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terized by true knowledge, and he felt if he was to be useful, it was to be by his imparting to others truth that would be useful. The priest's lips should keep knowledge." (Mal. ii. 7.) By long-suffering.-By patience in our trials, and in the provocations which we meet with. We endeavour to obtain and keep a control over our passions, and to keep them in subjection. See this word explained in the Notes on 1 Cor. xiii. 4. By kindness.-See Note on 1 Cor. xiii. 4. By gentleness of manner, of temper, and of spirit. By endeavouring to evince this spirit to all, whatever may be their treatment of us, and whatever may be our provocations. Paul felt that if a minister would do good he must be kind, and gentle to all. By the Holy Ghost.-By the sanctifying influences of the Holy Spirit. By those graces and virtues which it is his office peculiarly to produce in the heart. Comp. Gal. v. 22, 23. Paul here evidently refers not to the miraculous agency of the Holy Spirit, but he is referring to the spirit which he and his fellow-ministers manifested, and means here, doubtless, that they evinced such feelings as the Holy Spirit produced in the hearts of the children of God. By love unfeigned. Sincere, true, ardent love to all. By undissembled, pure, and genuine affection for the souls of men. What good can a minister do if he does not love his people, and the souls of men? The prominent characteristic in the life of the Redeemer was love-love to all. So if we are like him, and if we do any good, we shall have love to men. No man is useful without it; and ministers, in general, are useful just in proportion as they have it. It will prompt to labour, selfdenial, and toil; it will make them patient, ardent, kind; it will give them zeal, and will give them access to the heart; it will accomplish what no eloquence, labour, or learning will do without it.

He who shows that he loves me has access at once to my heart; he who does not, cannot make a way there by any argument, eloquence, denunciation, or learning. No minister is useful without it; no one with it can be otherwise than useful.

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VER. 7. By the word 'of truth, by the power of God, by the armour 'of righteousness on the right hand and on the left,

i Chap. iv. 2. k 1 Cor. ii. 4.

Eph. vi. 11, &c. By the word of truth.-That is, by making known the truths of the gospel. It was his object to make known the simple truth. He did not corrupt it by false mixtures of philosophy and human wisdom, but communicated it as it had been revealed to him. The object of the appointment of the Christian ministry is to make known the truth, and when that is done it cannot but be that they will commend their office and work to the favourable regards of men. By the power of God.-By the divine power which attended the preaching of the gospel. Most of the ancient commentators explain this of the power of working miracles.-Bloomfield. But it probably includes all the displays of divine power which attended the propagation of the gospel, whether in the working of miracles, or in the

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conversion of men. If it be asked how Paul used this power, so as to give no offence in the work of the ministry, it may be replied, that the miraculous endowments bestowed upon the apostles, the power of speaking foreign languages, &c., seem to have been bestowed upon them to be employed in the same way as were their natural faculties. See Notes on 1 Cor. xiv. The idea here is, that they used the great powers intrusted to them by God, not as impostors would have done, for the purposes of gain and ambition, or for vain display, but solely for the furtherance of the true religion, and the salvation of men. They thus showed that they were sent from God, as well by the nature of the powers with which they were intrusted, as by the manner in which they used them. By the armour of righteousness on the right hand and on the left.— Interpreters have varied much in the exposition of this passage; and many have run into utter wildness. Grotius says, that it refers to the manner in which the ancient soldiers were armed. They bore a spear in their right hand, and a shield in the left. With the former they attacked their foes, with the latter they made defence. Some have supposed that it refers to the fact, that they were taught to use the sword with the left hand as well as with the right. The simple idea is, that they were completely armed. To be armed on the right hand and on the left, is to be well armed, or entirely equipped. They went forth to conflict. They met persecution, opposition, and slander. As the soldier went well armed to battle, so did they. But the armour with which they met their foes, and which constituted their entire panoply, was a holy life. With that they met all the assaults of their enemies; with that all slander and persecution. That was their defence, and by that they hoped and expected to achieve their conquests. They had no swords, and spears, and helmets, and shields; no carnal weapons of offence and defence; but they expected to meet all their assaults, and to gain all their victories, by an upright and holy life.

m

VER. 8. By honour and dishonour, by evil report and good report: as deceivers, and yet true; m John vii. 12, 17.

By honour and dishonour.—The apostle is still illustrating the proposition, that he and his fellow-labourers endeavoured to give no offence, (ver. 3,) and to commend themselves as the ministers of God. (Ver. 4.) He here (ver. 8-10) introduces another group of particulars in which it was done. The main idea is, that they endeavoured to act in a manner so as to commend the ministry and the gospel, whether they were in circumstances of honour or dishonour, whether lauded or despised by the world. The word rendered "by," (cià,) does not here denote the means by which they commended the gospel, but the medium. In the midst of honour and dishonour; whatever might be the esteem in which they were held by the world, they gave no offence. The first is, "by honour.” They were not every where honoured, or treated with respect. Yet they were sometimes honoured by men. churches which they founded would honour them,

The

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and, as the ministers of religion, they would be by them treated with respect. Perhaps occasionally, also, they might be treated with great attention and regard by the men of the world, on account of their miraculous powers. Comp. Acts xxviii. 7. So, now, ministers of the gospel are often treated with great respect and honour. They are beloved and venerated; caressed and flattered, by the people of their charge. As ministers of God, as exercising a holy function, their office is often treated with great respect by the world. If they are eloquent or learned, or if they are eminently successful, they are often highly esteemed and loved. It is difficult, in such circumstances, to "commend themselves as the ministers of God." Few are the men who are not injured by honour; few who are not corrupted by flattery. Few are the ministers who are proof against this influence; and who, in such circumstances, can honour the ministry. If done, it is by showing that they regard such things as of little moment; by showing that they are influenced by higher considerations than the love of praise; by not allowing this to interfere with their duties, or to make them less faithful and laborious; but rather by making this the occasion of increased fidelity and increased zeal in their Master's cause. Most ministers do more to "give offence in times when they are greatly honoured by the world, than when they are despised. Yet it is possible for a minister who is greatly honoured to make it the occasion of commending himself more and more as a minister of God. And he should do it; as Paul said he did. -The other situation was "in dishonour." It is needless to say, that the apostles were often in situations where they had opportunity thus to commend themselves as the ministers of God. If sometimes honoured, they were often dishonoured. If the world sometimes flattered and caressed them, it often despised them, and cast out their names as evil. See Note, 1 Cor. iv. 13. And perhaps it is so substantially now with those who are faithful. In such circumstances, also, Paul sought to commend himself as a minister of God. It was by receiving all expressions of contempt with meekness; by not suffering them to interfere with the faithful discharge of his duties; by rising above them, and showing the power of religion to sustain him; and by returning good for evil, prayers for maledictions, blessings for curses, and by seeking to save, not injure and destroy, those who thus sought to overwhelm him with disgrace. It may be difficult to do this, but it can be done; and when done, a man always does good. By evil report.―The word here used (ovopnuia,) means, properly, ill-omened language, malediction, reproach, contumely. It refers to the fact that they were often slandered and calumniated. Their motives were called in question, and their names aspersed. They were represented as deceivers and impostors, &c. The statement here is, that in such circumstances, and when thus assailed and reproached, they endeavoured to commend themselves as the ministers of God. Evidently they endeavoured to do this by not slandering or reviling in return; by manifesting a Christian spirit; by living down the slanderous accusation; and by doing good, if

possible, even to their calumniators. It is more difficult, says Chrysostom, to bear such reports than it is pain of body; and it is consequently more difficult to evince a Christian spirit then. To human nature it is trying to have the name slandered and cast out as evil, when we are conscious only of a desire to do good. But it is sufficient for the disciple that he be as his Master; and if they called the master of the house Beelzebub, we must expect they will also those of his household. It is a fine field for a Christian minister, or any other Christian, to do good when his name is unjustly slandered. It gives him an opportunity of showing the true excellency of the Christian spirit; and it gives him | the inexpressible privilege of being like Christ,

like him in his suffering, and in the moral ex- I' cellence of character. A man should be willing to be any thing, if it will make him like the Redeemer, whether it be in suffering or in glory. See Phil. iii. 10. 1 Pet. iv. 13. And good report. -When men speak well of us; when we are commended, praised, or honoured. To honour the gospel, then, and to commend the ministry, is, (1.) To show that the heart is not set on this, and does not seek it; (2.) To keep the heart from being puffed up with pride and self-estimation; (3.) Not to suffer it to interfere with our fidelity to others, and with our faithfully presenting to them the truth. Satan often attempts to bribe men by praise, and to neutralize the influence of ministers by flattery. It seems hard to go and proclaim to men painful truths, who are causing the incense of praise to ascend | around us. And it is commonly much easier for a minister of the gospel to commend himself as a minister of God when he is slandered, than when he is praised: when his name is cast out as evil, than when the breezes of popular favour are wafted upon him. Few men can withstand the influence of flattery, but many men can meet persecution with a proper spirit; few men comparatively can always evince Christian fidelity to others, when they live always amidst the influence of "good report;" but there are many who can be faithful when they are poor, and despised, and reviled. Hence it has happened, that God has so ordered it that his faithful servants have had but little of the "good report" which this world can furnish, but that they have been generally subjected to persecution and slander. As deceivers.-That is, we are regarded and treated as if we were deceivers, and as if we were practising an imposition on mankind, and as if we would advance our cause by any trick or fraud that would be possible. We are regarded and treated as deceivers. Perhaps this refers to some charges which had been brought against them by the opposing faction at Corinth, (Locke,) or perhaps to the opinion which the Jewish priests and heathen philosophers entertained of them. The idea is, that though they were extensively regarded and treated as impostors, yet they endeavoured to live as became the ministers of God. They bore the imputation with patience, and they applied themselves diiigently to the work of saving souls. Paul seldom turned aside to vindicate himself from such charges, but pursued his Master's work, and

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evidently felt that if he had a reputation that was worth any thing, or deserved any reputation, God would take care of it. Comp. Psa. xxxvii. 14. A man, especially a minister, who is constantly endeavouring to vindicate his own reputation, usually has a reputation which is not worth vindicating. A man who deserves a reputation will ultimately obtain just as much as is good for him, and as will advance the cause in which he is embarked. And yet true.-We are not deceivers and impostors. Though we are regarded as such, yet we show ourselves to be true and faithful ministers of Christ.

VER. 9. As "unknown, and yet well known; as dying, and, behold, we live; as chastened,

and not killed;

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As unknown. As those who are deemed to be of an obscure and ignoble rank in life, unknown to the great, unknown to fame. The idea, I think, is, that they went as strangers, as persons unknown, in preaching the gospel. Yet, though thus unknown, they endeavoured to commend themselves as the ministers of God. Though among strangers; though having no introduction from the great and the noble, yet they endeavoured so to act as to convince the world that they were the ministers of God. This could be done only by a holy life, and by the evidence of the divine approbation which would attend them in their work. And by this the ministers of religion, if they are faithful, may make themselves known even among those who were strangers, and may live so as to "give no offence." Every minister and every Christian, even when they are "unknown," and when among strangers, should remember their high character as the servants of God, and should so live as to commend the religion which they profess to love, or which they are called on to preach. And yet how often is it that ministers, when among strangers, seem to feel themselves at liberty to lay aside their ministerial character, and to engage in conversation, and even partake of amusements which they themselves would regard as wholly improper, if it were known that they were the ambassadors of God! And how often is it the case that professing Christians when travelling, when among strangers, when in foreign lands, forget their high calling, and conduct in a manner wholly different from what they did when surrounded by Christians, and when restrained by the sentiments and by the eyes of a Christian community! And yet well known. Our sentiments and our principles are well known. We have no concealments to make. We practise no disguise. We attempt to impose on no one. Though obscure in our origin; though without rank, or wealth, or power, or patronage to commend ourselves to favour, yet we have succeeded in making ourselves known to the world. Though obscure in our origin, we are not obscure now. Though suspected of dark designs, yet our principles are all well known to the world. No men of the same obscurity of birth ever succeeded in making them

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selves more extensively known than did the apostles. The world at large became acquainted with them; and by their self-denial, zeal, and success, they extended their reputation around the globe. As dying. That is, regarded by others as dying. As condemned often to death; exposed to death; in the midst of trials that expose us to death, and that are ordinarily followed by death. See Note on 1 Cor. xv. 31, on the phrase, "I die daily." They passed through so many trials, that it might be said that they were constantly dying. And behold, we live.-Strange as it may seem, we still survive. Through all our trials we are preserved, and though often exposed to death, yet we still live. The idea here is, that in all these trials, and in these exposures to death, they endeavoured to commend themselves as the ministers of God. They bore their trials with patience; submitted to these exposures without a murmur; and ascribed their preservation to the interposition of God. As chastened.-The word chastened (raidevóμevoi) means "corrected, chastised." It is applied to the chastening which God causes by afflictions and calamities. (1 Cor. xi. 32. Rev. iii. 19. Heb. xii. 6.) It refers here, not to the scourgings to which they were subjected in the synagogues and elsewhere, but to the chastisements which God inflicted; the trials to which he subjected them. And the idea is, that in the midst of these trials, they endeavoured to act as became the ministers of God. They bore them with patience. They submitted to them as coming from his hand. They felt that they were right; and they submitted without a murmur. not killed.--Though severely chastened, yet we are not put to death. We survive them, preserved by the interposition of God.

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VER. 10. As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

p Ps. lxxxiv. 11.

As sorrowful (voćμεvot.)-Grieving, afflicted, troubled, sad. Under these sufferings we seem always to be cast down and sad. We endure afflictions that usually lead to the deepest expressions of grief. If the world looks only upon our trials, we must be regarded as always suffering, and always sad. The world will suppose that we have cause for continued lamentation, (Doddridge,) and they will regard us as among the most unhappy of mortals. Such, perhaps, is the estimate which the world usually affixes to the Christian life. They regard it as a life of sadness and of gloom; of trial and of melancholy. They see little in it that is cheerful, and they suppose that a heavy burden presses constantly on the heart of the Christian. Joy they think pertains to the gaieties and pleasures of this life; sadness to religion. And perhaps a more comprehensive statement of the feelings with which the gay people of the world regard Christians cannot be found than in this expression, "as sorrowful." True, they are not free from sorrow. They are tried like others. They have peculiar trials arising from persecution, opposition, contempt, and from the conscious

and deep-felt depravity of their hearts. They are serious; and their seriousness is often interpreted as gloom. But there is another side to this picture, and there is much in the Christian character and feelings unseen or unappreciated by the world. For they are Alway rejoicing.So Paul was, notwithstanding the fact that he always appeared to have occasion for grief. Religion had a power not only to sustain the soul in trial, but to fill it with positive joy. The sources of his joy were doubtless the assurances of the divine favour and the hopes of eternal glory. And the same is true of religion always. There is an internal peace and joy which the world may not see or appreciate, but which is far more than a compensation for all the trials which the Christian endures. As poor. The idea is, we are poor, yet in our poverty we endeavour "to give no offence, and to commend ourselves as the ministers of God." This would be done by their patience and resignation; by their entire freedom from every thing dishonest and dishonourable, and by their readiness, when necessary, to labour for their own support. There is no doubt that the apostles were poor. Comp. Acts iii. 6. The little property which some of them had, had all been forsaken in order that they might follow the Saviour, and go and preach his gospel. And there is as little doubt that the mass of ministers are still poor, and that God designs and desires that they should be. It is in such circumstances that he designs they should illustrate the beauty and the sustaining power of religion, and be examples to the world. Yet making many rich. On the meaning of the word rich, see Note, Rom. ii. 4. Here the apostle means that he and his fellow-labourers, though poor themselves, were the instruments of conferring durable and most valuable possessions on many per sons. They had bestowed on them the true riches. They had been the means of investing them with treasures infinitely more valuable than any which kings and princes could bestow. They to whom they ministered were made partakers of the treasures where the moth doth not corrupt, and where thieves do not break through nor steal. As having nothing.-Being utterly destitute. Having no property. This was true, doubtless, in a literal sense, of most of the apostles. And yet possess ing all things. That is, (1.) Possessing a portion of all things that may be necessary for our welfare, as far as our heavenly Father shall deem to be necessary for us. (2.) Possessing an interest We in all things, so that we can enjoy them. can derive pleasure from the works of God-the heavens, the earth, the hills, the streams, the cattle on the mountains or in the vales, as the works of God. We have a possession in them, so that we can enjoy them as his works, and can say, "Our Father made them all." They are given to man to enjoy. They are a part of the inheritance of man. And though we cannot call them our own in the legal sense, yet we can call them ours in the sense that we can derive pleasure from their contemplation, and see in them the proofs of the wisdom and the goodness of God. The child of God that looks upon the hills and vales; upon an extensive and beautiful farm or landscape, may derive more pleasure from the

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contemplation of them as the work of God and his gift to men, than the real owner does, if irreligious, from contemplating all this as his own. And so far as mere happiness is concerned, the friend of God who sees in all this the proofs of || God's beneficence and wisdom, may have a more valuable possession in those things than he who holds the title-deeds. (3.) Heirs of all things. We have a title to immortal life-a promised part in all that the universe can furnish that can make us happy. (4.) In the possession of pardon and peace; of the friendship of God and the knowledge of the Redeemer, we have the possession of all things. This comprises all. He that has this, what need has he of more? This meets all the desires; satisfies the soul; makes the man happy and blessed. He that has God for his portion, may be said to have all things, for he is all in all." He that has the Redeemer for his friend has all things that he needs, for "he that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us ali things?" (Rom. viii. 32.)

VER. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged.

q Eph. vi. 8. Rev. xvii. 12.

We speak freely, and fully. This is an affeeOye Corinthians, our mouth is open unto you.—

tionate address to them, and has reference to what he had just said. It means that, when the heart was full on the subject, words would flow freely, and that he had given vent to the fervid language which he had just used because his heart was full. He loved them; he felt deeply; and he spoke to them with the utmost freedom of what he had thought, and purposed, and done. Our heart is enlarged.-We have deep feelings, which naturally vent themselves in fervent and glowing language. The main idea here is, that he had a strong affection for them; a heart which embraced and loved them all, and which expressed itself in the language of deep emotion. He had loved them so that he was willing to be reproached, and to be persecuted, and to be poor, and to have his name cast out as evil. "I cannot be silent. I attachment, and that naturally vents itself in the conceal or dissemble nothing. I am full of ardent strong language which I have used." True attachment will find means of expressing itself. A heart full of love will give vent to its feelings. There will be no dissembling and hy pocrisy there. And if a minister loves the souls of his people, he will pour out the affections of his heart in strong and glowing language.

VER. 12. Ye are not straitened in us, but ye are straitened in your own bowels.

Ye are not straitened in us.-That is, you do not possess a narrow or contracted place in our affections. We love you fully, ardently, and are ready to do all that can be done for your welfare. There is no want of room in our affections towards you. It is not narrow, confined, pent up. It is ample and free. But ye are straitened in your own bowels.-That is, in the affections of your

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hearts. The word here used (σ7λáɣɣva) com- the previous verse. The apostle is there stating monly means in the Bible the tender affections. the nature of the remuneration or recompence The Greek word properly denotes the upper vis- which he asks for all the love which he had shown cera; the heart, the lungs, the liver. It is applied to them. He here says that one mode of remuby Greek writers to denote those parts of victims neration would be to yield obedience to his comwhich were eaten during or after the sacrifice.-mands, and to separate themselves from all imRobinson (Lex.) Hence it is applied to the heart, proper alliance with unbelievers. Make me as the seat of the emotions and passions; and this return for my love. Love me also, and as a especially the gentler emotions, the tender affec-proof of your affection, be not improperly united tions, compassion, pity, love, &c. Our word bowels" is applied usually to the lower viscera, and by no means expresses the idea of the word which is used in Greek. The idea here is, that they were straitened, or were confined in their affections for him. It is the language of reproof, meaning that he had not received from them the demonstrations of attachment which he had a right to expect, and which was a fair and proportionate return for the love bestowed on them. Probably he refers to the fact that they had formed parties; had adinitted false teachers; and had not received his instructions as implicitly and as kindly as they ought to have done.

VER. 13. Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.

Now for a recompence in the same.-By way of recompence, open your hearts in the same manner towards me as I have done toward you. It is all the reward or compensation which I ask of you; all the return which I desire. I do not ask silver or gold, or any earthly possessions. I ask only a return of love, and a devotedness to the cause which I love, and which I endeavour to promote. I speak as unto my children.-I speak as a parent addressing his children. I sustain toward you the relation of a spiritual father, and I have a right to require and expect a return of affection. Be ye also enlarged.-Be not straitened in your affections. Love me as I love you. Give to me the same proofs of attachment which I have given you. The idea in this verse is, that the only compensation or remuneration which he expected for all the love which he had shown them, and for all his toils and self-denials in their behalf, (ver. 4, 5,) was, that they would love him, and yield obedience to the laws of the gospel requiring them to be separate from the world. (Ver. 14-18.) One ground of the claim which he had to their affection was, that he sustained toward them the relation of a father, and that he had a right to require and to expect such a return of love. The Syriac renders it well, Enlarge your love towards me." Tindal renders it, speak unto you as unto children, which have like reward with us; stretch yourselves therefore out; bear not the yoke with unbelievers."

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VER. 14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

r Deut. vii. 2, 3. 1 Cor. vii. 39.

Be ye not unequally yoked together with unbelievers. This is closely connected in sense with

with unbelievers. Listen to me as a father addressing his children, and secure your own hap piness and piety by not being unequally yoked with those who are not Christians." The word which is here used (irepo vyśw) means, properly, to bear a different yoke, to be yoked heterogeneously.-Robinson (Lex.) It is applied to the custom of yoking animals of different kinds together, (Passow ;) and as used here means not to mingle together, or be united with unbelievers. It is implied in the use of the word that there is a dissimilarity between believers and unbelievers so great that it is as improper for them to mingle together as it is to yoke animals of different kinds and species. The ground of the injunction is, that there is a difference between Christians and those who are not so great as to render such unions improper and injurious. The direction here refers doubtless to all kinds of improper connexions with those who were unbelievers. It has been usually supposed by commentators to refer particularly to marriage. But there is no reason for confining it to marriage. It doubtless includes that, but it may as well refer to any other intimate connexion, or to intimate friendships, or to participation in their amusements and employments, as to marriage. The radical idea is, that they were to abstain from all connexions with unbelievers-with infidels, and heathens, and those who were not Christians, which would identify them with them; or they were to have no connexion with them in any thing as unbelievers, heathens, or infidels; they were to partake with them in nothing that was peculiar to them as such. They were to have no part with them in their heathenism, unbelief, and idolatry, and infidelity; they were not to be united with them in any way or sense where it would necessarily be understood that they were partakers with them in those things. This is evidently the principle here laid down, and this principle is as applicable now as it was then. In the remainder of this verse and the following verses (15, 16,) he states reasons why they should have no such intercourse. There is no principle of Christianity that is more important than that which is here stated by the apostle; and none in which Christians are more in danger of erring, or in which they have more difficulty in determining the exact rule which they are to follow. The questions which arise are very important. Are we to have no intercourse with the people of the world? Are we cut loose from all our friends who are not Christians? Are we to become monks, and live a recluse and unsocial life? Are we never to mingle with the people of the world in business, in innocent recreation, or in the duties of citizens, and as neighbours and friends? It is important, therefore, in the highest degree, to endeavour to ascertain what are the principles on which the

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