required the church to administer this act of discipline, and they had promptly done it. It is evident that the whole church was concerned in the administration of the act of discipline; as the words "of many" (υποτωνπλειονων) are not applicable either to a single "bishop," or a single minister, or a presbytery, or a bench of elders: nor can they be so regarded, except by a forced and unnatural construction. Paul had directed it to be done by the assembled church, 1Cor 5:4, and this phrase shows that they had followed his instructions. Locke supposes that the phrase means, "by the majority;" Macknight renders it, "by the greater number;" Bloomfield supposes that it means that the punishment was carned rate effect by all. Doddridge paraphrases it, "by the whole body of your society." The expression proves beyond a doubt that the whole body of the society was concerned in the act of the excommunication, and that that is a proper way of administering discipline. Whether it proves, however, that that is the mode which is to be observed in all instances, may admit of a doubt, as the example of the early churches, ha a particular case,does not prove that that mode has the force of a binding rule on all.

(1) "this punishment" "censure" (d) "was inflicted of many" 1Cor 5:4,5, 1Timm 5:20

So that contrariwise. On the other hand; on the contrary. That is, instead of continuing the punishment. Since the punishment was sufficient, and has answered all the purpose of bearing your testimony against the offence, and of bringing him to repentance, you ought again to admit him to your communion.

Ye ought rather to forgive him. Rather than continue the pain and disgrace of excommunication. It follows from this,

(1.) that the proper time for restoring an offender is only when the punishment has answered the purpose for which it was designed; that is, has shown the just abhorrence of the church against the sin, and has reformed the offender; and

(2.) that when that is done, the church ought to forgive the offending brother, and admit him again to their fellowship. When it can be ascertained that the punishment has been effectual in reforming him, may depend somewhat on the nature of the offence. In this case, it was sufficiently shown by his putting away his wife, and by the manifestations of sorrow. So, in other cases, it may be shown by a man's abandoning a course of sin, and reforming his life. If he has been unjust, by his repairing the evil; if he has been pursuing an unlawful business, by abandoning it; if he has pursued a course of vice, by his forsaking it, and by giving satisfactory evidences of sorrow and of reformation, for a period sufficiently long to show his sincerity. The time which will be required in each case must depend, of course, somewhat on the nature of the offence, the previous character of the individual, the temptations to which he may be exposed, and the disgrace which he may have brought on his Christian calling. It is to be observed, also, that then his restoration is to be regarded as an act of forgiveness, a layout, (χαρισασθαι, that is, χαρις, favour, grace,) on the part of the church. It is not a matter of justice, or of claim on his part; for having once dishonoured his calling, he has forfeited his right to a good standing among Christians; but it is a matter of favour, and he should be willing to humble himself before the church, and make suitable acknowledgment for his offences.

And comfort him. There is every reason to think that this man became a sincere penitent. If so, he must have been deeply pained at the remembrance of his sin, and the dishonour which he had brought on his profession, as well as at the consequences in which he had been involved. In this deep distress, Paul tells them that they ought to comfort him. They should receive him kindly, as God receives to his favour a penitent sinner. They should not cast out his name as evil; they should not reproach him for his sins; they should not harrow up his recollection, of the offence by often referring to it; they should be willing to bury it in lasting forgetfulness, and treat him now as a brother. It is a duty of a church to treat with kindness a true penitent, and receive him to their affectionate embrace. The offence should be forgiven and forgotten. The consolations of the gospel, adapted to the condition of penitents, should be freely administered; and all should be done that can be, to make the offender, when penitent, happy and useful in the community.

Lest perhaps such a one. Still forbearing to mention his name; still showing towards him the utmost tenderness and delicacy.

Should be swallowed up, etc. Should be overcome with grief; and should be rendered incapable of usefulness by his excessive sorrow. This is a strong expression, denoting intensity of grief. We speak of a man's being drowned in sorrow; or overwhelmed with grief; of grief preying upon him. The figure here is probably taken from deep waters, or from a whirlpool which seems to swallow up anything that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters. See Ps 124:2-5, "If it had not been the LORD who was on our side when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul." See Ps 69:1, "Save me, O God, for the waters are come into my soul." Paul apprehended that, by excessive grief, the offending brother would be destroyed. His life would waste away under the effect of his excommunication and disgrace, and the remembrance of his offence would prey upon him, and sink him to the grave.

(a) "so that" Gal 6:1 (*) "contrariwise" "on the contrary"

Wherefore I beseech you that ye would confirm your love toward him. The word here rendered confirm, (κυρωσαι) occurs in the New Testament only here and in Gal 3:15. It means, to give authority, to establish as valid, to confirm; and here means that they should give strong expressions and assurances of their love to him; that they should pursue such a course as would leave no room for doubt in regard to it. Tindal has well rendered it, "Wherefore I exhort you that love may have strength over him." Paul referred doubtless, here, to some public act of the church by which the sentence of excommunication might be removed, and by which the offender might have a public assurance of their favour.

For to this end also did I write. The apostle did not say that this was the only purpose of his writing, to induce them to excommunicate the offender, he does not say that he wished, in an arbitrary manner, to test their willingness to obey him, or to induce them to do a thing in itself wrong, in order to try their obedience. But the meaning is this: This was the main reason why he wrote to them, rather than to come personally among them. The thing ought to have been done; the offender ought to be punished; and Paul says that he adopted the method of writing to them, rather than of coming among them in person, in order to give them an opportunity to show whether they were disposed to be obedient. And the sense is, "You may now forgive him. He has hot only been sufficiently punished, and he has not only evinced suitable penitence, but also another object which I had in view has been accomplished. I desired to see whether you were, as a church, disposed to be obedient. That object, also, has been accomplished. And now, since everything aimed at in the case of discipline has been secured, you may forgive him, and should, without hesitation, again receive him to the bosom of the church."

(b) "obedient" 2Cor 7:15

To whom ye forgive any thing. The sense here is, "I have confidence in you as a Christian society; and such confidence, that if you forgive an offence in one-of your members, I shall approve the act, and shall also be ready to forgive." He refers, doubtless, to this particular case; but he makes his remark general. It is implied here, I think, that the Corinthians were disposed to forgive the offending brother; and Paul here assures them that they had his hearty assent to this, and that if they did forgive him, he was ready to join them in the act, and to forgive him also.

For if I forgave any thing. If I forgive anything; if I remit any of the punishments which have been inflicted by my authority.

For your sakes. It is not on account of the offender alone; it is in order to promote the happiness and purity of the church.

In the person of Christ. Locke paraphrases this, "By the authority, and in the name of Christ." Doddridge, "As in the person of Christ, and by the high authority with which he has been pleased to invest me." Tindal, "In the room of Christ." The word rendered person (marg., sight προσωπω, from προς and ωψ) means, properly, the part towards, at, and around the eye.--Robinson. Then it means the face, visage, countenance; then the presence, person, etc. Here it probably means, in the presence of Christ; with his eye upon me, and conscious that I am acting before him, and must give account to him. It implies, undoubtedly, that Paul acted by his authority, and felt that he was doing that which Christ would approve.

(1) "the person" "sight"

Lest Satan. The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man.

Should get an advantage of us. The literal translation of the Greek would be, "That we may not be defrauded by Satan," ιναμηπλεονεκτηθωμεν υποτουσατανα. The verb here used denotes, to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest, if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline.

For we are not ignorant of his devices. We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of men. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans, and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and want of wisdom--by the rashness or overheated zeal--by the pretensions to great purity and love of truth --and by a harsh, severe, censorious spirit, Satan often takes advantage of the Church, and advances his own dark and mischievous designs.

Furthermore. But, (δε.) This particle is properly adversative; but frequently denotes transition, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory. Here it is designed to continue or explain the statement before made of his deep affection for the church, and his interest in its affairs. He therefore tells them that when he came to Troas, and was favoured there with great success, and was engaged in a manner most likely of all others to interest his feelings and to give him joy, yet he was deeply distressed because he had not heard, as he expected, from them; but so deep was his anxiety, that he left Troas, and went into Macedonia.

When I came to Troas. This was a city of Phrygia, or Mysia, on the Hellespont, between Troy on the north, and Asses on the south. Acts 16:8. It was on the regular route from Ephesus to Macedonia. Paul took that route because on his journey to Macedonia he had resolved, for the reasons above stated, not to go to Corinth.

To preach Christ's gospel. Greek, "For (εις) the gospel of Christ;" that is, on account of his gospel; or to promote it. Why he selected Troas, or the region of the Troad, Acts 16:8 as the field of his labours, he does not say. It is probable that he was waiting there to hear from Corinth by Titus, and while there he resolved not to be idle, but to make known as much as possible the gospel.

And a door was opened unto me. 1Cor 16:9. There was an opportunity of doing good, and the people were disposed to hear the gospel. This was a work in which Paul delighted to engage, and in which he usually found his highest comfort. It was of all things the most adapted to promote his happiness.

(a) "when I came to Troas" Acts 16:8 (b) "a door" 1Cor 16:9

I had no rest in my spirit. I was disappointed, sad, deeply anxious. Though the work in which I was engaged was that which usually gives me my highest joy, yet such was my anxiety to learn the state of things in Corinth, and the success of my letter, and to see Titus, whom I was expecting, that I had comparatively no peace, and no comfort.

But taking my leave of them. Though so many considerations urged me to stay; though there was such a promising field of labour, yet such was my anxiety to hear from you, that I left them.

I went from thence into Macedonia. Acts 16:9. I went over where I expected to find Titus, and to learn the state of your affairs. This is one of the few instances in which Paul left an inviting field of labour, and where there was a prospect of signal success, to go to another place. It is adduced here to show the deep interest which he had in the church at Corinth, and his anxiety to learn what was their condition. It shows that there may be cases where it is proper for ministers to leave a field of great and inviting usefulness, to go to another field, and to engage in another part of the great vineyard.

(c) "no rest in my spirit" 2Cor 7:5,6

Now thanks be unto God, etc. There seem to have been several sources of Paul's joy on this occasion. The principal was his constant and uniform success in endeavouring to advance the interests of the kingdom of the Redeemer. But in particular he rejoiced,

(1.) because Titus had come to him there, and had removed his distress, compare 2Cor 2:13;

(2.) because he learned from him that his efforts in regard to the church at Corinth had been successful, and that they had hearkened to his counsels in his first letter; and,

(3.) because he was favoured with signal success in Macedonia. His being compelled, therefore, to remove from Tress and to go to Macedonia had been to him ultimately the cause of great joy and consolation. These instances of success Paul regarded as occasions of gratitude to God.

Which always causeth us. Whatever may be our efforts, and wherever we are. Whether it is in endeavouring to remove the errors and evils existing in a particular church,, or whether it be in preaching the gospel in places where it has been unknown, still success crowns our efforts, and we have the constant evidence of Divine approbation. This was Paul's consolation in the midst of his many trials; and it proves that, whatever may be the external circumstances of a minister, whether poverty, want, persecution, or distress, he will have abundant occasion to give thanks to God if his efforts as a minister are crowned with success.

To triumph in Christ. To triumph through the aid of Christ, or in promoting the cause of Christ. Paul had no joy which was not connected with Christ, and he had no success which he did not trace to him. The word which is here rendered triumph (θριαμβευοντι), from θριαμβευω occurs in no other place in the New Testament, except in Col 2:15. It is there rendered "triumphing over them in it," that is, triumphing over the principalities and powers which he had spoiled, or plundered; and it there means that Christ led them in triumph after the manner of a conqueror. The word is here used in a causative sense--the sense of the Hebrew Hiphil conjugation. It properly refers to a triumph; or a triumphal procession. Originally the word θριαμβος meant a hymn which was sung in honour of Bacchus; then the tumultuous and noisy procession which constituted the worship of the god of wine; and then any procession of a similar kind.--Passow. It was particularly applied, among both the Greeks and the Romans, to a public and solemn honour conferred on a victorious general on a return from a successful war, in which he was allowed a magnificent entrance into the capital. In these triumphs, the victorious commander was usually preceded or attended by the spoils of war; by the most valuable and magnificent articles which he had captured; and by the princes, nobles, generals, or people whom he had subdued. The victor was drawn in a magnificent chariot, usually by two white horses. Other animals were sometimes used. "When Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony by lions; that of Heliogabalus by tigers; and that of Aurelius by deer."--. Clark. The people of Corinth were not unacquainted with the nature of a triumph. About one hundred and forty-seven years before Christ, Lucius Mummius, the Roman consul, had conquered all Achaia, and had destroyed Corinth, Thebes, and Colchis, and by order of the Roman senate was favoured with a triumph, and was surnamed Achaicus. Tindal renders this place, "Thanks be unto God, which always giveth us the victory in Christ." Paul refers here to a victory which he had, and a triumph with which he was favoured by the Redeemer. It was a victory over the enemies of the gospel; it was success in advancing the interests of the kingdom of Christ; and he rejoiced in that victory, and in that success, with more solid and substantial joy than a Roman victor ever felt on returning from his conquests over nations, even when attended with the richest spoils of victory, and by humbled princes and kings in chains, and when the assembled thousands shouted Io triumphe!

And maketh manifest. Makes known; spreads abroad--as a pleasant fragrance is diffused through the air.

The savour. οσμην. The smell; the fragrance. The word in the New Testament is used to denote a pleasant or fragrant odour, as of incense or aromatics, Jn 12:3, Eph 5:2, Php 4:18. There is an allusion here, doubtless, to the fact that in the triumphal processions fragrant odours were diffused around; flowers, diffusing a grateful smell, were scattered in the way; and on the altars of the gods incense was burned during the procession, and sacrifices offered, and the whole city was filled with the smoke of sacrifices, and with perfumes. So Paul speaks of knowledge--the knowledge of Christ. In his triumphings, the knowledge of the Redeemer was diffused abroad, like the odours which were diffused in the triumphal march of the conqueror. And that odour or savour was acceptable to God--as the fragrance of aromatics and of incense was pleasant in the triumphal procession of the returning victor. The phrase, "makes manifest the savour of his knowledge," therefore means, that the knowledge of Christ was diffused everywhere by Paul, as the grateful smell of aromatics was diffused all around the triumphing warrior and victor. The effect of Paul's conquests everywhere was to diffuse the knowledge of the Saviour--and this was acceptable and pleasant to God-- though there might be many who would not avail themselves of it, and would perish. See 2Cor 2:15.

(d) "God, which always" (*) "savour" "odour" (a) "savour of his knowledge" Song 1:3

For we are unto God. We who are his ministers, and who thus triumph. It is implied here that Paul felt that ministers were labouring for God, and felt assured that their labours would be acceptable to him. The object of Paul in the statement, in this and in the following verses, is undoubtedly to meet the charges of his detractors and enemies, he says, therefore, that whatever was the result of his labours in regard to the future salvation of men, yet that his well-meant endeavours, and labours, and self-denials in preaching the gospel, were acceptable to God. The measure of God's approbation in the case was not his success, but his fidelity, his zeal, his self-denial, whatever might be the reception of the gospel among those who heard it.

A sweet savour. Like the smell, of pleasant incense, or of grateful aromatics, such as were burned in the triumphal processions of returning conquerors. The meaning is, that their labours were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word here rendered "sweet savour" (ευωδια occurs only in this place, and in Eph 5:2; Php 4:18; and is applied to persons or things well-pleasing to God. It properly means good odour, or fragrance; and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God, and to sacrifices in general, Gen 8:21, Ex 29:18,25,41; Lev 1:9,13,17, 2:2,9,12, 3:5,16, 4:31, etc. Here it means that the services of Paul and the other ministers of religion were as grateful to God as sweet incense, or acceptable sacrifices.

Of Christ. That is, we are Christ's sweet savour to God; we are that which he has appointed, and which he has devoted and consecrated to God; we are the offering, so to speak, which he is continually making to God.

In them that are saved. In regard to them who believe the gospel through our ministry, and who are saved. Our labour in carrying the gospel to them, and in bringing them to the knowledge of the truth, is acceptable to God. Their salvation is an object of his highest desire, and he is gratified with our fidelity, and with our success. This reason why their work was acceptable to God is more fully stated in the following verse, where it is said that in reference to them they were the "savour of life unto life." The word "saved" here refers to all who become Christians, and who enter heaven; and as the salvation of men is an object of such desire to God, it cannot but be that all who bear the gospel to men are engaged in an acceptable serried, and that all their efforts will be pleasing to him, and approved in his sight. In regard to this part of Paul's statement there can be no difficulty.

And in them that perish. In reference to them who reject the gospel, and who are finally lost. It is implied here,

(1.) that some would reject the gospel and perish, with whatever fidelity and self-denial the ministers of religion might labour.

(2.) That though this would be the result, yet the labours of the ministers of religion would be acceptable to God. This is a fearful and awful declaration, and has been thought by many to be attended with difficulty. A few remarks may present the true sense of the passage, and remove the difficulty from it.

(1.) It is not affirmed or implied here that the destruction of those who would reject the gospel, and who would perish, was desired by God, or would be pleasing to him. This is nowhere affirmed or implied in the Bible.

(2.) It is affirmed only that the labours of the ministers of religion in endeavouring to save them would be acceptable and pleasing to God. Their labours would be in order to save them, not to destroy them. Their desire was to bring all to heaven--and this was acceptable to God. Whatever might be the result, whether successful or not, yet God would be pleased with self-denial, and toil, and prayer that was honestly and zealously put forth to save others from death. They would be approved by God in proportion to the amount of labour, zeal, and fidelity which they evinced.

(3.) It would be by no fault of faithful ministers that men would perish. Their efforts would be to save them, and those efforts would be pleasing to God.

(4.) It would be by no fault of the gospel that men would perish. The regular and proper tendency of the gospel is to save, not to destroy men; as the tendency of medicine is to heal them, of food to support the body, of air to give vitality, of light to give pleasure to the eye, etc. It is provided for all, and is adapted to all. There is a sufficiency in the gospel for all men, and in its nature it is as really fitted to save one as another. Whatever may be the manner in which it is received, it is always in itself the same pure and glorious system; full of benevolence and mercy. The bitterest enemy of the gospel can, not point to one of its provisions that is adapted or designed to make men miserable, and to destroy them. All its provisions are adapted to salvation; all its arrangements are those of benevolence; all the powers and influences which it originates, are those which are fitted to save, not to destroy men. The gospel is what it is in itself pure, holy, and benevolent system, and is answerable only for effects which a pure, holy, and benevolent system is fitted to produce. To use the beautiful language of Theodoret, as quoted by Bloomfield, "We indeed bear the sweet odour of Christ's gospel to all; but all who participate in it do not experience its salutiferous effects. Thus to diseased eyes even the light of heaven is noxious; yet the sun does not bring the injury. And to those in a fever, honey is bitter; yet it is sweet, nevertheless. Vultures too, it is said, fly from sweet odours of myrrh; yet myrrh is myrrh, though the vultures avoid it. Thus, if some be saved, though others perish, the gospel retains its own virtue, and we the preachers of it remain just as we are; and the gospel retains its odorous and salutiferous properties, though some may disbelieve and abuse it, and perish." Yet

(5.) it is implied that the gospel would be the occasion of heavier condemnation to some, and that they would sink into deeper ruin in consequence of its being preached to them. This is implied in the expression in 2Cor 2:16, "to the one we are a savour of death unto death." In the explanation of this we may observe,

(a.) that those who perish would have perished at any rate. All were under condemnation whether the gospel had come to them or not. None will perish in consequence of the gospel's having been sent to them who would not have perished had it been unknown. Men do not perish because the gospel is sent to them, but for their own sins.

(b.) It is in fact by their own fault that men reject the gospel, and that they are lost. They are voluntary in this; and, whatever is their final destiny, they are not under compulsion. The gospel compels no one against his will either to go to heaven or to hell.

(c.) Men under the gospel sin against greater light than they do without it. They have more to answer for. It increases their responsibility. If, therefore, they reject it, and go down to eternal death, they go from higher privileges; and they go, of course, to meet a more aggravated condemnation. For condemnation will always be in exact proportion to guilt; and guilt is in proportion to abused light and privileges.

(d.) The preaching of the gospel, and the offers of life, are often the occasion of the deeper guilt of the sinner. Often he becomes enraged. He gives vent to the deep malignity of his soul. He opposes the gospel with malice and infuriated anger, his eye kindles with indignation, and his lip curls with pride and scorn. He is profane and blasphemous; and the offering of the gospel to him is the occasion of exciting deep and malignant passions against God, against the Saviour, against the ministers of religion. Against the gospel men often manifest the same malignity and scorn which they did against the Saviour himself. Yet this is not the fault of the gospel, nor of the ministers of religion. It is the fault of sinners themselves; and while there can be no doubt that such a rejection of the gospel will produce their deeper condemnation, and that it is a savour of death unto death unto them, still the gospel is good and benevolent, and still God will be pleased with those who faithfully offer its provisions, and who urge it on the attention of men.

(b) "them that are save" 1Cor 1:18

To the one. To those who perish.

We are the savour of death unto death. We are the occasion of deepening their condemnation, and of sinking them lower into ruin. The expression here used means, literally, "to the one class we bear a death- conveying odour leading to their death"--a savour, a smell which, under the circumstances, is destructive to life, and which leads to death. Mr. Locke renders this, "To the one my preaching is of ill-savour, unacceptable and offensive, by their rejecting whereof they draw death on themselves." Grateful as their labours were to God, and acceptable as would be their efforts, whatever might be the results, yet Paul could not be ignorant that the gospel would in fact be the means of greater condemnation to many, 2Cor 2:15. It was indeed by their own fault; yet wherever the gospel was preached, it would to many have this result. It is probable that the language here used is borrowed from similar expressions which were common among the Jews. Thus in Debarim Rabba, &1, fol. 248, it is said, "As the bee brings home honey to the owner, but stings others, so it is with the words of the law." "They (the words of the law) are a savour of life to Israel, but a savour of death to the people of this world." Thus in Taarieth, fol. 7, 1, "Whoever gives attention to the law on account of the law itself, to him it becomes an aromatic of life, (,) but to him who does not attend to the law on account of the law itself, to him it becomes an aromatic of death, () the idea of which is, that as medicines skilfully applied will heal, but if unskillfully applied will aggravate a disease, so it is with the words of the law. Again, "The word of the law which proceeds out of the mouth of God is an odour of life to the Israelites, but an odour of death to the Gentiles." See Rosenmuller and Bloomfield. The sense of the passage is plain, that the gospel, by the wilful rejection of it, becomes the means of the increased guilt and condemnation of many of those who hear it.

And to the other. To those who embrace it, and are saved.

The savour of life. An odour, or fragrance producing life, or tending to life. It is a living, or life-giving savour. It is in itself grateful and pleasant.

Unto life. Tending to life; or adapted to produce life. The word life here, as often elsewhere, is used to denote salvation. It is life,

(1.) in opposition to the death in sin in which all are by nature;

(2.) in opposition to death in the grave--as it leads to a glorious resurrection;

(3.) in opposition to eternal death--to the second dying--as it leads to life and peace and hey in heaven. See the words "life" and "death" explained Rom 6:23. The gospel is "the savour of life unto life," because

(1.) it is its nature and tendency to produce life and salvation. It is adapted to that; and is designed to that end.

(2.) Because it actually results in the life and salvation of those who embrace it. It is the immediate and direct cause of their salvation; of their recovery from sin; of their glorious resurrection; of their eternal life in heaven.

And who is sufficient for these things? For the arduous and responsible work of the ministry; for a work whose influence must be felt either in the eternal salvation, or the eternal ruin of the soul. Who is worthy of so important a charge? Who can undertake it without trembling? Who can engage in it without feeling that he is in himself unfit for it, and that he needs constant Divine grace? This is an exclamation which any one may well make in view of the responsibilities of the work of the ministry. And we may remark,

(1.) if Paul felt this, assuredly others should feel it also. If, with all the Divine assistance which he had--all the proofs of the peculiar presence of God, and all the mighty miraculous powers conferred on him--Paul had such a sense of unfitness for this great work, then a consciousness of unfitness, and a deep sense of responsibility, may well rest on all others.

(2.) It was this sense of the responsibility of the ministry, which contributed much to Paul's success. It was a conviction that the results of his work must be seen in the joys of heaven, or the woes of hell, that led him to look to God for aid, and to devote himself so entirely to his great work. Men will not feel much concern unless they have a deep sense of the magnitude and responsibility of their work. Men who feel as they should about the ministry will look to God for aid, and will feel that he alone can sustain them in their arduous duties.

(a) "To the one" Jn 9:39, 1Pet 2:7,8 (*) "savour" "odour" (b) "who is sufficient"

For we are not as many. This refers doubtless to the false teachers at Corinth; and to all who mingled human philosophy or tradition with the pure word of truth. Paul's design in the statement in this verse seems to be to affirm that he had such a deep sense of the responsibility of the ministerial office, and of its necessary influence on the eternal destiny of man, that it led him to preach the simple gospel, the pure word of God. He did not dare to dilute it with any human mixture, he did not dare to preach philosophy or human wisdom. He did not dare to mingle with it the crude conceptions of man. He sought to exhibit the simple truth as it was in Jesus; and so deep was his sense of the responsibility of the office, and so great was his desire on the subject, that he had been enabled to do it, and to triumph always in Christ. So that, although he was conscious that he was in himself unfit for these things, yet by the grace of God he had been able always to exhibit the simple truth, and his labours had been crowned with constant and signal success.

Which corrupt the word of God. Margin, "deal deceitfully with." The word here used (καπηλευοντες) occurs nowhere else in the New Testament, and does not occur in the Septuagint. The word is derived from καπηλος, which signifies, properly, a huckster, or a retailer of wine; a petty chapman; who buys up articles for the purpose of selling them again. it also means sometimes a vintner, or an innkeeper. The proper idea is that of a small dealer, and especially in wine. Such persons were notorious, as they, are now, for diluting their wines with water, (comp. Sept. in Isa. i. 22;) and for compounding wines of other substances than the juice of the grape, for purposes of gain. Wine, of all substances in trade, perhaps, affords the greatest facilities for such dishonest tricks; and accordingly the dealers in that article have generally been most distinguished for fraudulent practices and corrupt and diluted mixtures, hence the word comes to denote to adulterate, to corrupt, etc. It is here applied to those who adulterated or corrupted the pure word of God in any way, and for any purpose. It probably has particular reference to those who did it either by Judaizing opinions, or by the mixtures of a false and deceitful philosophy. The latter mode would be likely to prevail among the subtle and philosophizing Greeks. It is in such ways that the gospel has been usually corrupted.

(1.) It is done by attempting to attach a philosophical explanation to the facts of revelation, and making the theory as important as the fact.

(2.) By attempting to explain away the offensive, points of revelation by the aid of philosophy.

(3.) By attempting to make the facts of Scripture accord with the prevalent notions of philosophy, and by applying a mode of interpretation to the Bible which would fritter away its meaning, and make it mean anything or nothing at pleasure. In these, and in various other ways, men have corrupted the word of God; and of all the evils which Christianity has ever sustained in this world, the worst have been those which it has received from philosophy, and from those teachers who have corrupted the word of God. The fires of persecution it could meet, and still be pure; the utmost efforts of princes, and monarchs, and of Satan to destroy it, it has outlived, and has shone purely, and brightly amidst all these efforts; but, when corrupted by philosophy, and by "science falsely so called," it has been dimmed in its lustre, paralyzed in its aims, and shorn of its power, and has ceased to be mighty in pulling down the strongholds of Satan's kingdom. Accordingly, the enemy of God has ceased to excite persecution, and now aims in various ways to corrupt the gospel by the admixture of philosophy, and of human opinions. Tindal renders this passage, "For we are not as many are which choppe and chaunge with the word of God"--an idea which is important and beautiful--but this is one of the few instances in which he mistook the sense of the original text. In general, the accuracy of his translation, and his acquaintance with the true sense of the Greek text, are very remarkable.

But as of sincerity. Sincerely; actuated by unmingled honesty and simplicity of aim. 2Cor 1:12.

As of God. As influenced by him; as under his control and direction; as having been sent by him; as acting by his command. Acts 1:12.

In the sight of God. As if we felt that his eye was always on us. Nothing is better fitted to make a man sincere and honest than this.

Speak we in Christ. In the name, and in the service of Christ, We deliver our message with a deep consciousness that the eye of the all-seeing God is on us; that we can conceal nothing from him; and that we must soon give up our account to him.

(1) "which corrupt" "deal deceitfully" 2Cor 4:2 (+) "corrupt" "adulterate" (c) "sight of God" Heb 11:27 (2) "we in Christ" "of"

REMARKS on 2nd Corinthians Chapter 2.

(1.) In this chapter, and in the management of the whole case to which Paul here refers, we have an instance of his tenderness in administering discipline. This tenderness was manifested in many ways.

1st. He did nothing to wound the feelings of the offending party.

2nd. He did nothing in the way of punishment which a stern sense of duty did not demand.

3rd. He did it all with many tears. He wept at the necessity of administering discipline at all. He wept over the remissness of the church. He wept over the fall of the offending brother.

4th. He did not mention even the name of the offender. He did not blazon his faults abroad; nor has he left any clue by which it can be known; nor did he take any measures which were fitted to pain, unnecessarily, the feelings of his friends. If all discipline in the church were conducted in this manner, it would probably always be effectual and successful, 2Cor 2:1-10.

(2.) We ought cordially to receive and forgive an offending brother, as soon as he gives evidence of repentance. We should harbour no malice against him; and if, by repentance, he has put away his sins, we should hasten to forgive him. This we should do as individuals, and as churches. God cheerfully forgives us, and receives us into favour on our repentance; and we should hail the privilege of treating all our offending brethren in the same manner, 2Cor 2:7,8.

(3.) Churches should be careful that Satan should not get an advantage over them, 2Cor 2:11. In every way possible he will attempt it; and perhaps in few modes is it more often done than in administering discipline. In such a case, Satan gains an advantage over a church in the following ways:

1st. In inducing it to neglect discipline. This occurs often because an offender is rich, or talented, or is connected with influential families; because there is a fear of driving off such families from the church; because the individual is of elevated rank, and the church suffers him to remain in her bosom. The laws of the church, like other laws, are often like cobwebs: great flies break through, and the smaller ones are caught. The consequence is, that Satan gains an immense advantage. Rich and influential offenders remain in the church; discipline is relaxed; the cause of Christ is scandalized; and the church at large feels the influence, and the work of God declines.

2nd. Satan gains an advantage in discipline, sometimes, by too great severity of discipline. If he cannot induce a church to relax altogether, and to suffer offenders to remain, then he excites them to improper and needless severity. He drives them on to harsh discipline for small offences. He excites a spirit of persecution. He enkindles a false zeal on account of the shibboleth of doctrine. He excites a spirit of party, and causes the church to mistake it for zeal for truth. He excites a spirit of persecution against some of the best men in the church, on account of pretended errors in doctrine, and kindles the flames of intestine war; and breaks the church up into parties and fragments. Or he urges on thee church, even in cases where discipline is proper, to needless and inappropriate severity; drives the offender from its bosom; breaks his spirit; and prevents ever onward his usefulness, his return, and his happiness. One of the chief arts of Satan has been to cause the church, in cases of discipline, to use severity instead of kindness; to excite a spirit of persecution instead of love. Almost all the evils which grow out of attempts at discipline might have been prevented by a spirit of LOVE.

3rd. Satan gains an advantage in cases of discipline, when the church is unwilling to re-admit to fellowship an offending but a penitent member. His spirit is broken; his usefulness is destroyed. The world usually takes sides with him against the church, and the cause of religion bleeds.

(4.) Individual Christians, as well as churches, should be careful that Satan does not get an advantage over them, 2Cor 2:11. Among the ways in which he does this are the following:

1st. By inducing them to conform to the world. This is done under the plea that religion is not gloomy, and morose, and ascetic. Thence he often leads professors into all the gaieties, and amusements, and follies of which the world partake. Satan gains an immense advantage to his cause when this is done for all the influence of the professed Christian is with him.

2nd. By producing laxness of opinion in regard to doctrine. Christ intends that his cause shall advance by the influence of truth; and that his church shall be the witness of the truth. The cause of Satan advances by error and falsehood; and when professed Christians embrace falsehood, or are indifferent to truth, their whole influence is on the side of Satan, and his advantage is immense when they become the advocates of error.

3rd. By producing among Christians despondency, melancholy, and despair. Some of the best men are often thus afflicted and thrown into darkness, as Job was, Job 23:8,9. Indeed, it is commonly the best members of a church that have doubts in this manner, and that fall into temptation, and that are left to the buffetings of Satan. Your gay, and worldly, and fashionable Christians have usually no such troubles--except when they lie on a bed of death. They are not in the way of Satan. They do not oppose him, and he will not trouble them. It is your humble, praying, self-denying Christians that he dreads and hates; and it is these that he is suffered to tempt, and to make sad, and to fill with gloom and doubt. And when this is done, it is an immense advantage to his cause. It produces the impression that religion is nothing but gloom and melancholy, and the people of the world are easily led to hate and avoid it. Christians, therefore, should be cheerful, and benevolent, and happy--as they may be --lest Satan should get an advantage over them.

4th. By fanaticism. For when Satan finds that he can get no advantage over Christians by inducing them to do nothing, or to do anything positively wrong or immoral, he drives them on with over-heated and ill-timed zeal; he makes them unreasonably strenuous for some single opinion or measure; he disposes them to oppose and persecute all who do not fall into their views, and feel as they feel.

5th. By contentions and strifes. Satan often gets an advantage in that way. No matter what the cause may be, whether it be for doctrines, or for any other cause, yet the very fact that there are contentions among the professed followers of "the Prince of peace" does injury, and gives Satan an advantage. No small part of his efforts, therefore, have been to excite contentions among Christians--an effort in which he has been, and is still, eminently successful.

(5.) Satan gets an advantage over sinners, and they should be on their guard. He does it,

1st, by producing a sense of security in their present condition; and by leading them to indifference in regard to their eternal condition. In this he is eminently successful; and when this is gained, all is gained that his cause demands. It is impossible to conceive of greater success in anything than Satan has in producing a state of indifference to the subject of religion among men.

2nd. By inducing them to defer attention to religion to some future time. This is an advantage, because

(a.) it accomplishes all he wishes at present;

(b.) because it is usually successful altogether. It is usually the same thing as resolving not to attend to religion at all.

3rd. By producing false views of religion. He represents it at one time as gloomy, sad, and melancholy; at another, as so easy that it may be obtained whenever they please; at another, by persuading them that their sins are so great that they cannot be forgiven. One great object of Satan is to blind the minds of sinners to the true nature of religion; and in this he is usually successful.

4th. He deludes the aged by telling them it is too late; and the young by telling them that now is the time for mirth and pleasure, and that religion may be attended to at some future period of life.

5th. He gains an advantage by plunging the sinner deeper and deeper in sin; inducing him to listen to the voice of temptation; by making him the companion of the wicked; and by deluding him with the promises of pleasure, honour, and gain in this world until it is too late, and he dies.

(6.) Ministers of the gospel may have occasion to triumph in the success of their work. Paul always met with success of some kind; always had some cause of triumph. In all his trials, he had occasion of rejoicing, and always was assured that he was pursuing that course which would lead him ultimately to triumph, 2Cor 2:14.

(7.) The gospel may be so preached as to be successful, 2Cor 2:14. In the hands of Paul it was successful. So it was with the other apostles. So it was with Luther, Knox, Calvin. So it was with Whitefield, Edwards, Wesley, and Payson. If ministers are successful, it is not the fault of the gospel. It is adapted to do good, and to save men; and it may be so preached as to accomplish those great ends. If all ministers were as self-denying, and laborious, and prayerful as were these men, the gospel would be as successful now as it has ever been.

(8.) Much of the work of the ministry is pleasant and delightful. It is the savour of life unto life, 2Cor 2:15,16. There is no joy on earth of a higher and purer character than that which the ministers of the gospel have in the success of their work. There is no work more pleasant than that of imparting the consolations of religion to the sick and the afflicted--than that of directing inquiring sinners to the Lamb of God; no joy on earth so pure and elevated as that which a pastor has in a revival of religion. In the evidence that God accepts his labours, and that to many his message is a savour of life unto life, there is a joy which no other pursuit can furnish a joy, even on earth, which is more than a compensation for all the toils, self-denials, and trials of the ministry.

9. In view of the happy and saving results of the work of the ministry, we see the importance of the work. Those results are to be seen in heaven. They are to enter into the eternal destiny of the righteous. They are to be seen in the felicity and holiness of those who shall be redeemed from death. The very happiness of heaven, therefore, is dependent on the fidelity and success of the ministry. This work stretches beyond the grave. It reaches into eternity. It is to be seen in heaven. Other plans and labours of men terminate at death. But the work of the ministry reaches in its results into the skies; and is to be seen ever onward in eternity. Well might the apostle ask, "Who is sufficient for these things ?"

10.) The ministers of the gospel will be accepted of God if faithful, whatever may be the result of their labours; whether seen in the salvation, or the augmented condemnation of those who hear them, 2Cor 2:15. They are a sweet savour to God. Their acceptance with him depends not on the measure of their success, but on their fidelity. If men reject the gospel, and make it the occasion of their greater condemnation, the fault is not that of ministers, but is their own. If men are faithful, God accepts their efforts; and even if many reject the message and perish, still a-faithful ministry will not be to blame. That such results should follow from their ministry, indeed, increases their responsibility, and makes their office more awful, but it will not render them less acceptable in their labours in the sight of God.

(11.) We are to anticipate that the ministry will be the means of the deeper condemnation of many who hear the gospel, 2Cor 2:16. The gospel is to them a savour of death unto death. We are to expect that many will reject and despise the message, and sink into deeper sin, and condemnation, and woe. We are not to be disappointed, therefore, when we see such effects follow, and when the sinner sinks into a deeper hell from under the ministry of the gospel. It always has been the case, and we have reason to suppose it always will be and painful as is the fact, yet ministers must make up their minds to witness this deeply painful result of their work.

(12.) The ministry is a deeply and awfully responsible work, 2Cor 2:16. It is connected with the everlasting happiness, or the deep and eternal condemnation, of all those who hear the gospel. Every sermon that is preached is making an impression that will never be obliterated, and producing an effect that will never terminate. Its effects will never all be seen until the day of judgment, and in the awful solemnities of the eternal world. Well might Paul ask, "Who is sufficient for these things?

(13.) It is a solemn thing to hear the gospel. If it is solemn for a minister to dispense it, it is not less solemn to hear it. It is connected with the eternal welfare of those who hear. And thoughtless as are multitudes who hear it, yet it is deeply to affect them hereafter. If they ever embrace it, they will owe their eternal salvation to it; if they continue to neglect it, it will sink them deep and for ever in the world of woe. Every individual, therefore, who hears the gospel dispensed, no matter by whom, should remember that he is listening to God's solemn message to men; and that it will and must exert a deep influence on his eternal doom.

(14.) A people should pray much for a minister. Paul often entreated the churches to which he wrote to pray for him. If Paul needed the prayers of Christians, assuredly Christians now do. Prayer for a minister is demanded because,

1st, he has the same infirmities, conflicts, and temptations which other Christians have.

2nd. He has those which are peculiar, and which grow out of the very nature of his office; for the warfare of Satan is carried on mainly with the leaders of the army of God.

3rd. He is engaged in a great and most responsible work--the greatest work ever committed to mortal man.

4th. His success will be generally in proportion as a people pray for him. The welfare of a people, therefore, is identified with their praying for their minister. He will preach better, and they will hear better, just in proportion as they pray for him. His preaching will be dull, dry, heavy--will be without unction, spirituality, and life--unless they pray for him; and their hearing will be dull, lifeless, and uninterested, unless they pray for him. No people will hear the gospel to much advantage who do not feel anxiety enough about it to pray for their minister.

(15.) The interview between a minister and his people in the day of judgment will be a very solemn one. Then the effect of his ministry will be seen. Then it will be known to whom it was a savour of life unto life, and to whom it was a savour of death unto death. Then the eternal destiny of all will be settled. Then the faithful minister will be attended to heaven by all to whom his ministry has been a savour of life unto life; and then he will part for ever with all whom he so often warned and entreated in vain. In distant worlds--worlds for ever separated--shall be experienced the result of his labours. Oh, how solemn must be the scene when he must give up his account for the manner in which he has preached, and they for the manner in which they attended on his ministry!

(16.) Let all ministers, then, be careful that they do not corrupt. the word of God, 2Cor 2:17. Let them preach it in simplicity and in truth. Let them not preach philosophy, or metaphysics, or their own fancy, or the tradition of men, or the teaching of the schools; but the simple truth as it is in Jesus. Let them preach as sent by God; as in the sight of God; as commissioned by Christ to deliver a simple, plain, pure message to mankind, whether they will hear or forbear. Their success will be in proportion to the simplicity and purity of the gospel which they present; their peace and joy in death and in heaven will be just as they shall have evidence then that in simplicity and sincerity they have endeavoured to present everywhere, and to all, the pure and simple gospel of Jesus Christ. As ministers, therefore, desire acceptance with God and success in the work, let them preach the pure gospel; not adulterating it with foreign admixtures; not endeavouring to change it so as to be palatable to the carnal mind; not substituting philosophy for the gospel, and not withholding anything in the gospel because men do not love it; and let the people of God everywhere sustain the ministry by their prayers, and aid them in their work by daily commending them to the God of grace. So shall they be able to perform the solemn functions of their office to Divine acceptance; and so shall ministers and people find the gospel to be "a savour of life unto life."

The occasion of St. Paul's writing again to the Corinthians, and deferring for the present to come unto them, is here intimated. There was an incestuous person in the church of Corinth, who had married his father's wife; if she were his own natural mother, the sin was most prodigious and unnatural, that the child of her womb should be the husband of her bed; if she were his mother-in-law, it was against the law of reverence, and an heinous sin for the son to uncover the father's nakedness. And it was an aggravation of the sin, that the person committing it was a Christian, a member, and, as some think, a minister of the church of Corinth. St. Paul, in his former epistle, 1Cor 5:1 command them to excommunicate this incestuous person, which accordingly they did; and this spiritual physic, applied to the offender, had a good effect upon him; for being punished by the church, he punisheth himself; and being cast out of the church, he casts away his sin.

Happy is it, when the church's censures are so executed as to bring offenders to a sight and sense of their sins, in order to a deep humiliation and thorough reformation.

Now, says the apostle, I determined not to come to you in heaviness; that is, one great reason why I put off my coming amongst you might neither occasion sorrow, nor create heaviness, either to you or myself; for I delight not in censuring and chiding, when I can otherwise avoid it: For if I make you sorry, and myself with you, who is it that can make me glad, but he that is made sorry by me? that is, nothing can make me glad but the reformation of the fallen person.

Where note, That nothing adds so much to the joy and comfort of the ministers of Christ, as their recovery of revolted souls from under the empire and dominion of sin and Satan. We joy with them, and rejoice in God for them; we live as we see any of you stand fast in the Lord, we die as we see others stick fast in their sins.

As if the apostle had said, I gave you a sharp reproof in my former epistle, but it was in much love, and upon a good design; namely, to procure such a reformation of life and manners among you, as might prevent my sorrow when I came unto you; for as your grief is my grief, so my joy is the joy of you all. As the ministers of Christ and their beloved people are one; they rejoice together, and mourn together; their griefs and sorrows are mutual, and their joys and comforts are reciprocal.

Here our compassionate apostle tells them, That what he had wrote in his former epistle with some severity and sharpness, concerning the incestuous person, was so far from being written with any intention to grieve them, that it was a real affliction to him, a very heavy pressure upon his heart, which fetched abundance of tears from his eyes, and consequently was an effect of the greatest love imaginable.

Hence note, That when the ministers of Christ do execute church-censures, if they do not dispense them with tenderness and compassion, so as to let the offenders see that what is done is out of abundant love unto them, they will never be the better for them, nor be bettered or reclaimed by them. Doth a civil judge weep when he passes sentence upon a malefactor? much more should an ecclesiastical judge mourn, when he pronounceth the censures of the church upon notorious offenders. Behold the apostle here declaring with what anguish of spirit and grief of heart he wrote to have the sentence of excommunication executed and inflicted on the incestuous Corinthian; Out of much affliction and anguish of heart, I wrote unto you with many tears.

As if the apostle had said, This incestuous person, who hath caused so much grief to me by his sin, has caused no little grief to you also, to the sounder part of you, even to all, but those who were partakers with him in his sin: he hath grieved me, but in part only; you, as well as myself, have been grieved by him, and afflicted for him.

Not only the ministers, but members of the church, are affected with, and afflicted for, the scandal of professor's sins. St. Paul grieved but in part for the incestuous person's sin, the sounder part of the church mourned with him.

Or, secondly, He hath grieved me, but in part, that I may not overcharge you. It is as much as if he had said, "The grief and sorrow which I have had for the sin and scandal of this notorious offender, I am far, very far, from charging upon the whole church; I dare not load you all with that imputation, as if you were involved in the guilt of it."

'Tis not only injurious, but very unjust, to cast the dirt of professors' sin upon the face of their profession, or to charge the guilt of a particular person's miscarriages upon the whole church or Christian society to which he doth belong. As religion justifies no man's faults, so no man's faults should condemn religion.

Observe here, 1. The nature of that punishment which the holy apostle thought and adjudged, to be sufficient for the guilty person's sin; and that was excision, not destruction; excommunication, not death. The rejection of such a sinner from the communion of the church, by church-censure and discipline, was the punishment pronounced.

Observe, 2. By whom, and before, this punishment of excommunication was executed and inflicted, namely, by the officers and governors of the church, (who had and have the power of the keys,) in the presence and with the consent of the whole church.

In the primitive church, we have reason to believe, when any offender was to be excommunicated, the people were acquainted with the crime: the guilty person pleaded in their presence, they judged as your jurymen do of the matter of fact, they consented to the condemnation; but the sentence was not pronounced by them, but by the governors and officers of the church, before them and in their presence.

And as the church or body of the people consented to the offenders' rejection, so likewise to his re-admission to the communion of the church; but their actual admission was by the pastor and governor of the church, and not by the people.

Contrary to this primitive practice, is the modern practice of those who have snatched the keys out of the hands of the pastors, (where Christ placed them,) and put them into the hands of the people.

Observe, 1. The great duty which the apostle directs the Corinthians to the performance of, towards this sorrowful offender: to forgive him, to comfort him, to confirm him; that is, to absolve him from the sentence and censure of the church; no longer to continue their aversion to him, but to restore him to the church's communion, to re-admit him to their fellowship and society, to comfort him with the notices of God's pardoning mercy; and to confirm their love to him, by showing that their excommunicating of him was with design to reform, not to ruin him; to recover him by repentence, and not to drive him to despair. This is the importance of the three several words which are used here, Forgive him, comfort him, confirm him.

From whence note, That in notorious crimes which give great cause of scandal to the church, the comfort of the offender depends not only upon his peace and reconciliation with God, but also upon the relaxation of the censures of the church, and his re-admission to the church's fellowship and communion: forgive him, and confirm your love towards him.

Observe, 2. The reason offered by our apostle why this penitent offender should be forgiven and comforted, namely, Lest he should be swallowed up with overmuch sorrow.

Learn hence, 1. That sorrow even for sin itself may be excessive and overmuch.

2. That excessive and overmuch sorrow swalloweth up a person; it may swallow him up in the gulf of despair, and, as a consequent of it, in the gulf of death.

As worldly sorrow causeth death, so may religious sorrow also, even sorrow for sin. We may dishonour God by an excessive mourning, even for God's dishonour. Sorrow is not of any worth in itself, but only as it serves to a spiritual end and purpose; and when it is excessive, not only the comforts, but the gifts and usefulness, of the person sorrowing, are in danger to be swallowed up by it.

Quest. But when is sorrow for sin excessive and overmuch?

Ans. When it obstructs the exercise of our graces, when it hinders the performance of our duties, when it hurts our health, and overwhelmeth nature, when it perverts reason, swalloweth up faith, hindereth our hope, prejudiceth our joy, and unfits us both for doing and suffering the will of God; in a word, that sorrow for sin which keeps the soul from looking towards the mercy-seat, that keeps Christ and the soul asunder, and renders a person unfit for the service of God and for the communion of saints, is a sinful sorrow.

Observe here, 1. Our apostle declares what was his in writing his former epistle to them, namely, this amongst others, to exercise their obedience, and to make trial what regard they would show to his apostolical authority; whether they would be as obedient to his directions in absolving of penitents, as they were before in inflicting church-censures upon bold offenders. For this end did I write, that I might have a proof of you.

Observe, 2. The apostle declares his own forwardness to forgive penitent offenders himself, as well as makes known his desires that they should do it: Whom ye forgive, I forgive also, in the person of Christ; that is, as you forgive him, so do I: and I absolve him by Christ's authority, as I excommunicated him in Christ's name, In the name of our Lord Jesus Christ, &c. 1Cor 5:4

As he delivered the incestuous person to Satan in the name of Christ, so in the name and person of Christ he releases him, and relaxes the sentence against him. The power of excommunication and absolution, of binding and loosing, of casting out, and receiving into the church, is by Christ committed to church-governors, who are to execute this power in the person of Christ; that is, in the name and by the authority of Christ.

Observe, 3. The arguments with which, and the motive by which, he presses the church at Corinth to forgive the incestuous person, and to re-admit him into their society: lest Satan get an advantage of us.

What advantage?

Ans. An advantage to lead them into sin thus, by their their abusing that power which God had given them for edification, to the destruction of a person, by making them guilty of spiritual murder by their over rigorous proceeding against him, by driving him to despair, by tempting him to apostasy. Satan sometimes, by too great slackness of discipline, seeks to lull sinners asleep in the bosom of the church; and sometimes, by too great severity, endeavours to drive them to despair.

The force of the apostle's words lies thus: I advise you to continue the severity of discipline no longer towards this penitent offender, but receive him again into your communion with all tenderness and speed, lest Satan should circumvent you, and overeach you, and make use of your rigour to your own ruin, by rendering your doctrine hateful, and your discipline detestable: for we are not ignorant of his devices, his contrivances, plots, and stratagems laid against us.

Learn hence, 1. That Satan is a master in the art of deceiving souls: he is full, very full, of cunning methods and devices to circumvent persons, and catch them in the net of his deceits.

Learn, 2. That it concerns all persons, but especially the ministers of the gospel, to be well acquainted with, and not ignorant of, any devices or plots of Satan. Satan has a multitude of devices, by which he undoes, entangles, and deceives souls; and no Christian ought to be ignorant of them, lest he be circumvented and undone by them. Many are his devices for drawing us into sin, for drawing us off from duty, for drawing us into temptation, for drowning us in despair: our wisdom will be not to dispute, but to resist; for by resisting, our temptations will be fewer, and our strength greater, Jas 4:7 Resist the devil, and he will fly.

Where note, That the promise of conquest is made to resisting, not disputing with Satan: to parley with him, is the way to be overcome by him.

Observe here, 1. The unwearied diligence of this great apostle in traveling from place to place, and carrying the gospel with him from one city and nation to another: I came to Troas, and from thence to Macedonia.

Observe, 2. The success which the holy apostle had in preaching the gospel with unwearied diligence in those places: A door was opened unto him of the Lord.

This either signifies, 1. The free liberty which he had to preach the gospel in those places; the door of his mouth was not shut by persecutors, the enemies and opposers of the free gospel, but the word of the Lord had a free course in the labours of its ministers.

Or, 2. This opened door may signify and import the great and gracious success which God gave the apostle in his work; as God by his providence opened the apostle's mouth, to preach and publish the glad tidings of the gospel, so by his Holy Spirit he opened the people's hearts to receive and entertain the glad tidings of salvation which the gospel brought. The Lord opened Lydia's heart, that she attended to the words which were spoken of Paul. Acts 16:14

Observe, 3. How careful the apostle is to ascribe the entire praise, and to return the whole thanks, to Almighty God, for all the gracious assistance and success which he had received in his ministerial service: Thanks be to God, which causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.

As if the apostle had said, "Blessed be God, although our enemies have been man, and our difficulties great, yet God has given me, and my fellow-apostles, such resolution of mind, that we have not only encountered with them, but triumphed over them, in a powerful conversion of so many from heathenism to Christianity; and has enabled us to spread the sweet odour of the gospel far and near, by our laborious preaching of it from place to place."

Then is the word, and God in the word, glorified, when the sword of the Spirit is taken into the hand of the Spirit; when he gird this sword upon his thigh, as most mighty, and rides on triumphantly, conquering and to conquer, in the hearts of his people, till he has consummated his victories in a glorious triumph over all the powers of hell and darkness: Thanks be to God that causeth us to triumph in Christ.

Observe here, 1. The title given to the gospel, and to the preachers and dispensers of it; they are a savour, an illusion, probably, to the ointment of sweet perfume, which the high-priests under the law were anointed with. The breath of the gospel is a sweet odour or smell, and God's faithful ministers are they that carry it, and blow it abroad to perfume sinners that lie stinking in their sins.

Observe,2. The contrary effects which the preaching of the gospel has upon those that sit under it; it is the savour of life unto some, of death unto others. Here it was so: the apostle's ministry was a savour of life to the believing Gentiles, of death to the unbelieving Jews; all men are to be reckoned in a state of life or death, of perishing or being saved, according as they do or do not receive the savour, and relish the doctrine, of the gospel.

But how comes the preaching of the gospel to be the savour of death unto some?

Ans. Partly through pride, in not enduring to be reproved by the gospel; partly through prejudice against the ministers of the gospel; partly through slothfulness, neglecting to come under the sound of the gospel; and partly through cursed infidelity, in not believing the message which the gospel brings. Thus is the gospel, which was ordained for life, the savour of death unto death.

Observe, 3. The sweet support which God gives his faithful ministers in the discharge of their duty, though their doctrine fails of desired success; they are a sweet savour unto God, as well in them that perish, as in them that are saved;

Lord! how would thy ministers be of all men miserable, shouldst thou require the success of their labours at their hands; shouldst thou say, "Either reconcile my people unto me, or I will never be reconciled unto you:" but we shall be rewarded by thee according to our faithfulness, not according to our people's fruitfulness. The faithful ministers of Christ are a sweet-smelling savour in the nostrils of God, as well in them that perish as in them that are saved. Though Israel (their people) be not gathered, yet shall they be glorious: God will reward them, secundum laborem, non fructum; the nurse shall be paid for her care and pains, though the child dies at the breast.

As if the apostle had said, "So great and weighty is the work of preaching the everlasting gospel to a lost world, that neither myself, nor any of my fellow-apostles, are sufficient for it of ourselves. Who is sufficient?

That is, none are sufficient, without proportionable strength and help from God, neither man nor angel; to preach the gospel, as it ought, is a mighty work, a weighty work. If any thing otherwise, it is either their ignorance or inadvertency that makes them think so.

What! is it an easy matter to search into the deep things of God, the great mysteries of the gospel, which have an unfathomable depth! Is it easy to instruct the ignorant, to convince the obstinate, to resolve the doubting, to reduce the wandering, to know the state of our flock, to visit the sick as we ought, to speak to them, and pray for them, as persons upon the confines of eternity! What! is all this, and much more, a trivial work and common performance?

No, verily, as there is no service more honourable than that of the ministry, so there is none more arduous and laborious; and therefore the greatest men that ever God employed in and about this work, have been ready to sink under the apprehension of the insuperable difficulties that do attend it.

If we consider how a gospel minister ought to excel in knowledge, in utterance, in prudence and conduct, in exemplary piety, in patience contending with a people's frowardness and perverseness, we need not wonder at our apostle's exclamation or expostulatory question in the words before us: Who is sufficient for these things?

Observe here, 1. The character which the apostle gives the false apostles who were crept in amongst the Corinthians: they were corrupters of the word of God; they did sophisticate and adulterate the sincere word of God, by intermixing their own pride and passions, their own inventions and imaginations, with the doctrine which they delivered. False teachers deal with the word, as some vintners deal with their wines; they imbase them in their nature, that they may advance them in their price, and thereby increase their own profit; they deliver the word of God in subtilty, but not in sincerity.

Observe, 2. The declaration which the apostle makes of his own uprightness and integrity in preaching the gospel of Jesus Christ: As of sincerity, as of God, and in the sight of God speak we in Christ; that is, we act as men of sincerity in what we do, as men taught of God and sent by God, as men acted by the power and guided by the Spirit of Christ, and all this is in the sight of God; we speak as from God, of God, in obedience to his command, and with an eye at his glory. He is a better preacher that speaks with an upright heart, than he that speaks with an eloquent tongue; he that acts from religious principles, for holy ends, as in the presence of the all-seeing God, and with a fixed eye at the glory of God in what he preaches, he is an interpreter one of a thousand.