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. (Ver. 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 every where, and to all, the pure and sim ple 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 any thing in the gospel because men do not love it; and let the people of God every where 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." 66 CHAPTER III. VER. 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? b Acts xviii. 27. a Chap. v. 12. This chapter is closely connected in its design with the preceding. Paul had said in that chapter, (ver. 14,) that he had always occasion to triumph in the success which he had, and that God always blessed his labours; and especially had spoken, in the close of the previous chapter, (ver. 17,) of his sincerity, as contrasted with the conduct of some who corrupted the word of God. This might appear to some as if he designed to commend himself to them, or that he had said this for the purpose of securing their favour. It is probable also that the false teachers at Corinth had been introduced there by letters of recommendation, perhaps from Judea. reply to this, Paul intimates, (ver. 1,) that this was not his design; (ver. 2;) that he had no In need of letters of recommendation to them, since (ver. 2, 3,) they were his commendatory epistle; they were themselves the best evidence of his zeal, fidelity, and success in his labours. He could appeal to them as the best proof that he was qualified for the apostolic office. His success among them, he says, (ver. 4,) was a ground of his trusting in God, an evidence of his acceptance. Yet, as if he should seem to rely on his own strength, and to boast of what he had done, he says, (ver. 5,) that his success was not owing to any strength which he had, or to any skill of his own, but entirely to the aid which he had received from God. It was God, he says, (ver. 6,) who had qualified him to preach, and had given him grace to be an able minister of the New Testament. It is not improbable that the false teachers, being of Jewish origin, in Corinth, had commended the laws and institutions of Moses as being of superior clearness, and even as excelling the gospel of Christ. Paul takes occasion, therefore, (ver. 7-11,) to show that the laws and institutions of Moses were far inferior, in this respect, to the gospel. His was a ministration of death, (ver. 7;) though glorious, it was to be done away, (ver. 7;) the ministration of the Spirit was therefore to be presumed to be far more glorious, (ver. 8 ;) the one was a ministration to condemnation, the other of righteousness, (ver. 9;) the one had comparatively no glory, being so much surpassed by the other, (ver. 10;) and the former was to be done away, while the latter was to remain, and was therefore far more glorious. (Ver. 11.) This statement of the important difference between the laws of Moses and the gospel, is further illustrated by showing the effect which the institutions of Moses had had on the Jews themselves. (Ver. 12-15.) That effect was to blind them. Moses had put a veil over his face, (ver. 13,) and the effect had been, that the nation was blinded in reading the Old Testament, and had no just views of the true meaning of their own Scriptures. (Ver. 14, 15.) Yet Paul says that that veil should be taken away. (Ver. 16-18.) It was the intention of God that it should be removed. When that people should turn again to the Lord, it should be taken away. (Ver. 16.) It was done where the Spirit of the Lord was. (Ver. 17.) It was done in fact in regard to all true Christians. (Ver. 18.) They were permitted to behold the glory of the Lord as in a glass, and they were changed into the same image. The same subject is continued in chap. iv., where Paul illustrates the effect of this clear revelation of the gospel, as compared with the institutions of Moses on the Christian ministry. Do we begin again.-This is designed evidently to meet an objection. He had been speaking of his triumph in the ministry, (chap. ii. 14,) and of his sincerity and honesty, as contrasted with the conduct of many who corrupted the word of God. (Chap. ii. 17.) It might be objected that he was magnifying himself in these statements, and designed to commend himself in this manner to the Corinthians. To this he replies in the following verses. To commend ourselves?-To 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 inflicted 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. Comp. Note, 1 Cor. v. 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 ver. 5 to ver. 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. See Note on 1 Cor. v. 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," (ἀπὸ τῶν πλείονων,) 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, (1 Cor. v. 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 carried into 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 ex communication, 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 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; i. e. 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 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 favour (yapio- | artai, i. e. xápis, 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 forgetful ness, 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, &c. 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 any thing that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters. See Psa. cxxiv. 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 Psa. Ixix. 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. ye 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 not 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 every thing 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." VER. 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; h Or, sight. 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. would For if I forgave any thing.-If I forgive any thing; 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, оóowπоV, from oog and 4,) means properly the part towards, at, and around the eye.-Robinson. Then it means the face, visage, countenance; then the presence, person, &c. 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 VER. 8. Wherefore I beseech you that VER. 9. For to this end also did I write, that I g Chap. vii. 16. For to this end 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 approve. VER. 11. Lest Satan should get an advantage of us: for we are not ignorant of his devices. Lest Satan.-The devil. The name Satan denotes an adversary, an accuser, and 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 trans lation of the Greek would be, “That we may not be defrauded by Satan,” (ἵνα μὴ πλεονεκτηθώμεν ὑπὸ τοῦ σατανᾶ.) The verb here used denotes to have more than another; then to gain, to take advantage of any 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 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 over-heated zeal; by the pretensions to great purity and love of truth; and by a harsh, severe, and censorious spirit, Satan often takes advantage of the church, and advances his own dark and mischievous designs. VER. 12. Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened to me of the Lord, Furthermore. But (dè.) 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 Assos on the south. See Note on Acts xvi. 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 (sic) the gos pel of Christ;" that is, on account of his gospel; or to promote it. Why he selected Troas, or the region of the Troad, (Note, Acts xvi. 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.—See Note, 1 Cor. xvi. 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. VER. 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. 7 Chap. vii. 5, 6. 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 ro 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,— See Note, Acts xvi. 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. VER. 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. n Chap. i. 3. m Rom. viii. 37. Now thanks be unto God, &c.-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. Comp. ver. 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 Troas and to go to Macedonia had been to him ultimately the cause of great joy and consolation. These instances of success The sant fragrance is diffused through the air. Paul regarded as occasions of gratitude to God. spoils of victory, and by humbled princes and Which always causeth us.—Whatever may be our kings in chains, and when the assembled thouefforts, and wherever we are. Whether it is in sands shouted Io triumphe! And maketh maniendeavouring to remove the errors and evils ex-fest.-Makes known; spreads abroad-as a pleaisting 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 (piaußerovri from Bolapse) occurs in no other place in the New Testament, except in Col. ii. 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 had 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 piauẞoç means 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 magnifi cent 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 VER. 15. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: o 1 Cor. i. 18. 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," (vocia,) occurs only in this place, and in Eph. v. 2. Phil. iv. 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 R |