connexion with the first epistle, it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here of use to the church in all ages; and to these epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies.

§3.-THE TIME AND PLACE IN WHICH THE EPISTLE WAS WRITTEN.

It is manifest that this epistle was written from Macedonia, (see chap. viii. 1-14, and ix. 2,) and was sent by Titus to the church at Corinth. If so, it was written probably about a year after

the former epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the first epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his first epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter, a letter which we cannot doubt was as kindly received as the former, and which, like that, accomplished the objects which he had in view.

The chapter consists of the following parts, or subjects:

1. The usual salutation and benediction in the introduction of the epistle, ver. 1, 2. This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God.

2. He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances. (Ver. 3-7.)

3. He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials. (Ver. 8-12.) He had been exposed to death, and had despaired of life, (ver. 8, 9;) yet he had been delivered, (ver. 10;) he desired them to unite with him in thanksgiving on account of it, (ver. 11;) and in all this he had endeavoured to keep a good conscience, and had that testimony that he had endeavoured to maintain such a conscience towards all, and especially towards them. (Ver. 12.)

4. He refers to the design which he had in writing the former letter to them. (Ver. 13, 14.) He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favourably

and kindly; and he had always sought their welfare.

5. In this state of mind, Paul had designed to have paid them a second visit. (Ver. 15, 16.) But he had not done it yet, and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them. (Ver. 1724.) He states, therefore, that his real intentions had been to visit them, (ver. 15, 16;) that! his failure to do so had not proceeded from either levity or falsehood, (ver. 17;) as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example, (ver. 18-20;) and from the fact that God had given to him the Holy Spirit, and anointed him, (ver. 21, 22;) and he states, therefore, that the true reason why he had not come to them was, that he wished to spare them, (ver. 23, 24;) he was willing to remain away from them until they should have time to correct the evils which existed in their church, and prevent the necessity of severe discipline when he should come.

Paul an apostle, &c.-See Notes on Rom. i. 1. and 1 Cor. i. 1. By the will of God.-Through, or agreeably to the will of God. Note, 1 Cor. i 1. And Timothy our brother.-Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the first epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this see Note on 1 Cor. i. 1. The name of Timothy is associated with his in the epistles to the Philippians and Colossians. From the former epistle to the Corinthians, (ch. xvi. 10,) we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus, (Acts xix. 21, 22,) intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason

why Paul joined Timothy with him in writing this epistle may have been the following: (1.) Timothy had been recently with them, and they had become acquainted with him, and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them. (Comp. Note, 1 Cor. i. 1.) (2.) Paul may have wished to give as much influence as possible to Timothy. He designed that he should be his fellow-labourer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was intrusted. (3.) The influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him. See ch. i. ver. 13-16. Unto the church of God, &c.-See Note, 1 Cor. i. 2. With all the saints which are in all Achaia.-Achaia, in the largest sense, included the whole of Greece. Achaia proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labours of Paul or of others. From Rom. xvi. 1, we know that there was a church at Cenchrea, the eastern port of Corinth, and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this epistle should be circulated among them.

VER. 2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this epistle. It is remarked by Doddridge, that eleven out of the thirteen epistles of Paul, begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favoured with remarkable consolations, and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may be elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God," is equivalent to "praised be God," or is an expression of thanksgiving. It is the usual formula of praise, (comp. Eph. i. 3;) and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. It is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound. The Father of

our Lord Jesus Christ.-God is mentioned here in the relation of the "Father of the Lord Jesus," doubtless because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced. (Ver. 5.) Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus." The Father of mercies.-This is a Hebrew mode of expression, where a noun performs the place of an adjective, and the phrase is synonymous nearly with "merciful Father." The expression has however somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word father often to denote the author, or source of any thing; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it; or was the source and fountain of it-sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his peculiar and glorious attributes that he thus produces consolation and mercy. And the God of all comfort.-The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and

he is able and willing abundantly to impart consolation to his people.

VER. 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. Who comforteth us.—Paul here doubtless refers primarily to himself and his fellow apostles as having been filled with comfort in their trials; to the support which the promises of God gave; to the influences of the Holy Spirit, the Comforter; and to the hopes of eternal life through the gospel of the Redeemer. That we may be able to comfort, &c.-Paul does not say that this was the only design which God had in comforting them, that they might be able to impart comfort to others; but he does say that this is an important and main purpose. It is an object which he seeks, that his people in their afflictions should be supported and comforted; and for this purpose he fills the hearts of his ministers with consolation gives them personal experience of the sustaining power of grace in their trials; and enables them to speak of what they have felt in regard to the consolations of the gospel of the Lord Jesus. By the comfort, &c.-By the same topics of consolation; by the same sources of joy which have sustained us. They would have experience; and by that experience they would be able to minister consolation to those who were in any manner afflicted. It is only by personal experience that we are able to impart consolation to others. Paul refers here undoubtedly to the consolations which are produced by the evidence of the pardon of sin, and of acceptance with God, and the hope of eternal life. These consolations abounded in him and his fellow apostles richly; and sustained by them he was able also to impart like consolation to others who were in similar circumstances of trial.

For as the sufferings of Christ abound in us.— As we are called to experience the same sufferings which Christ endured; as we are called to suffer in his cause, and in the promotion of the same object. The sufferings which they endured were in the cause of Christ and his gospel; were endured in endeavouring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as the Lord Jesus was himself subjected to during the whole of his public life. Comp. Col. i. 24. Thus Peter says (1 Pet. iv. 13) of Christians, that they were partakers of Christ's sufferings." So our consolation also aboundeth by Christ.-By means of Christ, or through Christ, consolation is abundantly imparted to us. Paul regarded the Lord Jesus as the source of consolation, and felt that the comfort which he imparted, or which

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was imparted through him, was more than sufficient to overbalance all the trials which he endured in his cause. The comforts which he derived from Christ were those, doubtless, which arose from his presence, his supporting grace, from his love shed abroad in the heart; from the success which he gave to his gospel, and from the hope of reward which was held out to him by the Redeemer, as the result of all his sufferings. And it may be observed as an universal truth, that if we suffer in the cause of Christ, if his account, he will take care that our hearts we are persecuted, oppressed, and calumniated on shall be filled with consolation.

And whether we be afflicted.-If we are afflicted; or, our affliction is for this purpose. This verse is designed to show one of the reasons of the sufferings which the apostles had endured; and it is a happy specimen of Paul's skill in his epistles. He shows that all his trials were for their welfare and would turn to their benefit. He suffered that they might be comforted; he was afflicted for their advantage. This assurance would tend to conciliate their favour, and strengthen their affection for him, as it would show them that he was disinterested. We are under the deepest obligations of gratitude to one who suffers for us; and there is nothing that will bind us more tenderly to any one than the fact that he has been subjected to great calamity and trial on our account. This is one of the reasons why the Christian feels so tenderly his obligation to the Lord Jesus Christ. It is for your consolation and salvation.—It will be useful for your consolation; or it is endured in order to secure your comfort, and promote your salvation. Paul had suffered in Ephesus, and it is to this that he here particularly refers. He does not mean to say that his sufferings there were particularly for the comfort of the Corinthians; but that they had been endured in the general purpose of promoting the salvation of men, and that they, together with others, would reap the benefit of his trials. He endured them in order to spread the true religion, and they would be benefited by that, and besides, he would be the better able by his trials to administer to them the true consolations of the gospel in their sufferings; and his example, and expe rience, and counsel, would enable them to bear up under their own trials in a proper manner. Which is effectual, &c.—Margin, wrought. The Greek word ivepyovμévns denotes here effica cious, operating to, producing; and the phrase denotes that their salvation would be effected. | wrought out, or secured by the patient endurance of such sufferings. Those sufferings were necessary; and a patient endurance of them would tend to promote their salvation. The doctrine

that the patient endurance of affliction tends to promote salvation, is everywhere taught in the Bible. See Notes on Rom. v. 3-5. In the enduring.-By your enduring; or by your patience in such sufferings. You are called to endure the same kind of sufferings; and patience in such trials will tend to promote your salvation. Or whether we be comforted, &c.-One design of our being comforted is, that we may be able to impart consolation to you in the times of similar trial and calamity. See ver. 4. The sentiment of the whole passage is, that their eternal welfare would be promoted by the example of the apostles in their trials, and by the consolations which they would be able to impart as the result of their afflictions.

VER, 7. And our hope of you is stedfast, knowing that as ye are partakers of the sufferings, so shall ye be also of the consolation.

h Rom. viii. 17.

And our hope of you is stedfast.—We have a firm and unshaken hope in regard to you; we have a confident expectation that you will be saved. We believe that you will be enabled so to bear trial, as to show that you are sustained by the Christian hope; and so as to advance your own piety, and confirm your prospect of heaven. As ye are partakers of the sufferings.-It is evi

dent from this that the Corinthians had been subjected to trials, similar to those which the apostle had endured. It is not known to what afflictions they were then subjected; but it is not improbable that they were exposed to some kind of persecution and opposition. Such trials were common in all the early churches; and they served to unite all the friends of the Redeemer in common bonds, and to make them feel that they were one. They had united sorrows, and they had united joys; and they felt they were tending to the same heaven of glory; United sorrows and united consolations tend more than any thing else to bind people together. We always have a brotherly feeling for one who suffers as we do, or who has the same kind of joy which we have.

VER. 8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired

even of life.

i Acts xix. 23.

For we would not have you ignorant.—We wish you to be fully informed. See Note, 1 Cor. x. 1; xii. 1. The object of Paul here is, to give a full explanation of the nature of his trials, to which he had referred in ver. 4. He presumed that the Corinthians would feel a deep interest in him and in his trials; that they would sympathize with him, and would pray that those sufferings and that this deliverance might be attended blessing; (ver. 11;) and perhaps he wished also to conciliate their kindness towards himself, by mentioning more at length the nature of the trials which he had been called to endure

with a

on account of the Christian religion, of which they were reaping so material benefits. Of our trouble which came to us in Asia.-The term Asia is often used to denote that part of Asia Minor of which Ephesus was the capital. See Note, Acts ii. 9. There has been considerable diversity of opinion as to the "troubles" to which Paul here refers. Some have supposed that he refers to the persecutions at Lystra, (Acts xiv. 6, 19, 20,) from which he had been recovered as it were by miracle; but as that happened so long before this, it seems improbable that he should here refer to it. There is every mark of freshness and recentness about this event; and Paul evidently referred to some danger from which he had been lately delivered, and which made a deep impression on his mind when he wrote this epistle. Semler supposes that he refers to the lying in wait of the Jews for him when he was about to go to Macedonia, mentioned in Acts xx. 3. Most commentators have supposed that he refers to the disturbances which were made at Ephesus by Demetrius and his friends, mentioned in Acts xix., and by reason of which he jection to this is, that which is mentioned by was compelled to leave the city. The only obinto the theatre there, (Acts xix. 31.) he incurred Whitby and Macknight, that as Paul did not go no such risk of his life as to justify the strong expressions mentioned in ver. 9 and 10. They suppose, therefore, that he refers to the danger to which he was exposed in Ephesus on another occasion, when he was compelled to fight there with wild beasts. See 1 Cor. xv. 32. But nearly all these opinions may be reconciled, perhaps, by supposing that he refers to the group of calamities to which he had been exposed in Asia, and from which he had just escaped by going to Macedonia; referring, perhaps, more particularly to the conflict which he had been compelled to

have with the wild beasts there. There was the his life had been endangered, and from which he riot excited by Demetrius, (Acts xix.,) in which had just escaped; and there had been the conflict with the wild beasts at Ephesus, (see Note, 1 just before; and there were the plots of the Jews Cor. xv. 32,) which perhaps had occurred but against him, (Acts xx. 3,) from which, also, he had just been delivered. By these trials his life had been endangered, perhaps, more than once; and he had been called to look death calmly in the face, and to anticipate the probability that Of these trials, of all these he might soon die. trials, he would not have the Corinthians ignorant; but desired that they should be fully apprised of them, that they might sympathize with him, and that through their prayers they might be turned to his benefit. That we were pressed out of measure.-See Acts xix. We were borne down, or weighed down by calamity, (¿ẞaphenEv.) exceedingly, (ka Teрßov,) supereminently. The expression denotes excess, eminence, or intensity. It is one of Paul's common and very strong expressions to denote any thing that is intensive or great. See Rom. vii. 13. Gal. i. 13. 2 Cor. iv. 17. Above strength.— Beyond our strength. More than in ourselves we were able to bear. spaired even of life.

Insomuch that we deEither expecting to be