pelled to go into this unpleasant vindication of his own character. For in nothing am I behind the very chiefest apostles.-Neither in the evidences of my call to the apostolic office (see 1 Cor. ix. 1, seq.); nor in the endowments of the Spirit; nor in my success; nor in the proofs of a divine commission in the power of working miracles. See Note on chap. xi. 5. Though I be nothing. This expression was either used in sarcasm or seriously. According to the former supposition it means, that he was regarded as no the various wants and difficulties to which I am exposed on account of the Saviour, or which I suffer in his cause. For when I am weak, then am I strong. When I feel weak, when I am subjected to trial, and nature faints and fails, then strength is imparted to me, and I am enabled to bear all. The more I am borne down with trials, the more do I feel my need of divine assistance, and the more do I feel the efficacy of divine grace. Such was the promise in Deut. xxxiii. 25: "As thy days so shall thy strength be." So in Heb. xi. 24: "Who out of weak-thing; that the false apostles spoke of him as a ness were made strong." What Christian has not experienced this, and been able to say that when he felt himself weak, and felt like sinking under the accumulation of many trials, he has found his strength according to his day, and felt an arm of power supporting him? It is then that the Redeemer manifests himself in a peculiar manner; and then that the excellency of the religion of Christ is truly seen and its power appreciated and felt. VER. 11. I am become a fool in glorying: ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though "I be nothing. m c. xi. 5. n Lu. xvii. 10. 1 Cor. iii. 7. Eph. iii. 8. I am become a fool in glorying.—The meaning of this expression, I take to be this. "I have been led along in speaking of myself until I admit I appear foolish in this kind of boasting. It is folly to do it, and I would not have entered on it, unless I had been driven to it by my circumstances, and the necessity which was imposed on me of speaking of myself." Paul doubtless desired that what he had said of himself should not be regarded as an example for others to follow. Religion repressed all vain boasting and self-exultation; and to prevent others from falling into a habit of boasting, and then pleading his example as an apology, he is careful to say that he regarded it as a folly; and that he would by no means have done it if the circumstances of the case had not constrained him. If any one, therefore, is disposed to imitate Paul in speaking of himself and what he has done, let him do it only when he is in circumstances like Paul, and when the honour of religion and his usefulness imperiously demand it; and let him not forget that it was the deliberate conviction of Paul that boasting was the characteristic of a fool! Ye have compelled me. -You have made it necessary for me to vindicate my character, and to state the evidence of my divine commission as an apostle. For I ought to have been commended of you.-By you. Then this boasting, so foolish, would have been unnecessary. What a delicate reproof! All the fault of this foolish boasting was theirs. They knew him intimately. They had derived great benefits from his ministry, and they were bound in gratitude and from a regard to right and truth to vindicate him. But they had not done it ; and hence, through their fault, he had been com mere nothing, or as having no claims to the office Com favoured him as a Christian or a minister, he will feel, if he feels right, that he is nothing. The most elevated saints are distinguished for the deepest humility; those who are nearest to God feel most their distance; they who are to occupy the highest place in heaven feel most deeply that they are unworthy of the lowest. VER. 12. Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. o 1 Cor. ix. 2. Truly the signs of an apostle.-Such miracles as the acknowledged apostles worked. Such "signs" or evidences that they were divinely commissioned. See Notes on Mark xvi. 17. Acts ii. 22. Rom. xv. 19. Were wrought among you. That is, by me. See Note, 1 Cor. ix. 2. In all patience.-I performed those works notwithstanding the opposition which I met with. I patiently persevered in furnishing the evidence of my divine commission. There was a succession of miracles demonstrating that I was from God, notwithstanding the unreasonable opposition which I met with, until I convinced you that I was called to the office of an apostle. In signs and wonders. In working miracles. Comp. Note, Acts ii. 22. What these miracles at Corinth were, we are not distinctly informed. They probably, however, were similar to those wrought in other places, in healing the sick, &c.; the most benevolent as it was one of the most decisive proofs of the divine power. For what is it, &c.-This verse contains a striking mixture of sarcasm and irony, not exceeded, says Bloomfield, by any example in Demosthenes. The sense is, "I have given among you the most ample proofs of my apostolic commission. I have conferred on you the highest favours of the apostolic office. In these respects you are superior to all other churches. In one respect only are you inferior-it is in this, that you have not been burdened with the privilege of supporting me. If you had had this, you would have been inferior to no others. But this was owing to me; and I pray that you will forgive me this. I might have urged it; I might have claimed it; I might have given you the privilege of becoming equal to the most favoured in all respects. But I have not pressed it, and you have not done it, and I ask your pardon." There is a delicate insinuation that they had not contributed to his wants, (see Note, chap. xi. 8 ;) an intimation that it was a privilege to contribute to the support of the gospel, and that Paul might have been "burdensome to them," (see Notes on 1 Cor. iv. 1-12 ;) and an admission that he was in part to blame for this, and had not in this respect given them an opportunity to equal other churches in all respects. Was not burdensome to you.-See this explained in the Notes on chap. x. 8. Forgive me this wrong."If it be a fault, pardon it. Forgive me that I did not give you this opportunity to be equal to other churches. It is a privilege to contribute to the support of the gospel, and they who are permitted to do it should esteem themselves highly favoured. I pray you to pardon me for depriving you of any of your Christian privileges." What the feelings of the Corinthians were about forgiving Paul for this we know not; but most churches would be as ready to forgive a minister for this as for any other offence. VER. 14. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. q 1 Cor. x. 33. 1 Thess. ii. 8. Behold, the third time, I am reaay to come to you.—That is, this is the third time that I have purposed to come and see you, and have made preparation for it. He does not mean that he had been twice with them and was now coming the third time, but that he had twice before intended to go and had been disappointed. See 1 Cor. xvi. 5. 2 Cor. i. 15, 16. His purpose had been to visit them on his way to Macedonia, and again on his return from Macedonia. He had now formed a third resolution, which he had a prospect of carrying into execution. And I will not be burdensome to you.-I resolve still, as I have done before, not to receive a compensation that shall be oppressive to you. See Notes on chap. xi. 9, 10. For I seek not yours, but you.—— I desire not to obtain your property, but to save your souls. This was a noble resolution; and it is the resolution which should be formed by every minister of the gospel. While a minister of Christ has a claim to a competent support, his main purpose should not be to obtain such a support. It should be the higher and nobler object of winning souls to the Redeemer. See Paul's conduct in this repect explained in the Notes on Acts xx. 33. For the children, &c.-There is great delicacy and address in this sentiment. The meaning is, "It is not natural and not usual for children to make provision for their parents. The common course of events and of duty is, for parents to make provision for their offspring. I, therefore, your spiritual father, choose to act in the same way. I make provision for your spiritual wants; I labour and toil for you as a father does for his children. I seek your welfare, as he does, by constant self-denial. In return, I do not ask you to provide for me, any more than a father ordinarily expects his children to provide for him. I am willing to labour as he does, content with doing my duty, and promoting the welfare of those under me." The words rendered "ought not" (où òpɛíλɛ) are to be understood in a comparative sense. Paul does not mean that a child ought never to provide for his parents, or to lay any thing up for a sick, a poor, and an infirm father, but that the duty of doing that was slight and unusual compared with the duty of a parent to provide for his children. The one was of comparatively rare occurrence; the other was constant and was the ordinary course of duty. It is a matter of obligation for a child to provide for an aged and helpless parent; but commonly the duty is that of a parent to provide for his children. Paul felt like a father toward the church in Corinth; and he was willing, therefore, to labour for them without compensation. VER. 15. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. r your souls. that we should be willing to labour and toil for the good of others, even when they evince great ingratitude. The proper end of labouring for their welfare is not to excite their gratitude, but to obey the will of God; and no matter whether others are grateful or not; whether they love us or not; whether we can promote our popularity with them or not, let us do them good always. It better shows the firmness of our Christian principle to endeavour to benefit others when they love us the less for all our attempts, than it does to attempt to do good on the swelling tide of popular favour. VER. 16. But be it so, I did not burden you: nevertheless, being crafty,I caught you with guile. And I will very gladly spend.-I am willing to spend my strength, and time, and life, and all that I have, for your welfare, as a father cheerBut be it so.-This is evidently a charge of fully does for his children. Any expense which his enemies, or at least a charge which it might may be necessary to promote your salvation, I be supposed they would make. Whether they am willing to submit to. The labour of a father ever in fact made it, or whether the apostle for his children is cheerful and pleasant. Such merely anticipates an objection, it is impossible is his love for them, that he delights in toil for to determine. It is clearly to be regarded as the their sake, and that he may make them happy. language of objectors; for, (1.) It can never be The toil of a pastor for his flock should be cheer- supposed that Paul would state as a serious matful. He should be willing to engage in unremit- ter, that he had caught them with deceit or fraud. ted efforts for their welfare; and if he has any (2.) He answers it as an objection in the followright feeling, he will find a pleasure in that toil.ing verse. The meaning is, "We admit that He will not grudge the time demanded; he will you did not burden us. You did not exact a supnot be grieved that it exhausts his strength, or port from us. But all this was mere trick. You his life, any more than a father will who toils for accomplish the same thing in another way. You his family. And as the pleasures of a father who professed when with us not to seek our property is labouring for his children are among the purbut our souls. But in various ways you contrived est and most pleasant which men ever enjoy, so it to get our money, and to secure your object. is with a pastor. Perhaps, on the whole, the plea- You made others the agents for doing this, and santest employment in life is that connected with sent them among us, under various pretexts, to the pastoral office; the happiest moments known gain money from us." It will be remembered on earth are in the duties, arduous as they are, that Paul had sent Titus among them to take up of the pastoral relation. God thus, as in the the collection for the poor saints in Judea, (chap. relation of a father, tempers toil and pleasure toviii. 6,) and it is not at all improbable that some gether, and accompanies most arduous labours there had charged Paul with making use of this with present and abundant reward. Be spent. pretence only to obtain money for his own pri-Be exhausted and worn out in my labours. vate use. To guard against this charge, was one So the Greek word means. Paul was willing of the reasons why Paul was so anxious to have that his powers should be entirely exhausted and some persons appointed by the church to take his life consumed in this service. For you. charge of the contribution. See 1 Cor. xvi. 3. Marg. as in the Greek, for " your souls." So it Comp. Notes on 2 Cor. viii. 19-21. Being crafty. should have been rendered. So Tindal renders -Being cunning. That is, by sending persons it. The sense is, that he was willing to become to obtain money on different pretences. I caught wholly exhausted, if by it he might secure the you with guile.-I took you by deceit or fraud. salvation of their souls. Though the more abund- That is, making use of fraud, in pretending that antly I love you, &c.-This is designed, doubt- the money was for poor and afflicted saints, when less, as a gentle reproof. It refers to the fact, in reality it was for my own use. It is imposthat notwithstanding the tender attachment sible that Paul should have ever admitted this of which he had evinced for them, they had not himself; and they greatly pervert the passage manifested the love in return which he had had who suppose that it applies to him, and then a right to expect. It is possible that there may plead that it is right to make use of guile in acbe an allusion to the case of a fond, doting pa-complishing their purposes. Paul never carried rent. It sometimes happens that a parent fixes his affections with undue degree on some one of his children; and in such cases it is not uncommon that the child evinces special ingratitude and want of love. Such may be the allusion here that Paul had fixed his affections on them like a fond, doting father, and that he had met with a return by no means corresponding with the fervour of his attachment; yet still he was willing, like such a father, to exhaust his time and strength for their welfare. The doctrine is, his measures by dishonesty, nor did he ever justify fraud. Comp. Notes on Acts xxiii. 6. VER. 17. Did I make a gain of you by any of them whom I sent unto you? Did I make a gain, &c.-In refuting this slander, Paul appeals boldly to the facts, and to what they knew. "Name the man," says he, "who has thus defrauded you under my instructions. If the charge is well founded, let him be I desired Titus.-To go and complete the collection which you had commenced. See chap. viii. 6. And with him I sent a brother.-See Note on chap. viii. 18. Did Titus make a gain of you? -They knew that he did not. They had received him kindly, treated him with affection, and sent him away with every proof of confidence and respect. See chap. vii. 7. How then could they now pretend that he had defrauded them? Walked we not in the same spirit?-Did not all his actions resemble mine? Was there not the same proof of honesty, sincerity, and love which I have ever manifested? This is a very delicate turn. Paul's course of life, when with them, they admitted was free from guile, and from any attempt to get money by improper means. They charged him only with attempting it by means of others. He now boldly appeals to them, and asks whether Titus and he had not in fact acted in the same manner; and whether they had not alike evinced a spirit free from covetousness and deceit ? VER. 19. Again, think ye that we excuse ourselves unto you? we speak before God in Christ but we do all things, dearly beloved, for your edifying. u Chap. v. 12. Again, think ye that we excuse ourselves unto you?-See Note on chap. v. 12. The sense is, do not suppose that this is said from mere anxiety to obtain your favour, or to ingratiate ourselves into your esteem. This is said, doubtless, to keep himself from the suspicion of being actuated by improper motives. He had manifested great solicitude, certainly, in the previous chapters, to vindicate his character; but he here says that it was not from a mere desire to show them that his conduct was right; it was from a desire to honour Christ. We speak before God in Christ. -We declare the simple and undisguised truth, as in the presence of God. I have no mere desire to palliate my conduct; I disguise nothing; I conceal nothing; I say nothing for the mere purpose of self-vindication, but I can appeal to the Searcher of hearts for the exact truth of all that I say. The phrase "before God in Christ," means, probably, "I speak as in the presence of God, and as a follower of Christ, as a Christian man." It is the solemn appeal of a Christian to his God for the truth of what he said, and a solemn asseveration that what he said was not for the mere purpose of excusing, or "apologizing for," (Greek,) his conduct. But we do all things, dearly beloved, for your edifying.-All that I have done has been for your welfare. My vindication of my character, and my effort to disabuse you of your prejudices, has been that you might have unwavering confidence in the gospel, and might be built up in holy faith. On the word "edify," see Notes on Rom. xiv. 19. 1 Cor. viii. 1; x. 23. VER. 20. For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not; lest there be debates, envyings, wraths, strifes, back bitings, whisperings, swellings, tumults: 1 Cor. iv. 21. Chap. xiii. 2, 10. For I fear, lest, when I come.-See ver. 14. I shall not find you such as I would.-That is, walking in the truth and order of the gospel. He had feared that the disorders would not be removed, and that they would not have corrected the errors which prevailed, and for which he had rebuked them. It was on this account that he had said so much to them. His desire was that all these disorders might be removed, and that he might be saved from the necessity of exercising severe discipline when he should come among them. And that I shall be found unto you such as ye would not.-That is, that I shall be compelled to administer discipline, and that my visit may not be as pleasant to you as you would desire. For this reason he wished all disorder corrected, and all offences removed; that every thing might be pleasant when he should come. See 1 Cor. iv. 21. Comp. Note on chap. x. 2. Lest there be debates.-I fear that there may be existing there debates, &c., which will require the interposition of the authority of an apostle. On the meaning of the word "debate," see Note on Rom. i. 29. Envyings.-See Note on 1 Cor. iii. 3. Wraths. Anger or animosity between contending factions, the usual effect of forming parties. Strifes.Between contending factions. See Note on 1 Cor. iii. 3. Backbitings. See Note on Rom. i. 30. Whisperings.-See Note on Rom. i. 29. Swellings.-Undue elation; being puffed up, (see Note on chap. viii. 1. 1 Cor. iv. 6, 18, 19; v. 2,) --such as would be produced by vain self-confidence. Tumults.-Disorder and confusion aris ing from this existence of parties. Paul, deeply sensible of the evil of all this, had endeavoured in this correspondence to suppress it, that all things might be pleasant when he should come among them. VER. 21. And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed. humble me, &c.--Lest I should be compelled to inflict punishment on those whom I supposed to have been converted under my ministry. I had rejoiced in them as true converts. I had counted them as among the fruit of my ministry. Now to be compelled to inflict punishment on them, as having no religion, would mortify me and humble me. The infliction of punishment on members of the church is a sort of punishment to him who inflicts it, as well as to him who is punished. Members of the church should walk uprightly, lest they overwhelm the ministry in shame. And that I shall bewail many, &c.-If they repented of their sin, he could still rejoice in them. If they continued in their sin till he came, it would be to him a source of deep lamentation. It is evident from the word "many" here, that the disorders had prevailed very extensively in the church at Corinth. The word rendered "have sinned already means "who have sinned before,” and the idea is, that they were old offenders, and that they had not yet repented. The uncleanness.-See Note, Rom. i. 24. And fornication and lasciviousness, &c.—See Notes on 1 Cor. v. 1; vi. 18. This was the sin to which they were particularly exposed in Corinth, as it was the sin for which that corrupt city was particularly distinguished. See the Introduction to the first epistle. Hence the frequent cautions in these epistles against it; and hence it is not to be wondered at that some of those who had become professing Christians had fallen into it. It may be added, that it is still the sin to which converts from the corruptions and licentiousness of paganism are particularly exposed. CHAPTER XIII. VER. 1. This is the third time I am coming to you. In " the mouth of two or three witnesses shall every word be established. a Deut. xix. 15. Heb. x. 28, 29. This closing chapter of the epistle relates to the following subjects: It is pro I. The assurance of Paul that he was about to come among them (ver. 1-4), and that he would certainly inflict punishment on all who deserved it. His enemies had reproached him as being timid and pusillanimous. See Notes on chap. x. 1, 2, 10, 11. They had said that he was powerful to threaten, but afraid to execute. bable that they had become more bold in this, from the fact that he had twice purposed to go there and had failed. In reply to all this, he now in conclusion solemnly assures them that he was coming, and that in all cases where an offence was proved by two or three witnesses, punishment would be inflicted. (Ver. 1.) He assures them (ver. 2) that he would not spare; and that since they sought a proof that Christ had sent him, they should witness that proof in the punishment which he would inflict, (ver. 3;) for that Christ was now clothed with power and was able to execute punishment, though he had been crucified. (Ver. 4.) II. Paul calls on them solemnly to examine themselves and to see whether they had any true religion. (Ver. 5, 6.) In the state of things which existed there; in the corruption which had abounded in the church, he solemnly commands them to institute a faithful inquiry to know whether they had not been deceived; at the same time expressing the hope that it would appear as the result of their examination that they were not reprobates. III. He earnestly prays to God that they might do no evil; that they might be found to be honest and pure, whatever might be thought of Paul himself, or whatever might become of him. (Ver. 7.) Their repentance would save Paul from exerting his miraculous power in their punishment, and might thus prevent the proof of his apostolic authority which they desired, and the consequence might be that they might esteem him to be a reprobate, for he could not exert his miraculous power except in the cause of truth. (Ver. 8.) Still he was willing to be esteemed an impostor if they would do no evil. IV. He assures them that he earnestly wished their perfection, and that the design of his writing to them, severe as he had appeared, was their edification. (Ver. 9, 10.) V. Then he bids them an affectionate and tender farewell, and closes with the usual salutations and benedictions. (Ver. 11—14.) This is the third time, &c.-See Note on chap. xii. 14. For an interesting view of this passage, see Paley's Horæ Paulina on this epistle, No. xi. It is evident that Paul had been to Corinth but once before this, but he had resolved to go before a second time, but had been disappointed. In the mouth of two or three witnesses, &c.—This was what the law of Moses required. (Deut. xx. 16.) See Note on John viii. 17. Comp. Matt. xviii. 16. But in regard to its application here, commentators are not agreed. Some suppose that Paul refers to his own epistles which he had sent to them as the two or three witnesses by which his promise to them would be made certain; that he had purposed it and promised it two or three times, and that as this was all that was required by the law, it would certainly be established. This is the opinion of Bloomfield, Rosenmüller, Grotius, Hammond, Locke, and some others. But, with all the respect due to such great names, it seems to me that this would be trifling and childish in the extreme. Lightfoot supposes that he refers to Stephanas, Fortunatus, and Achaicus, who would be witnesses to them of his purpose. See 1 Cor. xvi. 17. But the more probable opinion, it seems to me, is that of Doddridge, Macknight, and others, that he anticipated that there would be necessity for the administration of discipline there, but that he would feel himself under obligation in administering it to adhere to the reasonable maxim of the Jewish law. No one should be condemned or punished where there was not at least two or three witnesses to prove the offence. But where there were, discipline would be administered according to the nature of the crime. |