1Cor 15:31, 2Cor 1:12, 7:4, 8:24, 1Th 2:19 | Barnes | STEP | Verse 31. I protest , νη. This is a particle of swearing, and denotes a strong asseveration. The subject was important; it deeply interested his feelings; and he makes in regard to it a strong protestation. Compare . "I solemnly affirm, or declare." By your rejoicing . Many Mss. here read "by our rejoicing," but the correct reading is, doubtless, that which is in the present Greek text, "by your rejoicing." The meaning of the phrase, which is admitted by all to be obscure, is probably, "I protest, or solemnly declare by the glorying or exultation which I have on your account; by all my ground of glorying in you; by all the confident boasting and expectation which I have of your salvation." He hoped for their salvation. He had laboured for that. He had boasted of it, and confidently believed that they would be saved. Regarding that as safe and certain, he says it was just as certain that he died daily on account of the hope and belief of the resurrection. "By our hopes and joys as Christians; by our dearest expectations and grounds of confidence, I swear, or solemnly declare, that I die daily." Men swear or affirm by their objects of dearest affection and desire; and the meaning here is, "So certainly as I confidently expect your salvation, and so certainly as we look to eternal life, so certain is it that I am constantly exposed to die, and suffer that which may be called a daily death?" Which I have in Christ Jesus . The rejoicing, boasting, glorying in regard to you which I am permitted to cherish through the grace and favour of the Saviour. His boasting, or confident expectation in regard to the Corinthians, he enjoyed only by the mercy of the Lord Jesus, and he delighted to trace it to him. I die daily . Comp. . I endure so many sufferings and persecutions, that it may be said to be a daily dying. I am constantly in danger of my life; and my sufferings each day are equal to the pains of death. Probably Paul here referred particularly to the perils and trials which he then endured at Ephesus; and his object was to impress their minds with the firmness of his belief in the certainty of the resurrection, on account of which he suffered so much, and to show them that all their hopes rested also on this doctrine. (1) "your" "Some read our " (+) "rejoicing" "My glorying on your account" (b) "rejoicing" (c) "die daily"

1 Corinthians 15:31

Verse 31. I protest, νη. This is a particle of swearing, and denotes a strong asseveration. The subject was important; it deeply interested his feelings; and he makes in regard to it a strong protestation. Compare Jn 3:5. "I solemnly affirm, or declare."

By your rejoicing. Many Mss. here read "by our rejoicing," but the correct reading is, doubtless, that which is in the present Greek text, "by your rejoicing." The meaning of the phrase, which is admitted by all to be obscure, is probably, "I protest, or solemnly declare by the glorying or exultation which I have on your account; by all my ground of glorying in you; by all the confident boasting and expectation which I have of your salvation." He hoped for their salvation. He had laboured for that. He had boasted of it, and confidently believed that they would be saved. Regarding that as safe and certain, he says it was just as certain that he died daily on account of the hope and belief of the resurrection. "By our hopes and joys as Christians; by our dearest expectations and grounds of confidence, I swear, or solemnly declare, that I die daily." Men swear or affirm by their objects of dearest affection and desire; and the meaning here is, "So certainly as I confidently expect your salvation, and so certainly as we look to eternal life, so certain is it that I am constantly exposed to die, and suffer that which may be called a daily death?"

Which I have in Christ Jesus. The rejoicing, boasting, glorying in regard to you which I am permitted to cherish through the grace and favour of the Saviour. His boasting, or confident expectation in regard to the Corinthians, he enjoyed only by the mercy of the Lord Jesus, and he delighted to trace it to him.

I die daily. Comp. Rom 8:36. I endure so many sufferings and persecutions, that it may be said to be a daily dying. I am constantly in danger of my life; and my sufferings each day are equal to the pains of death. Probably Paul here referred particularly to the perils and trials which he then endured at Ephesus; and his object was to impress their minds with the firmness of his belief in the certainty of the resurrection, on account of which he suffered so much, and to show them that all their hopes rested also on this doctrine.

(1) "your" "Some read our" (+) "rejoicing" "My glorying on your account" (b) "rejoicing" Php 3:3 (c) "die daily" Rom 8:36

2 Corinthians 1:12

Verse 12. For our rejoicing is this. The source or cause of our rejoicing. "I have a just cause of rejoicing; and it is, that I have endeavoured to live a life of simplicity and godly sincerity, and have not been actuated by the principles of worldly wisdom." The connexion here is not very obvious, and it is not quite easy to trace it. Most expositors, as Doddridge, Locke, Macknight, Bloomfield, etc. suppose that he mentions the purity of his life as a reason why he had a right to expect their prayers, as he had requested in 2Cor 1:11. They would not doubt, it is supposed, that his life had been characterized by great simplicity and sincerity, and would feel, therefore, a deep interest in his welfare, and be disposed to render thanks that he had been preserved in the day of peril. But the whole context and the scope of the passage are rather to be taken into view. Paul had been exposed to death, he had no hope of life. Then the ground of his rejoicing and of his confidence was, that he had lived a holy life. he had not been actuated by "fleshly wisdom," but he had been animated and guided by "the grace of God." His aim had been simple, his purpose holy, and he had the testimony of his conscience that his motives had been right; and he had, therefore, no concern about the result. A good conscience, a holy life through Jesus Christ, will enable a man always to look calmly on death. What has a Christian to fear in death? Paul had kept a good conscience towards all; but he says that he had special and peculiar joy that he had done it towards the Corinthians. This he says, because many there had accused him of fickleness, and of disregard for their interests. He declares, therefore, that even in the prospect of death he had a consciousness of rectitude towards them, and proceeds to show 2Cor 1:13-23 that the charge against him was not well-founded. I regard this passage, therefore, as designed to express the fact that Paul, in view of sudden death, had a consciousness of a life of piety, and was comforted with the reflection that he had not been actuated by the "fleshly wisdom" of the world.

The testimony of our conscience. An approving conscience. It does not condemn me on the subject. Though others might accuse him, though his name might be calumniated, yet he had comfort in the approval which his own conscience gave to his course. Paul's conscience was enlightened, and its decisions were correct. Whatever others might charge him with, he knew what had been the aim and purpose of his life; and the consciousness of upright aims, and of such plans as the "grace of God" would prompt to, sustained him. An approving conscience is of inestimable value when we are calumniated--and when we draw near to death.

That in simplicity. εναπλοτητι. Tindal renders this forcibly, "without doubleness." The word means sincerity, candour, probity, plain-heartedness, Christian simplicity, frankness, integrity. See 2Cor 11:3. It stands opposed to double-dealings and purposes; to deceitful appearances, and crafty plans; to mere policy, and craftiness in accomplishing an object. A man under the influence of this, is straightforward, candid, open, frank; and he expects to accomplish his purpose by integrity and fair dealing, and not by stratagem and cunning. Policy, craft, artful plans, and deep-laid schemes of deceit belong to the world; simplicity of aim and purpose are the true characteristics of a real Christian.

And godly sincerity. Greek, "Sincerity of God." This may be a Hebrew idiom, by which the superlative degree is indicated; when, in order to express the highest degree, they added the name of God, as in the phrases "mountains of God," signifying the highest mountains, or "cedars of God," denoting lofty cedars. Or it may mean such sincerity as God manifests and approves; such as he, by his grace, would produce in the heart; such as the religion of the gospel is fitted to produce. The word used here, ειλικρινεια, and rendered sincerity, denotes, properly, clearness, such as is judged of or discerned in sunshine, (from ειλη and κρινω,) and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in night.

Not with fleshly wisdom. Not with the wisdom which is manifested by the men of this world; not by the principles of cunning, and mere policy, and expediency, which often characterize them. The phrase here stands opposed to simplicity and sincerity, to openness and straightforwardness. And Paul means to disclaim for himself, and for his fellow-labourers, all that carnal policy which distinguishes the mere men of the world. And if Paul deemed such policy improper for him, we should deem it improper for us; if he had no plans which he wished to advance by it, we should have none; if he would not employ it in the promotion of good plans, neither should we. It has been the curse of the church and the bane of religion; and it is to this day exerting a withering and blighting influence on the church. The moment that such plans are resorted to, it is proof that the vitality of religion is gone; and any man who feels that his purposes cannot be accomplished but by such carnal policy, should set it down as full demonstration that his plans are wrong, and that his purpose should be abandoned.

But by the grace God. This phrase stands opposed, evidently, to "fleshly wisdom." It means that Paul had been influenced by such sentiments and principles as would be suggested or prompted by the influence of his grace. Locke renders it, "By the favour of God directing me." God had shown him favour; God had directed him; and he had kept him from the crooked and devious ways of mere worldly policy. The idea seems to be not merely that he had pursued a correct and upright course of life, but that he was indebted for this to the mere grace and favour of God--an idea which Paul omitted no opportunity of acknowledging.

We have had our conversation. We have conducted ourselves, (ανεστραφημεν.) The word here used means, literally, to turn up, to overturn; then to turn back, to return, and, in the middle voice, to turn one's self around, to turn one's self to anything, and, also, to move about in, to live in, to be conversant with, to conduct one's self. In this sense it seems to be used here. Comp. Heb 10:33, 13:18, 1Timm 3:15, 1Pet 1:17. The word conversation we usually apply to oral discourse; but in the Scriptures it means conduct; and the sense of the passage is, that Paul had conducted himself in accordance with the principles of the grace of God, and had been influenced by that.

In the world. Everywhere; wherever I have been. This does not mean in the world, as contradistinguished from the church; but in the world at large, or wherever he had been, as contradistinguished from the church at Corinth. It had been his common and universal practice.

And more abundantly to you-ward. Especially towards you. This was added, doubtless, because there had, been charges against him in Corinth, that he had been crafty, cunning, deceitful, and especially that he had deceived them, 2Cor 1:17, in not visiting them as he had promised. He affirms, therefore, that in all things he had acted in the manner to which the grace of God prompted, and that his conduct, in all respects, had been that of entire simplicity and sincerity.

(+) "rejoicing" "glorying" (b) "not with fleshly" 1Cor 2:4,13 (c) "Grace of God" 1Cor 15:10 (++) "fleshly" "carnal" (&) "conversation" "Behaved ourselves" (|) "to you-ward" "Towards you"

2 Corinthians 7:4

Verse 4. Great is my boldness of speech toward you. This verse seems designed to soften the apparent harshness of what he had said, (2Cor 6:12,) when he intimated that there was a want of love in them towards him, (Bloomfield,) as well as to refer to the plainness which he had used all along in his letters to them. He says, therefore, that he speaks freely; he speaks as a friend; he speaks with the utmost openness and frankness; he conceals nothing from them. tie speaks freely of their faults, and he speaks freely of his love to them; and he as frankly commends them and praises them. It is the open, undisguised language of a friend, when he throws open his whole soul and conceals nothing.

Great is my glorying of you. I have great occasion to commend and praise you, and I do it freely. He refers here to the fact that he had boasted of their liberality in regard to the proposed collection for the poor saints of Judea, 2Cor 9:4; that he had formerly boasted much of them to Titus, and of their readiness to obey his commands, 2Cor 7:14; and that now he had had abundant evidence, by what he had heard from Titus, (2Cor 7:5, seq.,) that they were disposed to yield to his commands, and obey his injunctions. He had probably often had occasion to boast of their favourable regard for him.

I am filled with comfort. That is, by the evidence which I have received of your readiness to obey me.

I am exceeding joyful. I am overjoyed. The word here used occurs nowhere else in the New Testament, except in Rom 5:20. It is not found in the classic writers; and is a word which Paul evidently compounded, (from υπερ and περισσευω,) and means to superabound over, to superabound greatly or exceedingly. It is a word which would be used only when the heart was full, and when it would be difficult to find words to express its conceptions. Paul's heart was full of joy; and he pours forth his feelings in the most fervid and glowing language. I have joy which cannot be expressed.

In all our tribulation. 2Cor 1:4.

2 Corinthians 8:24

Verse 24. Wherefore shew ye to them, etc. By a liberal contribution in the cause in which they are engaged, and for which they have come among you now, furnish the evidence that you love me and the Christian cause, and show that I have not boasted of you in vain.

The proof of your love. Your love to me, to God, to the cause of religion. 2Cor 8:8.

And of our boasting, etc. My boasting that you would give liberally to the object. 2Cor 7:14. Let it now be seen that my boasting was well founded, and that I properly understood your character, and your readiness to contribute to the objects of Christian benevolence.

(b) "boasting" 2Cor 7:14 (*) "behalf" "account"

REMARKS on 2nd Corinthians Chapter 8

(1.) Let us bear in mind that a disposition to be liberal proceeds only from God, 2Cor 8:1. The human heart is by nature selfish, and indisposed to benevolence. It is only by the grace of God that men are excited to liberality; and we should therefore pray for this, as well as for all other graces. We should beseech God to remove selfishness from our minds; to dispose us to feel as we should feel for the wants of others, and to incline us to give just what we ought to give to relieve them in trouble, and to promote their temporal and eternal welfare.

(2.) It is an inestimable blessing when God gives a spirit of liberality to the church, 2Cor 8:1. It should be regarded as a proof of his special favour, and as an evidence of the prevalence of the principles of true religion.

(3.) Men are often most liberal when in circumstances of distress, perplexity, and affliction, 2Cor 8:2. Prosperity often freezes the heart, but adversity opens it. Success in life often closes the hand of benevolence, but adversity opens it. We are taught to feel for the sufferings of others by suffering ourselves; and in the school of adversity we learn invaluable lessons of benevolence which we should never acquire in prosperity. If you want the tear of sympathy, if you want aid in a good cause, go to a man in affliction, and his heart is open. And hence it is that God often suffers his people to pass through trials in order that they may possess the spirit of large and active benevolence.

(4.) If Christians desire to be liberal they must first devote themselves to God, 2Cor 8:5. If this is not done they will have no heart to give, and they will not give. They will have a thousand excuses ready, and there will be no ground of appeal which we can make to them: True liberality is always based on the fact that we have given ourselves wholly to God.

(5.) When Christians have honestly devoted themselves to God, it will be easy to contribute liberally to the cause of benevolence, 2Cor 8:5. They will find something to give; or if they have nothing now, they will labour and deny themselves in order that they may have something to give. If every professed Christian on earth had honestly given himself to God, and should act in accordance with this, the channels of benevolence would never be dry.

(6.) We should compare ourselves in the matter of benevolence with the churches here referred to, 2Cor 8:3. They were poor; they were in deep affliction, and yet they contributed all in their power, and beyond their power. Do we do this? Do we give according to our ability? Do we deny ourselves one comfort--withhold one gratification-- curtail one expense which fashion demands, in order that we may have the means of doing good? Oh, if every Christian would give according to his ability to the sacred cause of charity, how soon would the means be ample to place the Bible in every family on the globe, to preach the gospel in every country, and to maintain all the institutions which the cause of humanity needs in this and in other lands!

(7.) The Christian character is incomplete unless there is a spirit of large and liberal beneficence, 2Cor 8:7. This is indispensable to the proper symmetry of the Christian graces, and this should be cultivated in order to give beauty and completeness to the whole. Yet it cannot be denied that there are true Christians where this is wanting. There are those who give every other evidence of piety; who are men of prayer, and who evince humility, and who are submissive in trials, and whose conversation is that of Christians, who are yet sadly deficient in this virtue. Either by an original closeness of disposition, or by a defect of education, or by want of information in regard to the Objects of Christian benevolence, they are most stinted in their benefactions, and often excite the amazement of others that they give so little to the cause of benevolence. Such persons should be entreated to carry out their Christian character to completion. As they abound in other things, they should abound in this grace also. They are depriving themselves of much comfort, and are bringing much injury on the cause of the Redeemer while they refuse to sustain the great objects of Christian charity: No Christian character is symmetrical or complete, unless it is crowned with the spirit of large and comprehensive benevolence towards every object that tends to promote the temporal and eternal welfare of man.

(8.) The sincerity of our love should be tested, and will be, by our readiness to deny ourselves to do good to others, 2Cor 8:8. The love of the Lord Jesus was tested in that way; and there can be no true love to God or man, where there is not a readiness to contribute of our means for the welfare of others. If we love the Redeemer, we shall devote all to his service; if we love our fellow-men, we shall evince our "sincerity" by being willing to part with our earthly substance to alleviate their woes, enlighten their ignorance, and save their souls.

(9.) Let us imitate the example of the Lord Jesus, 2Cor 8:9. He was rich, yet he became poor; and, oh! How POOR! Let the rich learn to copy his example, and be willing to part with their abundant and superfluous wealth in order that they may relieve and benefit others. That man is most happy, as well as most useful, who most resembles the Redeemer; that man will be most happy who stoops from the highest earthly elevation to the lowest condition, that he may minister to the welfare of others.

(10.) Charity should be voluntary, 2Cor 8:12. It should be the free and spontaneous offering of the heart; and the first promptings of the heart, before the pleadings of avarice come in, and the heart grows cold by the influence of returning covetousness, are likely to be the most correct.

(11.) Charity should be in an honest proportion to our means, 2Cor 8:12. It should be according to what a man hath. God has left the determination of this proportion to every individual, responsible to him alone. He has not told us how much we shall give, or in what proportion we shall give; but he has left it for every individual to decide what he may give, and what he ought to give.

(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, 2Cor 8:12. 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, 2Cor 8:12. What can be more equitable than the principle that a man is accepted according to what he has? What ground of complaint can the sinner have in regard to this administration?

(15.) The churches should bear their just proportion in the cause of Christian beneficence, 2Cor 8:13-15. 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, 2Cor 8:19-21. 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," 2Cor 8:23. 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."

1 Thessalonians 2:19

Verse 19. For what is our hope. That is, "I had a strong desire to see you; to assist you; to enjoy your friendship; for you are my hope and joy, and my absence does not arise from a want of affection." The meaning, when he says that they were his "hope," is, that their conversion and salvation was one of the grounds of his hope of future blessedness. It was an evidence that he was a faithful servant of God, and that he would be rewarded in heaven.

Or joy. The source of joy here, and in heaven.

Or crown of rejoicing. Marg., as in Gr., glorying; that is, boasting, or exulting. The allusion is, probably, to the victors at the Grecian games; and the sense is, that he rejoiced in their conversion, as the victor there did in the garland which he had won. 1Cor 9:24-27.

Are not even ye. Or, will not you be?

In the presence of our Lord Jesus Christ at his coming. "When the Lord Jesus appears at the end of the world, then our highest source of happiness and honour will be your conversion and salvation." Then their salvation would be a proof of his fidelity. It would fill his soul with the highest happiness, that he had been the means of saving them from ruin.

(1) "rejoicing" "glorying" (a) "in the presence" 2Cor 1:14, Php 4:1 (b) "of our Lord Jesus Christ" Jude 1:24 (c) "at his coming" Rev 1:7