Adam Clarke on 2 Corinthians 1

Paul, an apostle - Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. See on 1Cor 1:1 (note).

In all Achaia - The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country.

Grace be to you and peace - See Rom 1:7.

Blessed be God - Let God have universal and eternal praise:

1. Because he is the Father of our Lord Jesus Christ, who is the gift of his endless love to man, Joh 1:16.

2. Because he is the Father of mercies, ὁ Πατηρ των οικτιρμων, the source whence all mercy flows, whether it respect the body or the soul, time or eternity; the source of tender mercy; for so the word implies. See on Rom 12:1 (note). And,

3. Because he is the God of all comfort - the Fountain whence all consolation, happiness, and bliss flow to angels and to men.

Who comforteth us - Who shows himself to be the God of tender mercy, by condescending to notice us, who have never deserved any good at his hand; and also the God of all consolation, by comforting us in all our tribulation - never leaving us a prey to anxiety, carking care, persecution, or temptation; but, by the comforts of his Spirit, bearing us up in, through, and above, all our trials and difficulties.

That we may be able to comfort them - Even spiritual comforts are not given us for our use alone; they, like all the gifts of God, are given that they may be distributed, or become the instruments of help to others. A minister's trials and comforts are permitted and sent for the benefit of the Church. What a miserable preacher must he be who has all his divinity by study and learning, and nothing by experience! If his soul have not gone through all the travail of regeneration, if his heart have not felt the love of God shed abroad in it by the Holy Ghost, he can neither instruct the ignorant nor comfort the distressed. See 2Cor 1:6.

The sufferings of Christ - Suffering endured for the cause of Christ: such as persecutions, hardships, and privations of different kinds.

Our consolation also aboundeth - We stood as well, as firmly, and as easily, in the heaviest trial, as in the lightest; because the consolation was always proportioned to the trial and difficulty. Hence we learn, that he who is upheld in a slight trial need not fear a great one; for if he be faithful, his consolation shall abound, as his sufferings abound. Is it not as easy for a man to lift one hundred pounds' weight, as it is for an infant to lift a few ounces? The proportion of strength destroys the comparative difficulty.

And whether we be afflicted - See on 2Cor 1:4 (note).

Which is effectual - There is a strange and unusual variation in the MSS. and versions in this passage. Perhaps the whole should be read thus: For if we be afflicted, it is for your encouragement and salvation; and if we be comforted, it is also for your encouragement, which exerted itself by enduring the same sufferings which we also suffer.

This transposition of the middle and last clauses is authorized by the best MSS. and versions. The meaning seems to be this: While ye abide faithful to God, no suffering can be prejudicial to you; on the contrary, it will be advantageous; God having your comfort and salvation continually in view, by all the dispensations of his providence: and while you patiently endure, your salvation is advanced; sufferings and consolations all becoming energetic means of accomplishing the great design, for all things work together for good to them that love God. See the variations in Griesbach.

And our hope of you is steadfast - We have no doubt of your continuing in the truth; because we see that you have such a full, experimental knowledge of it, that no sufferings or persecutions can turn you aside. And we are sure that, as ye suffer, so shall ye rejoice.

Our trouble which came to us in Asia - To what part of his history the apostle refers we know not: some think it is to the Jews lying in wait to kill him, Act 20:3; others, to the insurrection raised against him by Demetrius and his fellow craftsmen, Act 19:23; others, to his fighting with beasts at Ephesus, 1Cor 15:32, which they understand literally; and others think that there is a reference here to some persecution which is not recorded in any part of the apostle's history.

We were pressed out of measure, above strength - The original is exceedingly emphatic: καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν· we were weighed down beyond what is credible, even beyond what any natural strength could support. There is no part of St. Paul's history known to us which can justify these strong expressions, except his being stoned at Lystra; which if not what is here intended, the facts to which he refers are not on record. As Lystra was properly in Asia, unless he mean Asia Minor, and his stoning at Lystra did most evidently destroy his life, so that his being raised was an effect of the miraculous power of God; he might be supposed to refer to this. See the notes on Act 14:19, etc. But it is very likely that the reference is to some terrible persecution which he had endured some short time before his writing this epistle; and with the outlines of which the Corinthians had been acquainted.

We had the sentence of death in ourselves - The tribulation was so violent and overwhelming, that he had no hope of escaping death.

That we should not trust in ourselves - The tribulation was of such a nature as to take away all expectation of help but from God alone.

But in God which raiseth the dead - This is very like the business at Lystra; and would be sufficient to fix the apostle's reference to that fact could the time and other circumstances serve.

Who delivered us from so great a death - For the circumstances were such that no human power could avail.

Will yet deliver us - Having had such a signal evidence of His interposition already, we will confide in him with an unshaken confidence that he will continue to support and deliver.

Ye also helping together by prayer - Even an apostle felt the prayers of the Church of God necessary for his comfort and support.

What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them!

The gift bestowed - by the means of many persons - The blessings communicated by means of their prayers.

Thanks may be given by many - When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God for his gracious answers. Thus, the prayers of many obtain the gift; and the thanksgiving of many acknowledge the mercy.

The gift, or χαρισμα, which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.

For our rejoicing is this - Ἡ καυχησις. Our boasting, exultation, subject of glorying.

The testimony of our conscience - Μαρτυριον της συνειδησεως· That testimony or witness which conscience, under the light and influence of the Spirit of God, renders to the soul of its state, sincerity, safety, etc.

In simplicity - Ἁπλοτητι· from α, denoting unity or together, and πελω, to be; or from α, negative, and πολυς, many; not compounded, having one end in view, having no sinister purpose, no by end to answer. Instead of ἁπλοτητι, many MSS. and versions have ἁγιοτητι, holiness.

In godly sincerity - Ειλικρινειᾳ Θεου· The sincerity of God: that is, such a sincerity as comes from his work in the soul. Ειλικρινεια, sincerity, and ειλικρινης, sincere, come from ειλη, the splendor, or bright shining of the sun; and here signifies such simplicity of intention, and purity of affection, as can stand the test of the light of God shining upon it, without the discovery being made of a single blemish or flaw.

Not with fleshly wisdom - The cunning and duplicity of man, who is uninfluenced by the Spirit of God, and has his secular interest, ease, profit, pleasure, and worldly honor in view.

But by the grace of God - Which alone can produce the simplicity and godly sincerity before mentioned, and inspire the wisdom that comes from above.

We have had our conversation - Ανεστραφημεν· We have conducted ourselves. The word properly refers to the whole tenor of a man's life - all that he does says, and intends; and the object or end he has in view, and in reference to which he speaks, acts, and thinks; and is so used by the best Greek writers. The verb αναστρεφω is compounded of ανα, again, and στρεφω, to turn; a continual coming back again to the point from which he set out; a circulation; beginning, continuing, and ending every thing to the glory of God; setting out with Divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul; thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory. The word conversation is not an unapt Latinism for the Greek term, as conversatio comes from con, together, and verto, I turn; and is used by the Latins in precisely the same sense as the other is by the Greeks, signifying the whole of a man's conduct, the tenor and practice of his life: and conversio astrorum, and conversiones caelestes, is by Cicero used for the course of the stars and heavenly bodies. - De Leg. c. 8: Caelum una conversione atque eadem, ipse circum se torquetur et vertitur. - CIC de Univers., c. 8: "The heaven itself is, with one and the same revolution, whirled about, and revolves round itself."

In the world - Both among Jews and Gentiles have we always acted as seeing Him who is invisible.

More abundantly to you-ward - That is, We have given the fullest proof of this in our conduct towards you; You have witnessed the holy manner in which we have always acted; and God is witness of the purity of the motives by which we have been actuated; and our conscience tells us that we have lived in uprightness before him.

Than what ye read - Viz. In the first epistle which he had sent them.

Or acknowledge - To be the truth of God; and which he hoped they would continue to acknowledge, and not permit themselves to be turned aside from the hope of the Gospel.

Have acknowledged us in part - Απο μερους may signify here not in part, but some of you; and it is evident, from the distracted state of the Corinthians, and the opposition raised there against the apostle, that it was only a part of them that did acknowledge him, and receive and profit by his epistles and advice.

We are your rejoicing, etc. - You boast of us as the ministers of Christ through whom ye have believed; as we boast of you as genuine converts to the Christian faith, and worthy members of the Church of God.

And in this confidence - Under the conviction or persuasion that this is the case; that ye exult in us, as we do in you;

I was minded - I had purposed to come to you before, as he had intimated, 1Cor 16:5; for he had intended to call on them in his way from Macedonia, but this purpose he did not fulfill; and he gives the reason, 2Cor 1:23.

A second benefit - He had been with them once, and they had received an especial blessing in having the seed of life sown among them by the preaching of the Gospel; and he had purposed to visit them again that they might have a second blessing, in having that seed watered. Instead of χαριν, grace or benefit, several MSS. read χαραν joy, pleasure; but the word grace or benefit, seems to express the apostle's meaning best.

To pass by you into Macedonia - He had purposed to go to Macedonia first, and then from Macedonia return to them, and probably winter in Corinth. Therefore we must understand the δι' ὑμων, by you, as implying that he would sail up the Aegean Sea, leaving Corinth to the west; though he might have taken it in his way, and have gone by land through Greece up to Macedonia. Some think that the meaning is, that he purposed to take Achaia in his way to Macedonia, without calling at Corinth; but Achaia was out of his way considerably, and he could scarcely go through Achaia without passing close by Corinth. I consider the words, therefore, as implying that he purposed not to call at Corinth at that time, but to pass by it, as before stated.

Did I use lightness? - When I formed this purpose, was it without due consideration? and did I abandon it through fickleness of mind?

That with me there should be yea, etc. - That I should act as carnal men, who change their purposes, and falsify their engagements, according as may seem best to their secular interest?

But as God is true - Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See 2Cor 1:23.

For the Son of God, etc. - If I could have changed my purpose through carnal or secular interests then I must have had the same interest in view when I first preached the Gospel to you, with Silvanus and Timotheus. But did not the whole of our conduct prove that we neither had, nor could have such interest in view?

For all the promises of God - Had we been light, fickle, worldly-minded persons; persons who could only be bound by our engagements as far as comported with our secular interest; would God have confirmed our testimony among you? Did we not lay before you the promises of God? And did not God fulfill those promises by us - by our instrumentality, to your salvation and his own glory? God is true; therefore every promise of God is true; and consequently each must have its due fulfillment. God will not make use of trifling, worldly men, as the instruments by which he will fulfill his promises; but he has fulfilled them by us; therefore we are just and spiritual men, else God would not have used us.

In him are yea, and in him amen - All the promises which God has made to mankind are yea - true in themselves, and amen - faithfully fulfilled to them who believe in Christ Jesus. The promises are all made in reference to Christ; for it is only on the Gospel system that we can have promises of grace; for it is only on that system that we can have mercy. Therefore, the promise comes originally by Christ, and is yea; and it has its fulfillment through Christ, and is amen; and this is to the glory of God, by the preaching of the apostles.

From what the apostle says here, and the serious and solemn manner in which he vindicates himself, it appears that his enemies at Corinth had made a handle of his not coming to Corinth, according to his proposal, to defame his character, and to depreciate his ministry; but he makes use of it as a means of exalting the truth and mercy of God through Christ Jesus; and of showing that the promises of God not only come by him, but are fulfilled through him.

Now he which stablisheth us with you - It is God that has brought both us and you to this sure state of salvation through Christ; and he has anointed us, giving us the extraordinary influences of the Holy Ghost, that we might be able effectually to administer this Gospel to your salvation. Through this unction we know and preach the truth, and are preserved by it from dissimulation and falsity of every kind.

Who hath also sealed us - Not only deeply impressed His truth and image upon our hearts; but, by the miraculous gifts of the Holy Spirit, attested the truth of our extraordinary unction or calling to the ministry.

And given the earnest of the Spirit - Τον αρραβωνα του Πνευματος. From this unction and sealing we have a clear testimony in our souls, the Divine Spirit dwelling constantly in us, of our acceptance with God, and that our ways please him. The αρῥαβων of the apostle is the same as the ערבן erabon of Moses, Gen 38:17, Gen 38:18, Gen 38:20, which we there translate pledge. The word properly signifies an earnest of something promised; a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised was given. From the use of the term in Genesis, which the apostle puts here in Greek letters, we may at once see his meaning above, and in Eph 1:14; the Holy Spirit being an earnest in the heart, and an earnest of the promised inheritance means a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given in the great day to all who can produce the arrhabon, or pledge. He who is found then with the earnest of God's Spirit in his heart, shall not only be saved from death, but have that eternal life of which it is the pledge, the earnest, and the evidence. Without this arrhabon there can be no glory. See the whole case of Judah and Tamar, Gen 38:15 (note), etc., and the notes there.

I call God for a record upon my soul - The apostle here resumes the subject which he left 2Cor 1:16, and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed,

1. That St. Paul's doctrine had been opposed by some of Corinth, 1Cor 15:12. His apostleship questioned, 1Cor 9:1, 1Cor 9:2, and 2Cor 12:13.

2. Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, 1Cor 4:18. His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, 2Cor 10:10.

3. This being the state in which his reputation was then at Corinth, and he having promised to come to them, 1Cor 16:5, he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

Not for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever!

British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man's faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it.

For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith.

The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle's oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Rom 1:9; Rom 9:1, and the note on Rom 9:1 (note).

On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say." Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654.

A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind.

But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm." Burn, vol. iii., page 656.

It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury." I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

For though he was crucified through weakness - It is true Christ was crucified, and his crucifixion appeared to be the effect of his weakness; yet even this was not so; he gave up his life, none could take it away from him; and in his last struggle, had he even been deficient in power, he could have had more than twelve legions of angels to support him against the high priest's mob, Mat 26:53; but how then could the Scripture be fulfilled? And had he not died, how could the human race have been saved?

Yet he liveth by the power of God - Though he appeared to be crucified through his own weakness, yet he now liveth by the power of God; exerting an almighty energy by which all things are subject to him.

We also are weak in him - Because we are on Christ's side we appear to you as weak as he did to the Jews; but it is not so, for we live with him - under the same influence, and partaking of the same life; manifesting by our preaching and miracles the power of God towards you. While I do not use the rod, I appear to you weak; I will use it, and then you shall find me to be strong.

Examine yourselves, whether ye be in the faith - Ἑαυτους πειραζετε· Try yourselves; pierce your hearts; bore yourselves throughout; try yourselves by what I have written, and see whether ye retain the true faith of the Gospel.

Prove your own selves - Ἑαυτους δοκιμαζετε· Put yourselves to the test, as you would try gold or silver suspected of adulteration. No more take that for Gospel which is not so, than you would take adulterated money for sterling coin. This is a metaphor taken from testing or assaying adulterated metals.

Know ye not your own selves - Are ye not full of wisdom and understanding? And is it not as easy to find out a spurious faith as it is to detect a base coin? There is an assay and touchstone for both. If base metal be mixed with the pure you can readily detect it; and as easily may you know that you are in the faith as you can know that base metal is mixed with the pure. Does Jesus Christ dwell in you? You have his Spirit, his power, his mind, if ye be Christians; and the Spirit of Christ bears witness with your spirit that ye are the children of God. And this is the case except ye be reprobates; αδοκιμοι, base counterfeit coin; mongrel Christians. This metaphor holds excellently here. They had a Judaizing Christian among them; such, presumptively, was the false apostle: they had received his Judaico-Christian doctrine, and were what the prophet said of some of the Israelites in his time. Reprobate silver, adulterated coin, shall men call them, Jer 6:30. And thus, when they were brought to the test, they were found reprobate; that is, adulterated with this mixture of bad doctrine. There is no other kind of reprobation mentioned here than that which refers to the trial and rejection of adulterated coin; and, by way of metaphor, to the detection of false Christianity. This reprobation came of the people themselves: they, not God, adulterated the pure metal. Man pollutes himself; then God reprobates the polluted.

Ye shall know that we are not reprobates - Ye have had, and ye shall have, the fullest proof that I have preached the true faith among you; and that God has confirmed it by his testimony; and thus that I am proved and manifested to be what I ought to be, and shown to be approved of God.

I pray to God that ye do no evil - That ye do not persist in that course which will oblige me to use the power of Christ, with which I am endued, to punish you. Some apply this prayer to the apostle himself: Now I pray to God that I may do You no evil - that I may not be obliged to use my apostolic rod, and inflict evil upon you.

Not that we should appear approved - We do not wish to give this proof that we are approved of God, by inflicting this punishment on the transgressors.

But that ye should do that which is honest - That ye may do that which is right and seemly, το καλον, though we should be, in consequence of that, as reprobates - as persons not approved of God; because your reformation will prevent the exercise of this power, which would otherwise have given an awful proof that we are approved of God.

For we can do nothing against the truth, but for the truth - As we are the apostles of God, we cannot bring to you any false doctrine; and, as we profess to be under the influence of God's Spirit, we cannot do any thing that is opposed to that truth, or which might be prejudicial to it. On the contrary, what we say and do is for that truth, to propagate and establish it. The Gospel of Jesus is truth; and my testimony concerning it is truth also. In my coming, and in my rod, you have nothing to fear, if you retain and abide in this truth.

For we are glad, when we are weak - It will give me indescribable pleasure that I should still appear to be poor, despicable, and destitute of this extraordinary power with which God has clothed me, so that you be strong in all the gifts and graces of the Holy Spirit.

And this also we wish, even your perfection - We cannot be satisfied that persons, with such eminent endowments, and who have once received the truth as it is in Jesus, should be deficient in any of the graces that constitute the mind of Christ; such as brotherly love, charity, harmony, unity, and order. I have given the above paraphrase to this verse, because of the last term καταρτισιν, which we render perfection. Καταρτισις, from κατα, intensive, andαρτιζω, to fit or adapt, signifies the reducing of a dislocated limb to its proper place; and hence, as Beza says on this passage: "The apostle's meaning is, that whereas the members of the Church were all, as it were, dislocated and out of joint, they should be joined together in love; and they should endeavor to make perfect what was amiss among them, either in faith or morals."

It is a metaphor, also, taken from a building; the several stones and timbers being all put in their proper places and situations, so that the whole building might be complete, and be a proper habitation for the owner. The same figure, though not in the same terms, the apostle uses, Eph 2:20-22.

The perfection or rejointing which the apostle wishes is that which refers to the state of the Church in its fellowship, unity, order, etc. And perfection in the soul is the same, in reference to it, as perfection in the Church is to its order and unity. The perfection or rejointing of the soul implies its purification, and placing every faculty, passion, and appetite in its proper place; so that the original order, harmony, unity, and purity of the soul may be restored; and the whole builded up to be a habitation of God through the Spirit, Eph 2:22.

Therefore I write these things - I only threaten you now, by this epistle, to put you on your guard, and lead you to reformation before I visit you that I may not then have to use sharpness, αποτομια, a cutting off, employing thus my apostolical authority to inflict punishment; a power which God has given me, rather to be employed in your edification than in your destruction.

Finally - Λοιπον· All that remains for me now to write is, to wish you all manner of happiness, and so to take my leave.

Farewell - A good wish, from our old mother tongue, compounded of to go, and fairly, properly, or with felicity; go on prosperously! This is the spirit of this good wish.

The Greek χαιρετε signifies nearly the same thing. Χαιρω means to be very joyous; χαιρετε, be joyous and happy, be ever prosperous; this was among the last words which Cyrus, when dying, spoke to his friends.

Be perfect - Καταρτιζεσθε· Be compact; get into joint again; let unity and harmony be restored. See the note on 2Cor 13:9.

Be of good comfort - Παρακαλεισθε· Receive admonition; for παρακαλεω signifies to admonish, beg, entreat, and also to comfort. Receive admonition, that ye may receive comfort. If ye take my advice, ye shall have consolation; if ye do not, ye will have nothing but misery and wo.

Be of one mind - Το αυτο φρονειτε· Think the same; let there be no dissensions among you. Be of the same creed, and let disputes about that religion which should be the bond of peace for ever subside.

Live in peace - Ειρηνευετε· Cultivate peace; or, as he says elsewhere, Follow peace, and pursue it, Heb 12:14. Cultivate a peaceable disposition, and neither say nor do any thing which has a tendency to irritate each other.

And the God of love and peace shall be with you - While ye are full of contentions, dissensions, and discord, peace can have no place among you; and as to love, the fulfilling of the law, that worketh no ill to its neighbor, it has necessarily taken its flight. Love cannot live, neither exist, where there are brawls, contentions, and divisions. And where neither peace nor love is to be found, there God cannot be. And if He be not there, yourselves and the devil make the whole assembly.

Greet one another with a holy kiss - Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See the note on Rom 16:16.

All the saints - The Christians of Macedonia or Philippi, from which he wrote this epistle. In the primitive Church a saint and a Christian were the same thing; for the Christian religion calls every man to be holy.

The grace of the Lord Jesus Christ - All the favor and beneficence that come from and through the Redeemer of the world; as the Lord, the ruler and governor of all things; as Jesus, the Savior of all men by his passion and death; as Christ, the distributer of all that Divine unction which enlightens, comforts, harmonizes, and purifies the mind. May this most exalted, glorious, and all-sufficient Savior, be ever with you!

And the love of God - God, your Maker, in that infinite love which induced him to create the world, and form man in his own image and in his own likeness, that he might be capable of knowing, loving, and enjoying him for ever; and God in the fullest manifestations of that love which caused him to give his only begotten Son, to the end that they who believe on him should not perish, but have everlasting life. May this God of love, and this love of God, be ever with you!

And the communion of the Holy Ghost - May that Holy Spirit, that Divine and eternal energy which proceeds from the Father and the Son; that heavenly fire that gives light and life, that purifies and refines, sublimes and exalts, comforts and invigorates, make you all partakers with himself! Κοινωνια, which we translate fellowship and communion, signifies properly participation; having things in common; partaking with each other. This points out the astonishing privileges of true believers: they have communion with God's Spirit; share in all its gifts and graces; walk in its light; through him they have the fullest confidence that they are of God, that he is their father and friend, and has blotted out all their iniquities: this they know by the Spirit which he has given them. And is it possible that a man shall be a partaker with the Holy Ghost, and not know it! that he shall be full of light and love, and not know it! that he shall have the spirit of adoption, by which he can cry, Abba! Father! and yet know nothing of his relationship to God, but by inference from indirect proofs! In a word, that he shall have the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost with him, and all the while know nothing certain of the grace, as to his portion in it; feel nothing warming from the love, as to its part in him; and nothing energetic from the communion, as to his participation in the gifts and graces of this Divine energy! This is all as absurd as it is impossible. Every genuine Christian, who maintains a close walk with God, may have as full an evidence of his acceptance with God as he has of his own existence. And the doctrine that explains away this privilege, or softens it down to nothing, by making the most gracious and safe state consistent with innumerable doubts and fears and general uncertainty, is not of God. It is a spurious gospel, which, under the show of a voluntary humility, not only lowers, but almost annihilates, the standard of Christianity.

This text, as well as that, Mat 3:16, Mat 3:17, and that other, Mat 28:19, strongly marks the doctrine of the holy Trinity. See the note on Mat 28:19. And had not the apostle been convinced that there was a personality in this ever-blessed and undivided Trinity, he could not have expressed himself thus. And had not our Lord intended to be understood in this way, he would not have given such a commission to his apostles, to baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost. The doctrine is the teaching of God, let men make of it what they please. And the genuine Church of God have ever received and understood it in this way.

Amen - This word is wanting, as usual, in almost every MS. of authority. Amen seems to have been anciently added at the conclusion of books, exactly as we add the word, finis, both merely signifying the end.

As to the inscription, it is wanting, either in whole or in part, in almost all the ancient MSS. The principal forms in which it exists are the following: - To the Corinthians, the second. - The second to the Corinthians is completed. - The second to the Corinthians is finished. - To the Corinthians, the second, written from Philippi. - Written from Philippi by Titus. - Written from Philippi by Titus and Luke. - By Titus, Barnabas, and Luke. - The Second Epistle to the Corinthians was written from Philippi of Macedonia, and sent by Titus, Syriac. - The End of the Epistle. It was written from the city of Philippi by Titus and Luke. Praise be to God for ever, Arabic. - In the Vulgate there is no subscription; nor in the Ethiopic. - Written in Philippi of Macedonia, and sent by Titus and Luke, Coptic. - The Second Epistle to the Corinthians is ended; which was written from Philippi of Macedonia, by Titus and Luke, Syr. Philox.

It has been often remarked that no dependence can be placed on many of the subscriptions to the sacred books, which are found in MSS. and versions, because those subscriptions were not written by the authors of those books, but were afterwards added by the transcribers or copiers, who followed either tradition or their own judgment. It is generally allowed that this second epistle was written from Macedonia; and probably from the city of Philippi, in that province. See the introduction and preface to this epistle.

Finished the correction for a new edition, Dec. 13th, 1831. A. C.

This is the third time I am coming to you - These words are nearly the same with those 2Cor 12:14; and probably refer to the purpose which he had twice before formed of seeing them. But the latter clause seems to attach a different meaning to the passage; at least so it has been understood by some learned men.

Schoettgen thus interprets the whole: the first coming of the apostle to Corinth was when he personally visited them, and there founded the Christian Church. By his second coming we are to understand his first epistle to them; and, by his being now ready to come to them the third time, we are to understand this second epistle, which he was then going to send them. These were the two witnesses, and the apostle the third, which he gave to the Corinthians concerning the truth of his own ministry, or the falsity of the ministry of the pretended apostle.

Calmet contends that the apostle had been twice before at Corinth, and that he now purposed to go a third time; and that these visits were the two or three witnesses to which the apostle appeals.

Dr. Lightfoot thinks that the two or three witnesses were Stephanas, Fortunatus, and Achaicus, sent to assure them of his coming. But this opinion cannot be supported.

With respect to the two or three witnesses establishing the subject, Dr. Whitby says. "Though these words seem to be cited from Deu 19:15, rather than from Mat 18:16, it being rare to find this apostle citing any thing from the New Testament, without calling it an ordinance of the Lord, yet it is probable that he here alludes to the practice there prescribed for the reclaiming of offenders. And then his first epistle being written with this introduction: Paul an apostle, and Sosthenes; his second thus: Paul and Timotheus; may pass for two or three witnesses; and his presence the third time in person, to exercise his censures on those offenders, before the body of the Church, may bear a fair resemblance to our Lord's prescription in the above case: If thy brother offend," etc. - So far Whitby. See my notes on Mat 18:16 (note).