12. If men do not give according to their means they must answer for it to God. Every man may have opportunity to contribute to relieve others if he will open his heart and ears to the cries of a suffering and a dying world. No man can complain that he has no opportunity to give; • or that he may not procure for his own soul all the blessings which can be produced by the most large and liberal benevolence.
13. Men have no excuse for being lost. ver. 12. If God required more of them than they could render they would have. They would not be to blame. They might be sufferers and martyrs in hell, but no one would blame them. But the sinner can never have any such excuse. God never required any more of him than he had power to render; and if he dies it will be his own fault, and the throne of God will still be spotless and pure.
14. God's government is an equal, and just, and good government, ver. 12. What can be more equitable than the principle that a man is accepted according to what he has 1 What ground of complaint can the sinner have in regard to this administration?
15. The churches should bear thenjust proportion in the cause of Christian beneficence, ver. 13 — 15. There are great interests of charity which must be sustained. The world cannot do without them. Not only must the poor be provided for, but the cause of temperance, and of Sabbath-schools, and of missions must be sustained. Bibles must be distributed, and men must be educated for the ministry, and the widow and the fatherless must be the objects of Christian benevolence. These burdens, if they are burdens, should be equally distributed. The rich should furnish their fair proportion in sustaining them; and those in more moderate circumstances must do their fair proportion also in sustaining them. If this were done, all the objects of Christian benevolence could be sustained, and they would in fact not be burdensome to the churches. With infinite ease all might be contributed that is necessary to send the gospel around the world.
16. Ministers of the gospel should have as little as possible to do with money matters, ver. 19 — 21. While they should be willing, if it is necessary, to be the almoners of the churches, and should esteem it a privilege to be the means of conveying to the. poor and needy, and to the great cause of benevolence, what the churches may choose to commit to them, yet they should not covet this office; they should not show any particular desire for it; nor should they do it unless, like Paul, they have the most ample security that the voice of slander can never be raised in regard to their management. Let them see to it that they have persons associated with them who have the entire confidence of the churches; men who will be responsible also, and who will be competent witnesses of the manner in which they discharge their duty. In all things ministers should be pure. On few points is there more danger that the enemy will endeavour to take advantage, and to injure their character, than in regard to their abuse of funds intrusted to their care.
17. Let all Christians so live that it may be honestly said of them they are " the glory of Christ." ver. 23. Let them aim so to live that it will be esteemed to be an honour to the Redeemer that he called them into his kingdom, and that he so richly endowed them by his grace. This would be a commendation to all men where they might go; to say this is enough to say of any man. None can have a higher character than to have it said with truth of him ' he is the glory of Christ; he is an honour to his Redeemer and to his cause.'
Is this chapter the apostle continues the subject which he had discussed in ch. viii. — the collection which he had purposed to make for the poor saints in Judea. The deep anxiety which he had that the collection should be liberal; that it should not only be such as to be really an aid to those who were suffering, but be such as would be an expression of tender attachment to them on the part of the Gentile converts, was the reason, doubtless, why Paul urged this so much on their attention. His primary wish undoubtedly was, to furnish aid to those who were suffering. But in connexion with that, he also wished to excite a deep interest among the Gentile converts in behalf of those who had been converted to Christianity among the Jews. He wished that the collection should be so liberal as to show that they felt that they were united as brethren, and that they were grateful that they had received the true religion from the Jews. And he doubtless wished to cement as much as possible the great body of the
Christian brotherhood, and to impress on their minds the great truths that whatever was their national origin, and whatever were their national distinctions, yet in Christ they were one. For this purpose he presses on their attention a great variety of considerations why they should give liberally, and this chapter is chiefly occupied in stating reasons for that in addition to those which had been urged in the previous chapter. The following view will present the main points in the chapter.
(1.) He was aware of their readiness to give, and knowing this, he had boasted of it to others, and others had been excited to give liberally from what the apostle had said of them. ver. 1, 2. The argument here is, that Paul's veracity and their own character were at stake and depended on their now giving liberally*.
(2.) He had sent the brethren to them in order that there might by no possibility be a failure, ver. 3 — 5. Though he had the utmost confidence in them, and fully believed that they were disposed to give liberally, yet he knew also that something might prevent it unless messengers went to secure the contributions, and that the consequence might be, that he and they would be " ashamed" that he had boasted so much of their readiness to give.
(3.) To excite them to give liberally, Paul advances the great principles that the reward in heaven will be in proportion to the liberality evinced on earth, and that God loves one who gives cheerfully, ver. 6, 7. By the prospect, therefore, of an ample reward, and by the desire to meet with the approbation of God, he calls upon them to contribute freely to aid their afflicted Christian brethren.
(4.) He further excites them to liberal giving by the consideration that if they contributed liberally, God was able to furnish them abundantly with the means of doing good on a large scale in time to come. ver. 8 — 11. In this way he would enable them to do good hereafter in proportion as they were disposed to do good now, and the result of all would be, that abundant thanks would be rendered to God — thanks from those who were aided, and thanks from those who had aided them that they had been enabled to contribute to supply their wants.
(5.) As a final consideration inducing them to give, the apostle states that not only would they thus do good, but would show the power of the gospel, and the affection which they had for the Jewish converts, and would thus contribute much in promoting the glory of God. The Jewish converts would see the power of the gospel on their Gentile brethren; they woukl feel that they now appertained to one great family; they would praise God for imparting his grace in this manner; and they would be led to pray much for those who had thus contributed to alleviate their wants, ver. 12 — -14.
(6.) Paul closes the whole chapter, and the whole discussion respecting the contribution about which he had felt so deep an interest, by rendering thanks to God for his " unspeakable gift," Jesus Christ, ver. 15. Paul was ever ready, whatever was the topic before him, to turn the attention to him. He here evidently regards him as the author of all liberal feeling, and of all true charity; and seems to imply that all that they could give would be small compared with the " unspeakable gift" of God, and that the fact that God had imparted such a gift to the world was a reason why they should be willing to devote all they had to his service.
1. For as touching the ministering to the saints. In regard to the collection that was to be taken up for the aid of the poor Christians in Judea. See Notes on Rom. xv. 26. 1 Cor. xri. 1
2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many*
2 Cor. viii. 1 It is superfluous, &c. It is needless to urge that matter on you, because I know that you acknowledge the obligation to do it, and have already purposed it. ■& For me to write to you. That is, to write more, or to write largely on the subject It is unnecessary for me to urge arguments why it should be done; and all that is proper is to offer some suggestions in regard to the manner in which it shall be accomplished.
2. For I know the forwardness of your mind. I know your promptitude, or your readiness to do it. See ch. viii. 10. Probably Paul here means that he had had opportunity before of witnessing their readiness to do good, and that he had learned in particular of Titus that they had formed the plan to aid in this contribution. 1 For which I boast of you to them of Macedonia. To the church in Macedonia. See ch. viii. 1. So well assured was he that the church at Corinth would make the collection as it had proposed, that he boasted of it to the churches of Macedonia as if it were already done, and made use of this as an argument to stimulate them to make an effort, f That Achaia was ready a year ago. Achaia was that part of Greece of which Corinth was the capital. See Note, Acts xviii. 12. It is probable that there were Christians in other parts of Achaia besides Corinth, and indeed it is known that there was a church in Cenchrea (seeRom.xvi. 1) which was one of the ports of Corinth. Though the contribution would be chieriy derived from Corinth, yet it is probable that the others also would participate in it. The phrase " was ready" means that they had been preparing themselves for this collection, and doubtless Paul had stated that the
3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:
4 Lest haply if they of Macedonia come with me, and find
collection was already made and waff waiting. He had directed them (1 Cor. xvi. 1) to make it on the first day of the week, and to lay it by in store, and he did not doubt that they had complied with his request. ^ And your zeal. Your ardour and promptitude. The readiness with which you entered into this subject, and your desire to relieve the wants of others. ^ Hath provoked. Has roused, excited, impelled to give. We use the word provoke commonly now in the sense of to irritate, but in the Scriptures it is confined to the signification of exciting, or rousing. The ardour of the Corinthians would excite others not only by their promptitude, but because Corinth was a splendid city, and their example would be looked up to by Christians at a distance. This is one instance of the effect which will be produced by the example of a church in a city.
3. Yet have I sent the brethren. The brethren referred to in ch. viii. 1 8. 22, 23. ^ Lest our boasting of you. That you were disposed to contribute, and that you were already prepared, and that the contribution was ready. ^ Should be in vain. Lest any thing should have occurred to prevent the collection. I have sent them that they may facilitate it, and that it may be secure and certain. t In this behalf. In this respect. That is, lest our boasting of you, in regard to your readiness to contribute to relieve the wants of others, should be found to haye been ill-grounded.
4. Lest haply if they of Macedonia. If any of the Macedonians should happen to come with me, and should find that you had done nothing. He does not say that they would come with him, but it was by no means improbable that they would. It was customary for some
you Unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.a
5 Therefore I thought it necessary to exhort the brethren, that they would go before unto
of the members of the churches to travel with Paul from place to place, and the intercourse was constant between Macedonia and Achaia. Paul had, therefore, every reason to suppose that some of the Macedonians would accompany him when he should go to Corinth. At all events it was probable that the Macedonians would learn from some quarter whether the Corinthians were or were not ready when Paul should go to them, ^ We (that we say nut ye) should be ashamed, &c. " In this," says Bloomfield, " one cannot but recognise a most refined and delicate turn inferior to none of the best classical writers." Paul had boasted confidently that the Corinthians would be ready with their collection. He had excited and stimulated the Macedonians by this consideration. He had induced them in this way to give liberally, ch. viii. 1 — 4. If now it should turn out after all that the Corinthians had given nothing, or had given stintedly, the character of Paul would suffer. His veracity and his judgment would be called in question, and he would be accused of trick, and artifice, and fraud in inducing them to give. Or if he should not be charged with dishonesty, yet he would be humbled and mortified himself that he had made representations which had proved to be so unfounded. But this was not all. The character of the Corinthians was also at stake. They had purposed to make the collection. They had left the impression in the mind of Paul that it would be done. They had hitherto evinced such a character as to make Paul confident that the collection would be made. If now by any means this should fail, their character would suffer, and they would
you, and make up beforehand your x bounty, 3 whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.
have occasion to be ashamed that they had excited so confident expectations of what they would do.
5. Therefore I thought it necessary. &c. In order to secure the collection, and to avoid all unpleasant feeling on all hands. 1 That they would go hefore unto you. Before I should come. t And make up beforehand your bounty. Prepare it before I come. The word " bounty" is in the Marg. rendered " blessing." The Greek (tlhoytA) means properly commendation, eulogy. Then it means blessing, praise applied to God. Then that which blesses — a gift, donation, favour, bounty — whether of God to men, or of one man to another. Here it refers to their contribution as that which would be adapted to confer a blessing on others, or fitted to produce happiness. % That the same might be ready as a matter of bounty. That it may truly appear as a liberal and voluntary offering; as an act of generosity and not as wrung or extorted from you. That it may be truly a blessing — a thank-offering to God and adapted to do good to men. t And not as of covetousness. "And not like a sort of extortion, wrung from you by mere dint of importunity." — Doddridge. The word here used (tassv^**) means usually covetousness, greediness of gain which leads a person to defraud others. The idea here is, that Paul would have them give this as an act of bounty, or liberality on their part, and not as an act of covetousness on his part, not as extorted by him from them.
6. But this I say. This I say in order to induce you to give liberally. This I say to prevent your supposing that because it is to be a voluntary offering you may give only from youf
6 But this / say, He a which soweth sparingly shall reap also
superfluity, and may give sparingly. Tf He which soweth sparingly. This expression has all the appearance of a proverb, and doubtless is such. It does not occur indeed elsewhere in the Scriptures, though substantially the same sentiment exciting to liberality often occurs. See Ps. xli. 1 — 3. Prov. xi. 24, 25; xix. 17; xxii. 9. Paul here says that it is in giving as it is in agriculture. A man that sows little must expect to reap little. If he sows a small piece of land he will reap a small harvest; or if he is niggardly irf* sowing and wishes to save his seed and will not commit it to the earth, he must expect to reap little. So it is in giving. Money given in alms, money bestowed to aid the poor and needy, or to extend the influence of virtue and pure religion, is money bestowed in a way similar to the act of committing seed to the earth. It will be returned again in some way with an abundant increase. It shall not be lost. The seed may be buried long. It may lie in the ground with no indication of a return or of increase. One who knew not the arrangements of Providence might suppose it was lost and dead. But in due time it shall spring up and produce an ample increase. So with money given to objects of benevolence. To many it may seem to be a waste, or may appear to be thrown away. But in due time it will be repaid in some way with abundant increase. And the man who wishes to make the most out of his money for future use and personal comfort will give liberally to deserving objects of charity — just as the man who wishes to make the most out of his grain will not suffer it to lie in his granary, but will commit the seed to the fertile earth. "Cast thy bread upon the waters: for thou shalt find it again after many days" (Eccl. xi. 1); that is, when the waters as of the Nile have overflown the banks and flooded the whole adjacent country, then
sparingly; and he which soweth bountifully shall reap also bountifully.
is the time, to cast abroad thy seed. The waters will retire, and the seed will sink into the accumulated fertile mud that is deposited, and will spring up in an abundant harvest. So it is with that which is given for objects of benevolence. 1 Shall reap also sparingly. Shall reap in proportion to what he sowed. This every one knows is true in regard to grain that is sowed. It is also no less true in regard to deeds of charity. The idea is, that God will bestow rewards in proportion to what is given. These rewards may refer to results in this life, or to the rewards in heaven, or both. All who have ever been in the habit of giving liberally to the objects of benevolence can testify that they have lost nothing, but have reaped in proportion to their liberality. This follows in various ways. (I.) In the comfort and peace which results from giving. If a man wishes to purchase happiness with his gold, he can secure the most by bestowing it liberally on objects of charity. It will produce him more immediate peace than it would to spend it In sensual gratifications, and far more than to hoard it up useless in his coffers. (2.) In reflection on it hereafter. It will produce more happiness in remembering that he has done good with it, and promoted the happiness of others, than it will to reflect that he has hoarded up useless wealth, or that he has squandered it in sensual gratification. The one will be unmingled pleasure when he comes to die; the other will be unmingled self-reproach and pain. (3.) In subsequent life, God will in some way repay to him far more than he has bestowed in deeds of charity. By augmented prosperity, by health and future comfort, and by raising up for us and our families, when in distress and want, friends to aid us, God can and often does abundantly repay the liberal for all their acts of kindness and deeds of beneficence. (4.) God can and
7 Every man according as he purposeth in his heart, so let
will reward his people in heaven abundantly for all their kindness to the poor, and all their self-denials in endeavouring to diffuse the influence of truth and the knowledge of salvation. Indeed the rewards of heaven will be in no small degree apportioned in this manner, and determined by the amount of benevolence which we have shown on earth. See Matt. xxv. 34 — 40. On all accounts, therefore, we have every inducement to give liberally. As a farmer who desires an ample harvest scatters his seed with a liberal hand; as he does not grudge it though it falls into the earth; as he scatters it with the expectation that in due time it will spring up and reward his labours, so should we give with a liberal hand to aid the cause of benevolence, nor should we deem w,hat we give to be lost or wasted though we wait long before we are recompensed, or though we should be in no other way rewarded than by the comfort which arises from the act of doing good.
7. Every man according as he purposeth in his heart, &c. The main idea in this verse is, that the act of giving should be voluntary and cheerful. It should not seem to be extorted by the importunity of others (ver. 6); nor should it be given from urgent necessity, but it should be given as an offering of the heart. On this part of the verse we may remark, (1.) That the heart is usually more concerned in the business of giving than the head. If liberality is evinced, it will be the heart which prompts to it; if it is not evinced, it will be because the heart has some bad passions to gratify, and is under the influence of avarice, or selfishness, or some other improper attachment. Very often a man is convinced he ought to give liberally, but a narrow heart and a parsimonious spirit prevents it. (2.) We should follow the dictates of the heart in giving. I mean that a man will usually give more correctly who follows the first promptings of his heart when an object of charity is presented 17* than he will if he takes much time to deliberate. The instinctive prompting of a benevolent heart is to give liberally. And the amount which should be given will usually be suggested to a man by the better feelings of his heart. But if he resolves to deliberate much, and if he suffers the heart to grow cold, and if he defers it, the pleadings of avarice will come in, or some object of attachment or plan of life will rise to view, or he will begin to compare himself with others, and he will give much less than he would have done if he had followed the first impulse of feeling. God implanted the benevolent feelings in the bosom that they should prompt us to do good; and he who acts most in accordance with them is most likely to do what he ought to do; and in general it is the safest and best rule for a man to give just what his heart prompts him to give when an object of charity is presented. Man at best is too selfish to be likely to give too much, or to go beyond his means; and if in a few instances it should be done, more would be gained in value in the cultivation of benevolent feeling than would be lost in money. I know of no better rule on the subject, than to cultivate as much as possible the benevolent feelings, and then to throw open the soul to every proper appeal to our charity, and to give just according to the instinctive prompting of the heart. (3.) Giving should be voluntary and cheerful. It should be from the heart. Yet there is much, very much that is not so, and there is, therefore, much benevolence that is spasmodic and spurious; that cannot be depended on, and that will not endure. No dependence can be placed on a man in regard to giving who does not do it from the steady influences of a benevolent heart. But there is much obtained in the cause of benevolence that is produced by a kind of extortion. It is given because others give, and the man would be ashamed to give less than they do. Or, him give; not a grudgingly, or of necessity: for God loveth a cheerful h giver.
8 And c God is able to make
it is given because he thinks his rank in life demands it, and he is prompted to it by pride and vanity. Or, he gives from respect to a pastor or a friend, or because he is warmly importuned to give; or because he is shut up to a kind of necessity to give, and must give or he would lose his character and become an object of scorn and detestation. In all this there is nothing cheerful and voluntary; and there can be nothing in it acceptable to God. Nor can U be depended on permanently. The heart is not in it, and the man will evade the duty as soon as he can, and will soon find excuses for not giving at all. T Not grudgingly. Greek, 'Not of grief '(ju.» \k xt/T»f). Not as if he were sorry to part with his money. Not as if he were constrained to do a thing that was extremely painful to him. f Or of necessity. As if he were compelled to do it. Let him do it cheerfully. If For God loveth a cheerful giver. And who does not 1 Valuable as any gift may be in itself, yet if it is forced and constrained; if it can be procured only after great importunity and persevering effort, who can esteem it as desirable 1 God desires the heart in every service. No service that is not cheerful and voluntary; none that does not arise from true love to him can be acceptable in his sight* God loves it because it shows a heart like his own — a heart disposed to give cheerfully and do good on the largest scale possible; and because it shows a heart attached from principle to his service and cause. The expression here has all the appearance of a proverb, and expressions similar to this occur often in the Scriptures. In an uninspired writer, also, this idea has been beautifully expanded. "In all thy gifts show a cheerful countenance, and dedicate thy tithes with gladness. Give unto the Most High according as all grace abound toward you: that ye, always having all sufficiency in all things, may abound to every good work: he hath enriched thee; and as thou hast gotten give with a cheerful eye. For the Lord recompenseth, and will give thee seven times as much." — Wisdom of the Son of Sirach,ch.xxxv. 9 — 11. In nothing, therefore, is it more important than to examine the motives by which we give to the objects of benevolence. However liberal may be our benefactions, yet God may see that there is no sincerity, and may hate the spirit with which it is done.
8. And God is able, &c. Do not suppose that by giving liberally you will be impoverished and reduced to want. You should rather confide in God, who is able to furnish you abundantly with what is needful for the supply of your necessities. Few persons are ever reduced to poverty by liberality. Perhaps in the whole circle of his acquaintance it would be difficult for an individual to point out one who has been impoverished or made the poorer in this way. Our selfishness is generally a sufficient guard against this; but it is also to be added, that the divine blessing rests upon the liberal man, and that God keeps him from want. But in the mean time there are multitudes who are made poor by the want of liberality. They are parsimonious in giving, but they are extravagant in dress, and luxury, and in expenses for amusement or vice, and the consequence is poverty and want. "There is that withholdeth more than is meet, and it tendcth to poverty." Prov. xi. 24. The divine. blessing rests upon the liberal; and while every person should make a proper provision for his family, every one should give liberally, confiding in God that he will furnish the supplies for our future wants. Let this maxim be borne in mind, that no one is usually made the poorer by being liberal, f All grace. All kinds ol
9 (As it is written, a He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.
10 Now he Hhat ministereth
favour. He is able to impart to you those things which are needful for your welfare. 1 That ye always, &c. The sense is, * If you give liberally you are to expect that God will furnish you with the means, so that you will be able to abound more and more in it. You are to expect that he will abundantly qualify you for doing good in every way, and that he will furnish you with all that is needful for this. The man who gives, therefore, should have faith in God. He should expect that God will bless him in it; and the experience of the Christian world may be appealed to in proof that men are not made poor by liberality.
9. As it is written. Ps. cxii. 9. The idea is, • in this way will the saying in the Scriptures be verified, or the promise confirmed.' The psalmist is describing the character of the righteous man. One of his characteristics, he says, is, that he has scattered abroad, he has given liberally to the poor. On such a man a blessing is pronounced (ver. 1); and one of the blessings will be that he shall be prospered. Some difficulty has been felt by commentators to see how the quotation here made sustains the position of Paul that the liberal man would be blessed of God, and would receive an increase according to his liberality. In order to this, they have supposed (see Doddridge, Bloomfield, and Clarke) that the word " righteousness" means the same as almsgiving, or that " he would always have something to bestow." But I would suggest that perhaps Paul quoted this, as quotations are frequently made in the Sciiptures, where a passage was familiar. He quotes only a part of the passage, meaning that the whole passage confirms the point under consideration. Thus the whole passage in the Psalm is, "He
seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits c of your righteousness;)
hath dispersed; he hath given to the poor; his righteousness endureth forever; his horn shall be exalted with honour " that is, he shall be abundantly blessed with prosperity and with the favour of God. Thus the entire promise sustains the position of Paul, that the liberal man would be abundantly blessed. The phrase "he hath dispersed" ('Eo-Jci^Trta-iv), may refer either to the act of sowing, as a man scatters seed on the earth; or there may be an allusion to the oriental custom of scattering money among an assembled company of paupers. Comp. Prov. xi. 24. t His righteousness. His deeds of benificence. If Remaineth. In its fruits and consequences; that is, either in its effects on others, or on himself. It may mean that the sums so distributed will remain with him forever, inasmuch as he will be supplied with all that is needful to enable him to do good to others. This interpretation accords with the connexion.
10. Now he that ministereth seed to the sower. This is an expression of an earnest wish. In the previous verses he had stated the promises, or had shown what we had a right to expect as a consequence of liberality. He here unites the expression of an earnest desire that they might experience this themselves. The allusion is to the act of sowing seed. The idea is, that when a man scatters seed in his field God provides him with the means of sowing again. He not only gives him a harvest to supply his wants, but he blesses him also in giving him the ability to sow again. Such was the benevolent wish of Paul. He desired not only that God would supply their returning wants, but he desired also that he would give them the ability to do good again,• that he would furnish them the means
II Being enriched in everything to all bountifulness, 1 which of future benevolence. He acknowledges God as the source of all increase, and wishes that they may experience the results of such increase. Perhaps in this language there is an allusion to Isa. lv. 10; and the idea is, that it is God who furnishes by his providence the seed to the sower. In like manner he will furnish you the means of doing good. U Minister bread for your food. Furnish you with an ample supply for your wants. K Multiply your seed sown. Greatly increase your means of doing good; make the result of all your benefactions so to abound that you may have the means of doing good again, and on a larger scale, as the seed sown in the earth is so increased that the farmer may have the means of sowing more abundantly again, t And increase the fruits of your righteousness. This evidently means, the results and effects of their benevolence. The word 'righteousness' here refers to their liberality; and the wish of the apostle is, that the results of their beneficence might greatly abound, that they might have the means of doing extensive good, and that they might be the means of diffusing happiness from afar.
11. Being enriched in everything, &c. In all respects your riches are conferred on you for this purpose. The design of the apostle is to state to them the true reason why wealth was bestowed. It was not for the purposes of luxury and self-gratification; not to be spent in sensual enjoyment, not for parade and display; it was that it might be distributed to others in such a way as to cause thanksgiving to God. At the same time, this implies the expression of an earnest wish on the part of Paul. He did not desire that they should be rich for their own gratification or pleasure; he desired it only as the means of their doing good to others.
12 For the administration of
Right feeling will desire property only as the means of promoting happiness and producing thanksgiving to God. They who truly love their children and friends will wish them to be successful in acquiring wealth only that they may have the means and the disposition to alleviate misery, and promote the happiness of all around them. No one who has true benevolence will desire that any one in whom he feels an interest should be enriched for the purpose of living amidst luxury, and encompassing himself with the indulgences which wealth can furnish. If a man has not a disposition to do good with money, it is not true benevolence to desire that he may possess it. Tf To all bountifulness. Marg. Simplicity, or liberality. The word (cb*oT»?) means properly sincerity, candour, probity; then also simplicity, frankness, fidelity, and especially as manifesting itself in liberality. See Rom. xii. 8. 2 Cor. viii. 2. Here it evidently means liberality, and the idea is, that property is given for this purpose, in order that there may be liberality evinced in doing good to others. |, Which causeth through us, &c. That is, we shall so distribute your alms as to cause thanksgiving to God. The result will be that by our instrumentality, thanks will be given to the great Source and Giver of all wealth. Property should always be so employed as to produce thanksgiving. If it is made to con~ tribute to our own support and the support of our families, it should excite thanksgiving. If it is given to others, it should be so given, if it is possible, that the recipient should be more grateful to God than to us,- should feel that though we may be the honoured instrument in distributing it, yet the true benefactor is God.
12. For the administration of this service. The distribution of this proof of your liberality. The wo*d service this service not only supplieth a the want of the saints, but is abundant also by many thanksgivings unto God;
13 Whiles by the experiment of this ministration they glorify6 God for your professed subjec-
nere, says Doddridge, intimates that this was to be regarded not merely as an act of humanity, but religion. 1 The want of the saints. Of the poor Christians in Judea on whose behalf it was contributed. % But is abundant also by many thanksgivings unto God. Will abound unto God in producing thanksgivings. The result will be that it will produce abundant thanksgiving in their hearts to God.
13. Whiles by the experiment, &c. Or rather, by the experience of this ministration; the proof (SoupHs), the evidence here furnished of your liberality. They shall in this ministration have experience or proof of y our Christian principle. ^ They glorify God. They will praise God as the source of your liberality, as having given you the means of being liberal, and having inclined your hearts to it. If For your professed subjection, &c. Literally, * For the obedience of your profession of the gospel.' It does not imply merely that there was a profession of religion, but that there was a real subjection to the gospel which they professed. This is not clearly expressed in our translation. Tindal has expressed it better, " Which praise God for your obedience in acknowledging the gospel of Christ." There was a real and sincere submission to the gospel of Christ, and that was manifested by their giving liberally to supply the wants of others. The doctrine is, that one evidence of true subjection to the gospel; one proof that our profession is sincere and genuine, is a willingness to contribute to relieve the wants of the poor and afflicted friends of the Redeemer. % And unto all
tion unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;
14 And by their prayer for you, which long after you for the exceeding grace a of God in you.
men. That is, all others whom you may have the opportunity of relieving. 14. And by their prayer for you. On the grammatical construction of this difficult verse, Doddridge and Bloomfield may be consulted. It is probably to be taken in connexion with ver. 12, and ver. 13 is a parenthesis. Thus interpreted, the sense will be, ' The administration of this service (ver. 12) will produce abundant thanks to God. It will also (ver. 14) produce another effect. It will tend to excite the prayers of the saints for you, and thus produce important benefits to yourselves. They will earnestly desire your welfare, they will anxiously pray to be united in Christian friendship with those who have been so signally endowed with the grace of God.' The sentiment is, that charity should be shown to poor and afflicted Christians because it will lead them to pray for us and to desire our welfare. The prayers of the poorest Christian for us are worth more than all we usually bestow on them in charity; and he who has secured the pleadings of a child of God, however humble, in his behalf, has made a good use of his money. J Which long after you. Who earnestly desire to see and know you. Who will sincerely desire your welfare, and who will thus be led to pray for you. f For the exceeding grace of God in you. On account of the favour which God has shown to you the strength and power of the Christian principle, manifesting itself in doing good to those whom you have nevet seen. The apostle supposes that tha exercise of a charitable disposition is ta be traced entirely to God. God is tht
15. Thanks be unto God. Whitby supposes that this refers to the charitable disposition which they had manifested, and that the sense is, that God Was to be adored for the liberal spirit which they were disposed to manifest, and the aid which they were disposed to render to others. But this, it is believed, falls far below the design of the apostle. The reference is rather to the inexpressible gift which God had granted to them in bestowing his Son to die for them; and this is one of the most striking instances which occur in the New Testament, showing that the mind of Paul was full of this subject; and that wherever he began, he was sure to end with a reference to the Redeemer. The invaluable gift of a Saviour was so familiar to his mind, and he was so accustomed to dwell on that in his private thoughts, that the mind naturally and easily glanced on that whenever any thing occurred that by the remotest allusion would suggest it The idea is, 'Your benefactions are indeed valuable; and for them, for the disposition which you have manifested, and for all the good which you will be enabled thus to accomplish, we are bound to give thanks to God. All this will excite the gratitude of those who shall be benefited. But how small is all this compared with the great gift which God has imparted in bestowing a Saviour! That is unspeakable. No words can express it, no language convey an adequate description of the value of the gift, and of the mercies which result from it.' t His unspeakable gift. The word here used (uvad^aTa) means, what cannot be related, unutterable. It occurs nowhere else in the New Testament. The idea is, that no words can properly express the greatness of the gift thus bestowed on man. It is higher than the mind can conceive; higher than language can express. On this verse we may observe, (>) That the
Saviour is a gift to men. So he is uniformly represented. See John hi. 16. Gal. i. 4, ii. 20. Eph. i. 22. Tim. ii. 6. Tit. ii. 14. Man had no claim on God. He could not compel him to provide a plan of salvation;. and the whole arrangement — the selection of the Saviour, the sending him into the world, and all the benefits resulting from his work, are all an undeserved gift to man. (2.) This is a gift unspeakably great, whose value no language can express, no heart fully conceive. It is so because, (a) Of his own greatness and glory; (b) Because of the inexpressible love which he evinced; (c) Because of the unutterable sufferings which he endured; (d) Because of the inexpressibly great benefits which result from his work. No language can do justice to this work in either of these respects; no heart in this world fully conceives the obligation which rests upon man in virtue of his work. (3.) Thanks should be rendered to God for this. We owe him our highest praises for this. This appears, (a) Because it was mere benevolence in God. We had no claim; we could not compel him to grant us a Saviour. The gift might have been withheld, and his throne would have been spotless. We owe no thanks where we have a claim; where we deserve nothing, then he who benefits us has a claim on our thanks. (6) Because of the benefits which we have received from him. Who can express this ] All our peace and hope; all our comfort and joy in this life; all our prospect of pardon and salvation; all the offers of eternal glory are to be traced to him. Man has no prospect of being happy when he dies but in virtue of the ' unspeakable gift' of God. And when he thinks of his sins, which may now be freely pardoned; when he thinks of an agitated and troubled conscience, which may now be at peace; when he thinks of his soul, which may now be unspeakably and eternally happy; when he tlunks of the hell from which he is delivered, and of the heaven to whose eternal glories he may now be raised up by the gift of a Saviour, his heart should overflow with gratitude, and the language should be continually on his lips and in his heart, 'thakks be unto God for his unspeakable gift.' Every other mercy should seem small compared with this; and every manifestation of right feeling in the heart should lead us to contemplate the source of it, and to feel, as Paul did, that all is to be traced to the unspeakable gift of God.
1. This chapter with the preceding derives special importance from the fact that it contains the most extended discussion of the principles of Christian charity which occurs in the Bible. No one can doubt that it was intended by the Redeemer that his people should be distinguished for benevolence. It was important, therefore, that there should be some portion of the New Testament where the principles on which charity should be exercised, and the motives by which Christians should be induced to give, should be fully stated. Such a discussion we have in these chapters; and they therefore demand the profound and prayerful attention of all who love the Lord Jesus.
2. We have here a striking specimen of the manner in which the Bible is written. Instead of abstract statements and systematic arrangement, the principles of religion are brought out in connexion with a case that actually occurred. But it follows that it is important to study attentively the Bible, and to be familiar with every part of it. In some part of the Scriptures, statements of the principles which should guide us in given circumstances will be found; and Christians should, therefore, be familiar with every part of the Bible.
3. These chapters are of special importance to the ministers of religion, and to all whose duty it is to press upon their fellow Christians the duty of giving liberally to the objects of benevolence. The principles on which it should be done are fully developed here. The motives which it is lawful to urge are urged here by Paul. It may be added, also, that the chapters are worthy of our profound study on account of the admirable tact and address which Paul evinces in inducing others to give. Well he knew human nature. Well he knew the motives which would influence others to give. And well he knew exactly how to shape his arguments and adapt his reasoning to the circumstances of those whom he addressed.
4. The summary of the motives pre sented in this chapter contains still the most important argument which can be urged to produce liberality. We cannot but admire the felicity of Paul in this address — a felicity not the result of craft and cunning, but resulting from his amiable feelings, and the love which he bore to the Corinthians and to the cause of benevolence. He reminds them of the high opinion which he had of them, and of the honourable mention which he had been induced to make of them (ver. 1, 2); he reminds them of the painful result to his own feelings and theirs if the collection should in any way fail, and it should appear that his confidence in them had been misplaced (ver. 3 — 5); he refers them to the abundant reward which they might anticipate as the result of liberal benefactions, and of the fact that God loved those who gave cheerfully (ver. 6, 7); he reminds them of the abundant grace of God, who was able to supply all their wants and to give them the means to contribute liberally to meet the wants of the poor (ver. 8); he reminds them of the joy which their liberality would occasion, and of the abundant thanksgiving to God which would result from it (ver. 12, 13); and he refers them to the unspeakable gift of God, Jesus Christ, as an example, and an argument, and as urging the highest claims in them, ver. 15. " Who," says Doddridge, " could withstand the force of such oratory?" No doubt it was effectual in that case, and it should be in all others.
5. May the motives here urged bv the apostle be effectual to persuade us all to liberal efforts to do good! Assuredly there is no less occasion for Christian liberality now than there was in the time of Paul. There are still multitudes of the poor who need the kind and efficient aid of Christians. And the whole world now is a field in which Christian beneficence may be abundantly displayed, and every land may, and should experience the benefits of the charity to which the gospel prompts, and which it enjoins. Happy are they who are influenced by the principles of the gospel to do good to all men! Happy they who have any opportunity to illustrate the power of Christian principle in this; any ability to alleviate the wants of one sufferer, or to do any thing in sending that gospel to benighted nations which alone can save the soul from eternal death!
6. Let us especially thank God for his unspeakable gift, Jesus Christ. Let us remember that to him we owe every opportunity to do good: that it was because he came that there is any possibility of benefiting a dying world; and that all who profess to love him • are bound to imitate his example and to show their sense of their obligation to God for giving a Saviour. How poor and worthless are all our gifts compared with the great gift of God; how slight our expressions of compassion, even at the best, for our fellow-men, compared with the compassion which he has shown for us! When God has given his Son to die for us, what should we not be willing to give that we may show our gratitude, and that we may benefit a dying world!
Paul, having finished the subject of the duty of alms-giving in the previous chapter, enters in this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through •h. xi. and xii. In this chapter the stress j of the argument is, that he did not depend on any thing external to recommend him — on any "carnal weapons;" on any thing which commended itself by the outward appearance; or on any thing that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In ch. xi. he pursues the subject, and shows by a comparison of himself with others, that he I had as good a right certainly as they to j regard himself as sent by God. In ch. xii. he appeals to another argument, to which none of his accusers was able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favoured in a manner unknown to other men.
It is evident that there was one or more false teachers among the Corinthians who called in question the divine authority of Paul. "These teachers were native Jews (ch. xi. 13. 22), and they boasted much of their own endowments. It is impossible, except from the epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters. To this he replies in this chapter.
(1.) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do. He had no wish to be bold and severe in the exercise of discipline, ver. 1. 2.
(2.) He assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth
"MOW I Paul myself beseech a -^ you by the meekness and of the gospel and on the power of motives; and these weapons were mighty by the aid of God to cast down all that offend him. Yet he was ready to revenge and punish all disobedience by severe measures if it were necessary,
(3.) They looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ as they had. ver. 7. He had given proofs that he was an apostle, and the false teachers should look at those proofs lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it. ver. 8. It would be found to be ample to execute punishment on his foes.
(4.) The false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threatening. In reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be. ver. 9 — 12.
(5.) He pursues the strain of severe irony by secretly comparing himself with them. ver. 12 — 16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that. ver. 12. Nor did he dare to boast of things wholly beyond his ability as they had done. He was contented to act only within the gentleness of Christ, who *in presence b am base among you, proper limits prescribed to him by his talents and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, ver. 13, 14. Nor had he courage to boast of entering into other men's labours. It required more courage than he had, to make a boast of what he had done if he had availed himself of things made ready to his hand as if they were the fruit of his own labours, implying that they had done this; that they had come to Corinth, a church founded by his labours, and had quietly set themselves down there, and then, instead of going into other fields of labour, had called in question the authority of him who had founded the church, and who was labouring indefatigably elsewhere. ver. 15, 16. Paul adds, that such was not his intention. He aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting.
(6.) He concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord. ver. 17, 18.
1. Now I Paul my self beseech you. I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among
2 But I beseech you, that I may not be bold when I am present with that confidence,
you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them I entreat them not to give me occasion for the exercise of discipline. t By the meekness and gentleness of Christ. In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity. He desired at all times to imitate, and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity; and he did not desire to exhibit it. 1 Who in presence. Marg. In outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle (ver. 10); or that in his external appearance he had this aspect. See on ver. 10. Most probably it means that they had represented him as timid when among them, and afraid to exercise discipline, however much he had threatened it. ^ Am buse among you. The word here used (tuttuvc;) usually means low, humble, poor. Here it means timid, modest, the opposite of boldness. Such was formerly the meaning of the English word base. It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless; of mean spirit; vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are
wherewith* I think to be bold against some, which * think of us as if we walked according to the flesh.
not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity and want of spirit. % But being absent am bold toward you. That is, in my letters. See on ver. 10. This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him.
2. That I may not be bold. I entreat you so to act that I may not have occasion to exercise the severity which I fear I shall be compelled to against those who accuse me of being governed wholly by worldly motives and policy. \ That I may not be bold. That I may not be compelled to be bold and decisive in my measures by your improper conduct. T Which think of us. Marg. Reckon. They suppose this; or, they accuse me of it. By the word "us" here Paul means himself, though it is possible also that he speaks in the name of his fellow-apostles and labourers who were associated with him, and the objections may have referred to all who acted with him. Tf As if we walked. As if we lived or acted. The word " walk" in the Scriptures is often used to denote the course or manner of life.
I ch. i. 17. As if we were governed by the weak and corrupt principles of human nature. As if we had no higher motive than carnal and worldly policy.
, The charge was, probably, that he was not governed by high and holy principles, but by the principles of mere worldly policy; that he was guided by personal interests, and by worldly views — by ambition, or the love of dominion,
3 For though we walk in the flesh, we do not war after ° the flesh:
4 (For the weapons b of our wealth, or popularity, and that he was destitute of every supernatural endowment and every evidence of a divine commission.
3. For though we walk in the flesh. Though we are mortal like other men; though we dwell like them in mortal bodies, and necessarily must devote some care to our temporal wants; and though, being in the flesh, we are conscious of imperfections and frailties like others. The sense is, that he did not claim exemption from the common wants and frailties of nature. The best of men are subject to these wants and frailties; the best of men are liable to err. f We do not war after the flesh. The warfare in which he was engaged was with sin, idolatry, and all forms of evil. He means that in conducting this he was not actuated by worldly views or policy, or by such ambitious and interested aims as controlled the men of this world. This refers primarily to the warfare in which Paul was himself engaged as an apostle; and the idea is, that he went forth as a soldier under the great Captain of his salvation to fight his battles and to make conquests for him. A similar allusion occurs in 2 Tim. ii. 3, 4. It is true, however, that not only all ministers, but all Christians are engaged in a warfare; and it is equally true that they do not maintain their conflict " after the flesh," or on the principles which govern the men of this world. The warfare of Christians relates to the following points. (1.) It is a warfare with the corrupt desires and sensual propensities of the heart: with internal corruption and depravity, with the remaining unsubdued propensities of a fallen nature. (2.) With the powers of darkness; the mighty •pirits of evil that seek to destroy us. See Eph. vi. 11—17. (3.) With sin in all forms; with idolatry, sensuality,
warfare c are not carnal, but mighty * through ° God to the pulling down ' of strong holds;)
corruption, intemperance, profaneness, wherever they may exist. The Christian is opposed to all these, and it is the aim and purpose of his life as far as he may be able to resist and subdue them. He is a soldier enlisted under the banner of the Redeemer to oppose and resist all forms of evil. But his warfare is not conducted on worldly principles. Mahomet propagated his religion with the sword; and the men of this world seek for victory by arms and violence. The Christian looks for his conquests only by the force and power of truth, and by the agency of the Spirit of God.
4. For the weapons of our warfare. The means by which we hope to achieve our victory, % Are not carnal. Not those of the flesh. Not such as the men of the world use. They are not such as are employed by conquerors; nor are they such as men in general rely on to advance their cause. We do not depend on eloquence, or talent, or learning, or wealth, or beauty, or any of the external aids on which the men of this world rely. They are not such as derive advantage from any power inherent in themselves. Their strength is derived from God alone. ^ But mighty through God. Marg. "to." They are rendered mighty or powerful by the agency of God. They depend on him for their efficacy. Paul has not here specified the weapons on which he relied; but he had before specified them (ch. vi. 6, 7), so that there was no danger of mistake. The weapons were such as were furnished by truth and righteousness, and these were rendered mighty by the attending agency of God. The sense is, that God is the author of the doctrines which we preach, and that he attends them with the agency of his Spirit, and accompanies them to the hearts of men. It is im-
5 Casting down * imaginations, ■ and every high b thing that exalteth itself against the portant for all ministers to feel that their weapons are mighty only through God. Conquerors and earthly warriors go into battle depending in the might of their own arm, and on the wisdom and skill which plans the battle. The Christian goes on his warfare, feeling that however well adapted the truths which he holds are to accomplish great purposes, and however wisely his plans are formed, yet that the efficacy of all depends on the agency of God. He has no hope of victory but in God. And if God does not attend him, he is sure of inevitable defeat. ^ To the putting down of strongholds. The word here rendered " strongholds" (s^w^a) means properly a fastness, fortress, or strong fortification. It is here beautifully used to denote the various obstacles resembling a fortress which exist, and which are designed and adapted to oppose the truth and the triumph of the Christian's cause. All those obstacles are strongly fortified. The sins of his heart are fortified by long indulgence and by the hold which they have on his soul. The wickedness of the world which he opposes is strongly fortified by the fact that it has seized on strong human passions; that one point stengthens another; that great numbers are united. The idolatry of the world was strongly fortified by prejudice, and long establishment, and the protection of laws, and the power of the priesthood; and the opinions of the world are entrenched behind false philosophy and the power of subtle argumentation. The whole world is fortified against Christianity; and the nations of the earth have been engaged in little else than in raising and strengthening such strongholds for the space of six thousand years. The Christian religion goes forth against all the combined and concentrated powers of resistance of the knowledge of God, and bringing into captivity c every thought to d the obedience of Christ:
whole world; and the warfare is to be waged against every strongly fortified place of error and of sin. These strong fortifications of error and of sin are to be battered down and laid in ruins by our spiritual weapons.
5. Casting down imaginations. Marg. reasonings. The word is probably used here in the sense of device, and refers to all the plans of a wicked world; the various systems of false philosophy; and the reasonings of the enemies of the gospel. The various systems of false philosophy were so intrenched that they might be called the stronghold of the enemies of God. The foes of Christianity pretend to a great deal of reason, and rely on that in resisting the gospel. If And every high thing, &c. Every exalted opinion respecting the dignity and purity of human.nature; all the pride of the human heart and of the understanding. All this is opposed to the knowledge of God, and all exalts itself into a vain self-confidence. Men entertain vain and unfounded opinions respecting their own excellency, and they feel that they do not need the provisions of the gospel and are unwilling to submit to God. Tf And bringing info captivity, &c. The figure here is evidently taken from military conquests. The idea is, that all the strongholds of heathenism, and pride, and sin would be demolished; and that when this was done, like throwing down the walls of a city or making a breach, all the plans and purposes of the soul, the reason, the imagination, and all the powers of the mind would be subdued or led in triumph by the gospel, like the inhabitants of a captured city. Christ was the great Captain in this warfare. In his name the battle was waged, and by his power the victory was won. The captives were made for him and under his authority; and all
6 And having in a readiness to revenge all disobedience, when your obedience ° is fulfilled.
were to be subject to his control. Every power of thought in the heathen world; all the systems of philosophy and all forms of opinion among men; all the purposes of the soul; all the powers of reason, memory, judgment, fancy in an individual, were all to come under the laws of Christ. All doctrines were to be in accordance with his will; philosophy should no longer control them, but they should be subject to the will of Christ. All the plans of life Bhould be controlled by the will of Christ, and formed and executed under his control — as captives are led by a conqueror. All the emotions an d feelings of the heart should be controlled by him, and led by him as a captive is led by a victor. The sense is, that it was the aim, and purpose of Paul to accomplish this, and that it would certainly be done. The strongholds of philosophy, heathenism, and sin should be demolished, and all the opinions, plans, and purposes of the world should become subject to the all-conquering Redeemer.
6. And having in a readiness, &c. I am ready to punish all disobedience, notwithstanding all that is said to the contrary. See Notes on ver. 1, 2. Clothed as I am with this power; aiming to subdue all things to Christ, though the weapons of my warfare are not carnal, and though I am modest or timid (ver. 1) when I am with you, I am prepared to take any measures of severity required by my apostolic office in order that I may inflict deserved punishment on those who have violated the laws of Christ. The design of this is, to meet the objection of his enemies, that he would not dare to execute his threatenings. ^ When your obedience is fulfilled. Doddridge renders this, "now your obedience is fulfilled, and the sounder part of your church restored to due order and submission." The j idea seems to be, that Paul was ready I 18*
7 Do ye look on things after the outward b appearance? If any man trust to himself that he
to inflict discipline when the church had showed a readiness to obey his laws, and to do its own duty — delicately intimating that the reason why it was not done was the want of entire promptness in the church itself, and that it could not be done on any offender as long as the church itself was not prepared to sustain him. The church was to discountenance the enemies of the Redeemer; to show an entire readiness to sustain the apostle, and to unite with him in the effort to maintain the discipline of Christ's house.
7. Do ye look on things after the outward appearance? This is addressed evidently to the members of the church, and with reference to the claims which had been set up by the false teachers. There can be no doubt that they valued themselves on their external advantages, and laid claim to peculiar honour in the work of the ministry, because they were superior in personal appearance, in rank, manners, or eloquence to Paul. Paul reproves them for thus judging, and assures them thai this was not a proper criterion by which to determine on qualifications for the apostolic office. Such things were highly valued among the Greeks, and a considerable part of the eflbrt of Paul in these letters is to show that these things constitute no evidence that those who possessed them were sent from God. 1 If any man trust to himself &c. This refers to the false teachers who laid claims to be the followers of Christ by way of eminence. Whoever these teachers were, it is evident that they claimed to be on the side of Christ, and to be appointed by him. They were probably Jews, and they boasted of their talents and eloquence, and possibly that they had seen the Saviour. The phrase " trust to himself," seems to imply that they relied on some special merit of their own, or some special advantage which is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast somewhat more of our authority, ° which the Lord hath given us they had. — Bloornjield. It may have been that they were of the same tribe that he was, or that they had seen him, or that they confided in their own talents or endowments as proof that they had been sent by him. It is not an uncommon thing for men to have such confidence in their own gifts, and particularly in a power of fluent speaking, as to suppose that this is a sufficient evidence that they are sent to preach the gospel. % Let him of himself think this again. Since he relies so much on himself; since he has such confidence in his own powers, let him look at the evidence that I also am of Christ. % That as he is Christ's, even so are we Chrisfs. That I have given as much evidence that I am commissioned by Christ as they can produce. It may be of a different kind. It is not in eloquence, and rank, and the gift of a rapid and ready elocution, but it may be superior to what they are able to produce. Probably Paul refers here to the fact that he had seen the Lord Jesus, and that he had been directly commissioned by him. The sense is, that no one could produce more proofs of being called to the ministry than he could.
8. For though I should boast, &c. If I should make even higher claims than I have done to a divine commission. I could urge higher evidence than I have done that I am sent by the Lord Jesus. 1 Of our authority. Of my authority as an apostle, my power to administer discipline, and to direct the affairs of the church. "|f Which the Lord hath given us for edification. A power primarily conferred to build up his people and save them and not to destroy. If J should not be ashamed. It would be founded on good evidence and sustained by the nature of my commission. I should
for edification, h and not for your destruction, I should not be ashamed:
9 That I may not seem as if I would terrify you by letters.
also have no occasion to be ashamed of the manner in which it has been exercised— a power that has in fact been employed in extending religion and edifying the church, and not in originating and sustaining measures fitted to destroy the soul.
9. That I may not seem, &c. The meaning of this verse seems to be this. ' I say that I might boast more of my power in order that I may not appear disposed to terrify you with my letters merely. I do not threaten more than I can perform. I have it in my power to execute all that I have threatened, and to strike an awe not only by my letters, but by the infliction of extraordinary miraculous punishments. And if I should boast that I had done this, and could do it again, I should have no reason to be ashamed. It would not be vain and empty boasting; not boasting which is not well-founded.'
10. For his letters. The letters which he has sent to the church when absent. Reference is had here probably to the first epistle to the Corinthians. They might also have seen some of Paul's other epistles, and been so well acquainted with them as to be able to make the general remark that he had the power of writing in an authoritative and impressive manner. 1 Say they. Marg. Said he. Greek (<?»«•/) in the singular. This seems to have referred to some one person who had uttered the words — perhaps some one who was the principal leader of the faction opposed to Paul. % Are weighty and powerful. Tindal renders this, " Sore and strong." The Greek is,' heavy and strong' (fiz^uai x.*i iV^w^at/). The sense is, that his letters were energetic and powerful. They abounded with strong argument, manly appeals, and are weighty and powerful; but his bodily presence is weak, impressive reproof. This even his enemies were compelled to admit, and this no one can deny who ever read them. Paul's letters comprise a considerable portion of the New Testament; and some of the most important doctrines of the New Testament are those which are alvocated and enforced by him; and his.etters have done more to give shape to the theological doctrines of the Christian world than any other cause whatever. He wrote fourteen epistles to churches and individuals on various occasions and on a great variety of topics; and his letters soon rose into very high repute among even the inspired ministers of the New Testament (see 2 Pet. iii. 15, 16), and were regarded as inculcating the most important doctrines of religion. The general characteristics of Paul's letters are, (1.) They are strongly argumentative. See especially the epistles to the Romans and the Hebrews. (2.) They are distinguished for boldness and vigor of style. (3.) They are written under great energy of feeling and of thought — a rapid and impetuous torrent that bears him forcibly along. (4.) They abound more than most other writings in parentheses, and the sentences are often involved and obscure. (5.) They often evince rapid transitions and departures from the regular current of thought. A thought strikes him suddenly, and he pauses to illustrate it, and dwells upon it long, before he returns to the main subject. The consequence is, that it is often difficult to follow him. (G.) They are powerful in reproof — abounding with strokes of great boldness of denunciation, and also with specimens of most withering sarcasm and most delicate irony. (7.) They abound in expressions of great tenderness and pathos. Nowhere can be found expressions of a heart more tender and affectionate than in the writings of Paul. (8.) They dwell much on great and profound doctrines, and on the application of the principles of Christianity to the various duties of life. (9.) They abound with references to the Saviour. He illustrates every thing by his life, his example, his death, his resurrection. It is not wonderful that letters composed on such subjects and in such a manner by an inspired man produced a deep impression on the Christian world; nor that they should be regarded now as among the most important and valuable portions of the Bible. Take away Paul's letters, and what a chasm would be made in the New Testament! What a chasm in the religious opinions and in the consolations of the Christian world! ^f But his bodily presence. His personal appearance. 1 Is weak. Imbecile, feeble (£?$»»;) — a word often used to denote infirmity of body, sickness, disease. Matt. xxv. 39. 43, 44. Luke x. 9. Acts iv. 9; v. 15, 10. 1 Cor. xi. 30. Here it is to be observed that this is a mere charge which was brought against him, and it is not of necessity to be supposed that it was true, though the presumption is, that there was some foundation for it. It is supposed to refer to some bodily imperfections, and possibly to his diminutive stature. Chrysostom says that his stature was low, his body crooked, and his head bald. Lucian, in his Philopatris, says of him, corpore erat parvo, contracto, incurvo, tricubitali — probably an exaggerated description, perhaps a caricature — to denote one very diminutive and having no advantages of personal appearance. According to Nicephorus, Paul "was a little man, crooked, and almost bent like a bow; with a pale countenance, long and wrinkled; a bald head; his eyes full of fire and benevolence; his beard long, thick, and interspersed with gray hairs, as was his head," &c. But there is no certain evidence of the truth of these representations. Nothing in the Bible would lead us to suppose that Paul was remarkably diminutive or deformed; and though there may be some foundation for the charge here alleged that his his speech contemptible.
11 Let such an one think this,
that, such as we are in word by letters when we are absent,
bodily presence was weak, yet we are to remember that this was the accusation of his enemies, and that it was doubtless greatly exaggerated. Nicephorus was a writer of the sixteenth century, and his statements are worthy of no regard. That Paul was eminently an eloquent man may be inferred from a great many considerations; some of which are, ( 1.) His recorded discourses in the Acts of the Apostles, and the effect produced by them. No one can read his defence before Agrippa or Felix and not be convinced that as an orator he deserves to be ranked among the most distinguished of ancient times. No one who reads the account in the Acts can believe that he had any remarkable impediment in his speech or that he was remarkably deformed. (2.) Such was somehow his grace and power as an orator that he was taken by the inhabitants of Lycaonia as Mercury, the god of eloquence. Acts xvi. 12. Assuredly the evidence here is, that Paul was not deformed. (3.) It may be added, that Paul is mentioned by Longinus among the principal orators of antiquity. Prom these circumstances, there is no reason to believe that Paul was remarkably deficient in the qualifications requisite for an orator, or that he was in any way remarkably deformed. If And his speech contemptible. To be despised. Some suppose that he had an impediment in his speech. But conjecture here is vain and useless. We are to remember that this is a charge made by his adversaries, and that it was made by the fastidious Greeks, who professed to be great admirers of eloquence, but who in his time confided much more in the mere art of the rhetorician than in the power of thought, and in energetic appeals to the reason and conscience of men. Judged by their standard it may be that Paul had not the graces in voice or manner, or in such will we be also when we are present.
12 For a we dare not make
the knowledge of the Greek language, which they esteemed necessary in a finished orator; but judged by his power of thought, and his bold and manly defence of truth, and his energy of character and manner, and his power of impressing truth on mankind, he deserves, doubtless, to be ranked among the first orators of antiquity. No man has left the impress of his own mind on more other minds than Paul.
11. Let such an one think this, &c. Let them not flatter themselves that there will be any discrepancy between my words and my deeds. Let them feel that all which has been threatened will be certainly executed unless there is repentance. Paul here designedly contradicts the charge which was made against him; and means to say that all that he had threatened in his letters would be certainly executed unless there was reform. I think that the evidence here is clear that Paul does not intend to admit what they said about his bodily presence to be true; and most probably all that has been recorded about his deformity is mere fable.
12. For we dare not make ourselves of the number. We admit that we are not bold enough for that. They had accused him of a want of boldness and energy when present with them. ver. 1. 10. Here, in a strain of severe but delicate irony, he says he was not bold enough to do things which they had done. He did not dare to do the things which had been done among them. To such boldness of character, present or absent, he could lay no claim. If Or compare ourselves, &c. I am not bold enough for that. That requires a stretch of boldness and energy to which I can lay no claim. % That commend them~ selves. That put themselves forward, and that boast of their endowments and attainments. It is probable that this was commonly done by those to ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by them- whom the apostle here refers; and it is certain that it is everywhere the characteristic of pride. To do this, Paul say s, required greater boldness than he possessed, and on this point he yielded to them the palm. The satire here is very delicate, and yet very severe, and was such as would doubtless be felt by them. "I But they measuring themselves by themselves. Whitby and Clarke suppose that this means that they compared themselves with each other; and that they made the false apostles particularly their standard. Doddridge, Grotius, Bloomfield, and some others suppose the sense to be, that they made themselves the standard of excellence. They looked continually on their own accomplishments, and did not look at the excellences of others. They thus formed a disproportionate opinion of themselves, and undervalued all others. Paul says that he had not boldness enough for that. It required a moral courage to which he could lay no claim. Horace (Epis. i. 7. 98) has an expression similar to this.
The sense of Paul is, that they made themselves the standard of excellence; that they were satisfied with their own attainments; and that they overlooked the superior excellence and attainments of others. This is a graphic description of pride and self-complacency; and, alas! it is what is often exhibited. How many there are, and it is to be feared even among professing Christians, who have no other standard of excellence than themselves. Their views are the standard of orthodoxy; their modes of worship are the standard of the proper manner of devotion; their habits and customs are in their own estimation perfect; and their own characters are the
selves, and comparing themselves among themselves, * are not wise. •
13 But we will not boast of
models of excellence, and they see little or no excellence in those who differ from them. They look on themselves as the true measure of orthodoxy, humility, zeal, and piety; and they condemn all others, however excellent they may be, who differ from them, f And comparing themselves, &c. Or rather comparing themselves with themselves. Themselves they make to be the standard, and they judge of every thing by that, 1 Are not wise. Are stupid and foolish. Because, (1.) They had no such excellence as to make themselves the standard. (2.) Because this was an indication of pride. (3.) Because it made them blind to the excellences of others. It was to be presumed that others had endowments not inferior to theirs. (4.) Because the requirements of God, and the character of the Redeemer were the proper standard of conduct. Nothing is a more certain indication of folly than for a man to make himself the standard of excellence. Such an individual must be blind to his own real character; and the only thing certain about his attainments is, that he is inflated with pride. And yet how common! How self-satisfied are most persons! How pleased with their own character and attainments! How grieved at any comparison which is made with others implying their inferiority! How prone to undervalue all others simply because they differ from them! — The margin renders this, "understand it not," that is, they do not understand their own character or their inferiority.
1 3. But we will not boast of things without our measure. Tindal renders this, "But we will not rejoice above measure." There is great obscurity in the language here, arising from its brevity. But the general idea seems to be plain. Paul says that he had not boldness as they had to boast of things things without our measure, but according to the measure of the 1 rule which God hath distributed wholly beyond his proper rule and his actual attainments and influence: and, especially, that he was not disposed to enter into other men's labours; or to boast of things that had been done by the mere influence of his name, and beyond the proper limits of his personal exertions. He made no boast of having done any thing where he had not been himself on the ground and laboured assiduously to secure the object. They, it is not improbable, had boasted of what had been done in Corinth as though it were really their work, though it had been done by the apostle himself. Nay more, it is probable that they boasted of what had been done by the mere influence of their name. Occupying a central position, they supposed that their reputation had gone abroad, and that the mere influence of their reputation had had an important effect. Not so with Paul. He made no boast of any thing but what God had enabled him to do by his evangelical labours, and by personal exertions. He entered into no other men's labours, and claimed nothing that others had done as his own. He was not bold enough for that. H But according to the measure of the rule, &c. Marg. Or, line. The word rendered " rule" (Greek, kxvJLv, whence our English word canon) means properly a reed, rod, or staff employed to keep any thing stiff, erect, asunder (Horn. II. 8. 1 03); then a measuring rod o. line; then any standard or rule — its usual meaning in the New Testament, as, e. g., of life and doctrine. Gal. vi. 16. Phil. iii. 16.— Robinson's Lex Here it means the limit, boundary line, or sphere of action assigned to any one. Paul means to say that God had appropriated a certain line or boundary as the proper limit of his sphere of action; that his appropriate sphere extended to them; that in going to them, though they were far distant
to us, a measure to reach even unto you.
14 For we stretch not ourselves beyond our measure, as
from the field of his early labours, he had confined himself within the proper limits assigned him by God; and that in boasting of his labours among them he was not boasting of any thing which did not properly fall within the sphere of labour assigned to him. The meaning is, that Paul was especially careful not to boast of any thing beyond his proper bounds. 1 Which God hath distributed to us. Which in assigning our respective fields of labour God has assigned unto me and my fellowlabourers. The Greek word here rendered "distributed" (^^ct) means properly to measure; and the sense is, that God had measured out or apportioned their respective fields of labour; that by his providence he had assigned to each one his proper sphere, and that in the distribution Corinth had fallen to the lot of Paul. In going there he had kept within the proper limits; in boasting of his labours and success there he did not boast of what did not belong to him. ^ -4 measure to reach even unto you. The sense is, ' the limits assigned me include you, and I may therefore justly boast of what I have done among you as within my proper field of labour.' Paul was the apostle to the Gentiles (Acts xx vi. 17, 18); and the whole country of Greece therefore he regarded as falling within the limits assigned to him. No one therefore could blame him for going there as if he was an intruder; no one assert that he had gone beyond the proper bounds.
14. For we stretch not mirt-elves beyond our measure. In coming to preach to you we have not gone beyond the proper limits assigned us. We have not endeavoured to enlarge the proper boundaries, to stretch the line which limited us, but have kept honestly within the proper limits. % As though we reached not unto you. That is, as if our boundaries did not extend so fai
though we reached not unto you; for we are come as far as to you also in preaching the gospel of Christ:
as to comprehend you. We have not overstepped the proper limits, as if Greece was not within the proper sphere of action, t For we are come as far to you, &c. In the regular work of preaching the gospel we have come to you. We have gone from place to place preaching the gospel where we had opportunity; we have omitted no important places, until in the regular discharge of our duties in preaching we have reached you and have preached the gospel to you. We have not omitted other places in order to come to you and enter into the proper field of labour of others, but in the regular work of making the gospel known as far as possible to all men we have come to Corinth. Far as it is, therefore, from the place where we started, we have approached it in a regular manner, and have not gone out of our proper province in doing it.
15. Net boasting of things without. our measure. There is here probably an allusion to the false teachers at Corinth. They had come after Paul had been there, and had entered into his labours. When he had founded the church; when he had endured trials and persecutions in order to reach Corinth; when he had laboured there for a year and a half (Acts xviii. 11), they came and entered the quiet and easy field, formed parties, and claimed the field as their own. Paul says that he had not courage to do that. See Note, ver. 12. That required a species of boldness to which he could lay no claim; and he did not assume honour to himself like that. ^ That is, of other men's labours. Not intruding into churches which we did not establish, and claiming the right to direct their affairs, and to exclude the founders from all proper honours and all influence, and endeavouring to alienate the affections of without our measure, that is. of a other men's labours; bu.* having hope, when your faith is increased, that we shall be x en-
Christians from their spiritual father and guide. 1 But having hope, &c. So far from this; so far from a desire to enter into the labours of others and quietly enjoying the avails of their industry; and so far even from a desire to sit down ourselves and enjoy the fruit of our own labours, I desire to penetrate other untrodden regions; to encounter new dangers; to go where the gospel has not been planted, and to rear other churches there. I do not, therefore, make these remarks as if I wished even to dispossess the teachers that have entered into my labours. I make them because I wish to be aided by you in extending the gospel further; and I look to your assistance in order that I may have the means of going into the regions where I have not made known the name of the Redeemer. *[ When your faith is increased. When you become so strong as not to need my presence and my constant care; and when you shall be able to speed me on my way and to aid me on my journey. He expected to be assisted by them in his efforts to carry the gospel to other countries, f That we shall be enlarged. Marg. Magnified by you. Bloomfield supposes that this means, " to gain fame and glory by you;" that is, as the teacher may justly by his pupils. So Robinson renders it, " to make great, to praise." But to me the idea seems to be that he wished them to enlarge or magnify him by introducing him to larger fields of action; by giving him a wider sphere of labour. It was not that he wished to be magnified by obtaining a wider reputation, not as a matter of praise or ambition, but he wished to have his work and success greatly enlarged. This he hoped to be enabled to do partly by the aid of the church at Corinth. When they became able to manage their own affairs; when his
16 To preach the gospel in the regions beyond you, and not to boast in another man's
time was not demanded to superintend them; when their faith became so strong that his presence was not needed; and when they should assist him in his preparations for travel, then he would enter on his wider field of labour. He had no intention of sitting down in ease as the false teachers in Corinth seem disposed to have done, f According to our rule. Greek, 'According to our canon.' See on ver. 13. The sense is, according to the rule by which the sphere of his labours had been marked out. His rule was to carry the gospel as far as possible to the heathen world. He regarded the regions lying far beyond Corinth as coming properly within his limits; and he desired to occupy that field. Tf Abundantly. Greek, Unto abundance. So as to abound; that is, to occupy the field assigned as far as possible.
16. To preach the gospel in the regions beyond you. What regions are referred to here can be only a matter of conjecture. It may be that he wished to preach in other parts of Greece, and that he designed to go to Arcadia or Lacaedemon. Rosenmuller supposes that as the Corinthians were engaged in commerce, the apostle hoped that by them some tidings of the gospel would reach the countries with which they were engaged in traffic. But I think it most probable that he alludes to Italy and Spain. It is certain that he had formed the design of visiting Spain (Rom. xv. 24. 28); and he doubtless wished the Corinthians to aid him in that purpose, and was anxious to do this as soon as the condition of the eastern churches would allow it. % And not to boast in another man's line of things, &c. Marg. Rule, the same word (xstvwy) which occurs in ver. 13. The meaning is, that Paul did not mean to boast of what properly belonged to
line * of things made ready to our hand.
17 But a he that glorieth, let him glory in the Lord.
others. He did not claim what they had done as his own. He did not intend to labour within what was properly their bounds, and then to claim the field and the result of the labour as his. He probably means here to intimate that this had been done by the false teachers of Corinth; but so far was he from designing to do this, that he meant soon to leave Corinth, which was properly within his Unfits, and the church which he had founded there, to go and preach the gospel to other regions. Whether Paul ever went to Spain has been a question (see Note on Rom. xv. 24); but it is certain that he went to Rome, and that he preached the gospel in many other places after this besides Corinth.
17. But he that glorieth. He that boasts. Whatever may be the occasion of his boasting, whether in planting churches or in watering them; whether in his purposes, plans, toils, or success. Paul himself did not deem it improper on some occasions to boast (ch. xi. 16; xii. 5), but it was not of his own power, attainments, or righteousness. He was disposed to trace all to the Lord, and to regard him as the source of all blessing and all success, f Let him glory in the Lord. In this serious and weighty admonition, Paul designs, doubtless, to express the manner in which he was accustomed to glory, and to furnish an admonition to the Corinthians. In the previous part of the chapter there had been some severe irony. He closes the chapter with the utmost seriousness and solemnity of manner, in order to show on his pan that he was not disposed to glory in his own attainments and to admonish them not to boast of theirs. If they had any thing valuable they should regard the Lord as the author of it. In this admonition it is probable that Paul had in
18 For not he that commendeth himself is approved,
his eye the passage in Jer. ix. 23, 24. though he has not expressly quoted it. "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth." The sentiment is a favourite one with Paul, as it should be with all Christians. See Note on 1 Cor. i. 31. On this verse we may here remark, I. That nothing is more common than for men to boast or glory. Little as they really have in which to glory, yet there is no one probably who has not something of which he is proud, and of which he is disposed to boast. It would be difficult or impossible to find a person wrho had not something on which he prided himself; something in which he esteemed himself superior to others. II. The things of which they boast are very various. (1.) Many are proud of their personal beauty; many, too, who would be unwilling to be thought proud of it. (2.) Many glory in their accomplishments; or, what is more likely, in the accomplishments of their children. (3.) Many glory in their talents; talents for any thing, valuable or not, in which they suppose they surpass others. They glory in their talent for eloquence, or science, or gain ing knowledge; or in their talent for gaining property or keeping it; for their skill in their professions or callings; for their ability to run, to l*ap, or to practise even any trick or sleight of hand. There is nothing so worthless that it does not constitute a subject of glorying, provided it be ours. If it belong to others it may be valueless. (4.) Many glory in their property; in fine houses, extended plantations, or in the reputation of being rich; or in gorgeous dress, equipage, and furniture. In short, there but a whom the Lord commendeth.
is nothing which men possess in which they are not prone to glory. Forgetful of God the giver; forgetful that all may be soon taken from them, or that they soon must leave all; forgetful that none of these things can constitute a distinction in the grave or beyond, they boast as if these things were to remain forever, and as if they had been acquired independently of God. How prone is the man of talents to forget that God has given him his intellect, and that for its proper use he must give account! How prone is the rich man to forget that he must die! How prone the gay and the beautiful to forget that they will lie undistinguished in the grave; and that death will consume them as soon as the most vile and worthless of the species! III. If we glory it should be in the Lord. We should ascribe our talents, wealth, health, strength, salvation to him. We should rejoice, (1.) That we have such a Lord, so glorious, so full of mercy, so powerful, so worthy of confidence and love. (2.) We should rejoice in our endowments and possessions as his gift. We should rejoice that we may come and lay every thing at his feet, and whatever may be our rank, or talents, or learning, we should rejoice that we may come with the humblest child of poverty, and sorrow, and want, and say, " not unto us, not unto us, but unto thy name give glory for thy mercy and for thy truth's sake." Ps. cxv. 1. See Note on 1 Cor. i. 31.
18. For not he who commendetk himself, &c. Not he who boasts of his talents and endowments. He is not to be judged by the estimate which he shall place on himself, but by the estimate which God shall form and express, f Is approved. By God. It is no evidence that we shall be saved that we are prone to commend ourselves. See Rom. xvi. 10. 1 But whom tht Lord commendeth. See Note on Rom. ii. 29. The idea here is, that men are to be approved or rejected by God. He is to pass judgment on them, and that judgment is to be in accordance with his estimate of their character, and not according to their own. If he approves them they will be saved; if he does not, vain will be all their empty boasting; vain all their reliance on their wealth, eloquence, learning, or earthly honours. None will save them from condemnation; not all these things can purchase for them eternal life. Paul thus seriously shows that we should be mainly anxious to obtain the divine favour. It should be the grand aim and purpose of our life; and we should repress all disposition for vainglory or self-confidence; all reliance on our talents, attainments, or accomplishments for salvation. Our boast is that
1. We should have no desire to show off any peculiar boldness or energy of character which we may have. ver. 1, 2. We should greatly prefer to evince the gentleness and meekness of Christ. Such a character is in itself of far more value than one that is merely energetic and bold; that is rash, authoritative, and fond of display.
2. They who are officers in the church should have no desire to administer discipline, ver. 2. Some men are so fond of power that they always love to exercise it. They are willing to show it even by inflicting punishment on others; and " dressed in a little brief authority" they are constantly seeking occasion to show their consequence; they magnify trifles; they are unwilling to pass by the slightest offences. The reason is not that they love the truth, but that they love their own consequence, and they seek every opportunity to show it.
3. All Christians and all Christian ministers are engaged in a warfare, ver. 3. They are at war with sin in their own hearts, and with sin wherever it exists on earth, and with the powers of darkness. With foes so numerous and so vigilant, they should not expect to live a life of ease or quietness. Peace, perfect peace, they may expect in heaven, not on earth. Here they are to fight the good fight of faith and thus to lay hold on eternal life. It has been the common lot of all the children of God to maintain such a war, and shall we expect to be exempt 1