1Cor 4:10-16, 9:19-27, 2Cor 6:3-10 | Barnes | STEP | Verse 10. We are fools . This is evidently ironical. "We are doubtless foolish men, but ye are wise in Christ. We, Paul, Apollos, and Barnabas [Cephas], have no claims to the character of wise men--we are to be regarded as fools, unworthy of confidence, and unfit to instruct; but you are full of wisdom." For Christ's sake . διαχριστον. On account of Christ; or in reference to his cause, or in regard to the doctrines of the Christian religion. But ye are wise in Christ . The phrase, " in Christ," does not differ in signification materially from the one above, "for Christ's sake." This is wholly ironical, and is exceedingly pungent. "You, Corinthians, boast of your wisdom and prudence. You are to be esteemed very wise. You are unwilling to submit to be esteemed fools. You are proud of your attainments. We, in the mean time, who are apostles, and who have founded your church, are to be regarded as fools, and as unworthy of public confidence and esteem. The whole design of irony is to show the folly of their boasted wisdom. That they only should be wise and prudent, and the apostles fools, was in the highest degree absurd; and this absurdity the apostle puts in a strong light by his irony. We are weak . We are timid and feeble, but you are daring, bold, and fearless. This is irony. The very reverse was probably true. Paul was bold, daring, fearless in declaring the truth, whatever opposition it might encounter; and probably many of them were timid and time-serving, and endeavouring to avoid persecution, and to accommodate themselves to the prejudices and opinions of those who were wise in their own sight; the prejudices and opinions of the world. Ye are honourable . Deserving of honour, and obtaining it. Still ironical. You are to be esteemed as worthy of praise. We are despised . ατιμοι. Not only actually contemned, but worthy to be so. This was irony also. And the design was to show them how foolish was their self-confidence and self-flattery, and their attempt to exalt themselves.

1 Corinthians 4:10-16

Verse 10. We are fools. This is evidently ironical. "We are doubtless foolish men, but ye are wise in Christ. We, Paul, Apollos, and Barnabas [Cephas], have no claims to the character of wise men--we are to be regarded as fools, unworthy of confidence, and unfit to instruct; but you are full of wisdom."

For Christ's sake. διαχριστον. On account of Christ; or in reference to his cause, or in regard to the doctrines of the Christian religion.

But ye are wise in Christ. The phrase, "in Christ," does not differ in signification materially from the one above, "for Christ's sake." This is wholly ironical, and is exceedingly pungent. "You, Corinthians, boast of your wisdom and prudence. You are to be esteemed very wise. You are unwilling to submit to be esteemed fools. You are proud of your attainments. We, in the mean time, who are apostles, and who have founded your church, are to be regarded as fools, and as unworthy of public confidence and esteem. The whole design of irony is to show the folly of their boasted wisdom. That they only should be wise and prudent, and the apostles fools, was in the highest degree absurd; and this absurdity the apostle puts in a strong light by his irony.

We are weak. We are timid and feeble, but you are daring, bold, and fearless. This is irony. The very reverse was probably true. Paul was bold, daring, fearless in declaring the truth, whatever opposition it might encounter; and probably many of them were timid and time-serving, and endeavouring to avoid persecution, and to accommodate themselves to the prejudices and opinions of those who were wise in their own sight; the prejudices and opinions of the world.

Ye are honourable. Deserving of honour, and obtaining it. Still ironical. You are to be esteemed as worthy of praise.

We are despised. ατιμοι. Not only actually contemned, but worthy to be so. This was irony also. And the design was to show them how foolish was their self-confidence and self-flattery, and their attempt to exalt themselves. Verse 11. Even unto this present hour. Paul here drops the irony, and begins a serious recapitulation of his actual sufferings and trials. The phrase here used, "unto this present hour," denotes that these things had been incessant through all their ministry. They were not merely at the commencement of their work, but they had continued and attended them everywhere. And even then they were experiencing the same thing. These privations and trials were still continued, and were to be regarded as a part of the apostolic condition.

We both hunger and thirst. The apostles, like their Master, were poor; and, in travelling about from place to place, it often happened that they scarcely found entertainment of the plainest kind, or had money to purchase it. It is no dishonour to be poor, and especially if that poverty is produced by doing good to others. Paul might have been rich, but he chose to be poor for the sake of the gospel. To enjoy the luxury of doing good to others, we ought to be willing to be hungry and thirsty, and to be deprived of our ordinary enjoyments.

And are naked. In travelling, our clothes become old and worn out, and we have no friends to replace them, and no money to purchase new. It is no discredit to be clad in mean raiment, if that is produced by self-denying toils in behalf of others. There is no honour in gorgeous apparel; but there is real honour in voluntary poverty and want, when produced in the cause of benevolence. Paul was not ashamed to travel, to preach, and to appear before princes and kings, in a soiled and worn-out garment, for it was worn out in the service of his Master, and Divine Providence had arranged the circumstances of his life. But how many a minister now would be ashamed to appear in such clothing! How many professed Christians are ashamed to go to the house of God because they cannot dress well, or be in the fashion, or outshine their neighbours! If an apostle was willing to be meanly clad in delivering the message of God, then assuredly we should be willing to preach, or to worship him in such clothing as he provides. We may add here, what a sublime spectacle was here; and what a glorious triumph of the truth? Here was Paul with an impediment in his speech; with a personage small and mean rather than graceful, and in a mean and tattered dress, and often in chains, yet delivering truth before which kings trembled, and which produced everywhere a deep impression on the human mind. Such was the power of the gospel then! And such triumph did the truth then have over men. See Doddridge.

And are buffeted. Struck with the hand, Mt 26:67. Probably it is here used to denote harsh and injurious treatment in general. Comp. 2Cor 12:7.

And have no certain dwelling-place. No fixed or permanent home. They wandered to distant lands; threw themselves on the hospitality of strangers, and even of the enemies of the gospel; when driven from one place they went to another; and thus they led a wandering, uncertain life, amidst strangers and foes. They who know what are the comforts of home; who are surrounded by beloved families; who have a peaceful and happy fireside; and who enjoy the blessings of domestic tranquillity, may be able to appreciate the trials to which the apostles were subjected. All this was for the sake of the gospel; all to purchase the blessings which we so richly enjoy.

(a) "naked" Rom 8:35 (*) "buffeted" "beaten" Verse 12. And labour, etc. This Paul often did. Acts 18:3. Comp. Acts 20:34, 1Thes 2:9, 2Thes 3:8.

Being reviled. That they were often reviled or reproached, their history everywhere shows. See the Acts of the Apostles. They were reviled or ridiculed by the Gentiles as Jews; and by all as Nazarenes, and as deluded followers of Jesus; as the victims of a foolish superstition and enthusiasm.

We bless. We return good for evil. In this they followed the explicit direction of the Saviour. Mt 5:44. The main idea in these passages is, that they, were reviled, were persecuted, etc. The other clauses, "we bless," "we suffer it," etc., seem to be thrown in by the way to show how they bore this ill-treatment. As if he had said, "We are reviled; and what is more, we bear it patiently, and return good for evil." At the same time that he was recounting his trials, he was, therefore, incidentally instructing them in the nature of the gospel, and showing how their sufferings were to be borne; and how to illustrate the excellency of the Christian doctrine.

Being persecuted. Mt 5:11.

We suffer it. We sustain it; we do not revenge it; we abstain from resenting or resisting it.

(b) "labour" Acts 20:34 (c) "reviled" Mt 5:44, Acts 7:60 (+) "suffer" "bear" Verse 13. Being defamed. Greek, Blasphemed, i.e., spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is, to speak in a reproachful manner of any one, whether of God or man. It is usually applied to God, but it may also be used of men.

We entreat. Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims, instead of reviling them; and to save their souls by embracing the gospel, instead of destroying them by rejecting it with contempt and scorn.

We are made. We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.

As the filth of the earth. It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word filth περικαθαρματα occurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house; or that which is collected and cast away by purifying or cleansing anything: hence any vile, worthless, and contemptible object. Among the Greeks, the word was used to denote the victims which were offered to expiate crimes; and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. (Bretschneider and Schleusner.) Hence it was applied by them to men of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word world here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said, "More vile and worthless men could not be found on the face of the earth."

And are the off-scouring of all things. This word περιψημα occurs nowhere else in the New Testament. It does not differ materially from the word rendered filth. It denotes that which is rubbed off by scouring or cleaning anything; and hence anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless men who were sacrificed or thrown into the sea as an expiatory offering, as it were, to purify the people. Suidas remarks, that they said to such a man, "Be then our περιψημα," our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.

Unto this day. Continually. We have been constantly so regarded. See 1Cor 4:11.

(++) "entreat" "exhort" (&) "earth" "As the vilest of the world" (d) "off-scouring" Lam 3:45 Verse 14. To shame you. It is not my design to put you to shame by showing you how little you suffer in comparison with us. This is not our design, though it may have this effect. I have no wish to make you ashamed, to appear to triumph over you, or merely to taunt you. My design is higher and nobler than this.

But as my beloved sons. As my dear children. I speak as a father to his children, and I say these things for your good. No father would desire to make his children ashamed. In his counsels, entreaties, and admonitions, he would have a higher object than that.

I warn you. I do not say these things in a harsh manner, with a severe spirit of rebuke; but in order to admonish you, to suggest counsel, to instil wisdom into the mind. I say these things not to make you blush, but with the hope that they may be the means of your reformation, and of a more holy life. No man, no minister, ought to reprove another merely to overwhelm him with shame, but the object should always be to make a brother better; and the admonition should be so administered as to have this end, not sourly or morosely, but in a kind, tender, and affectionate manner.

(|) "sons" "children" (e) "I warn you" 1Thes 2:11 Verse 15. For though ye have ten thousand instructors. Though you may have, or though you should have. It matters not how many you have, yet it is still true that I only sustain the relation to you of spiritual father; and whatever respect it is proper for you to have toward them, yet there is a peculiar right which I have to admonish you, and a peculiar deference which is due to me, from my early labours among you, and from the fact that you are my spiritual children.

Instructors. Greek, Pedagogues; or those who conducted children to school, and who superintended their conduct out of school-hours. Hence those who had the care of children, or teachers in general. It is then applied to instructors of any kind.

In Christ. In the Christian system or doctrine. The authority which Paul claims here, is that which a father has in preference to such an instructor.

Not many fathers. Spiritual fathers. That is, you have but one. You are to remember that however many teachers you have, yet that I alone am your spiritual father.

In Christ Jesus. By the aid and authority of Christ. I have begotten you by preaching his gospel and by his assistance.

I have begotten you. I was the instrument of your conversion.

Through the gospel. By means of the gospel; by preaching it to you; that is, by the truth. Verse 16. Wherefore. Since I am your spiritual father.

Be ye followers of me. Imitate me; copy my example; listen to my admonitions. Probably Paul had particularly in his eye their tendency, to form parties; and here admonishes them that he had no disposition to form sects, and entreats them in this to imitate his example. A minister should always so live as that he can, without pride or ostentation, point to his own example; and entreat his people to imitate him. He should have such a confidence in his own integrity; he should lead such a blameless life; and he should be assured that his people have so much evidence of his integrity, that he can point them to his own example, and entreat them to live like himself. And to do this, he should live a life of piety, and should furnish such evidence of a pure conversation, that his people may have reason to regard him as a holy man.

(*) "followers" "imitators"

1 Corinthians 9:19-27

Verse 19. For though I be free. I am a freeman. I am under obligation to none. I am not bound to give them my labours, and at the same time to toil for my own support. I have claims like others, and could urge them; and no man could demand that I should give myself to a life of servitude, and comply with their prejudices and wishes, as if I were a slave, in order to their conversion. Compare 1Cor 9:1. 1Cor 6:12.

From all men. εκπαντων. This may either refer to all persons or to all things. The word men is not in the original. The connexion, however, seems to fix the signification to persons. "I am a freeman. And although I have conducted [myself] like a slave, yet it has been done voluntarily."

I have made myself servant unto all. Greek, "I have enslaved myself (εμαυτονεδουλωσα) unto all." That is,

(1.) I labour for them, or in their service, and to promote their welfare.

(2.) I do it, as the slave does, without reward or hire. I am not paid for it, but submit to the toil, and do it without receiving pay.

(3.) Like the slave who wishes to gratify his master, or who is compelled from the necessity of the case, I comply with the prejudices, habits, customs, and opinions of others as far as I can with a good conscience. The slave is subject to the master's will. That will must be obeyed. The whims, prejudices, caprices of the master must be submitted to, even if they are mere caprice, and wholly unreasonable. So Paul says that he had voluntarily put himself into this condition, a condition making it necessary for him to suit himself to the opinions, prejudices, caprices, and feelings of all men, so far as he could do it with a good conscience, in order that he might save them. We are not to understand here that Paul embraced any opinions which were false in order to do this, or that he submitted to anything which is morally wrong. But he complied with their customs, and habits, and feelings, as far as it could lawfully be done. He did not needlessly offend them, or run counter to their prejudices.

That I might gain the more. That I might gain more to Christ; that I might be the means of saving more souls. What a noble instance of self-denial and true greatness is here! How worthy of religion! How elevated the conduct! How magnanimous, and how benevolent! No man would do this who had not a greatness of intellect that would rise above narrow prejudices; and who had not a nobleness of heart that would seek at personal sacrifice the happiness of all men. It is said that not a few early Christians, in illustration of this principle of conduct, actually sold themselves into slavery in order that they might have access to and benefit slaves--an act to which nothing would prompt a man but the religion of the cross. Comp. Rom 1:14.

(a) "servant" Rom 1:14, Gal 5:13 Verse 20. And unto the Jews. In this verse, and the two following, Paul states more at length the conduct which he had exhibited, and to which he refers in 1Cor 9:19. He had shown this conduct to all classes of men. He had preached much to his own countrymen, and had evinced these principles there.

I became as a Jew. I complied with their rites, customs, prejudices, as far as I could with a good conscience. I did not needlessly offend them. I did not attack and oppose their views, when there was no danger that my conduct should be mistaken. For a full illustration of Paul's conduct in this respect, and the principles which influenced him, Acts 16:3; Acts 18:18; Acts 21:21; also Acts 21:22-27 Acts 23:1; also Acts 23:5-6.

To those that are under the law. This I understand as another form of saying that he conformed to the rites, customs, and even prejudices of the Jews. The phrase, "under the law," means undoubtedly the law of Moses; and probably he here refers particularly to those Jews who lived in the land of Judea, as being more immediately and entirely under the law of Moses, than those who lived among the Gentiles.

As under the law. That is, I conformed to their rites and customs as far as I could do it. I did not violate them unnecessarily. I did not disregard them for the purpose of offending them; nor refuse to observe them when it could be done with a good conscience. There can be no doubt that Paul, when he was in Judea, submitted himself to the laws, and lived in conformity with them.

That I might gain. That I might obtain their confidence and affection. That I might not outrage their feelings, excite their prejudices, and provoke them to anger; and that I might thus have access to their minds, and be the means of converting them to the Christian faith.

(b) "unto the Jews" Acts 16:3, 21:23-26 Verse 21. To them that are without law. To the Gentiles, who have not the law of Moses. Rom 2:12,14.

As without law. Not practicing the peculiar rites and ceremonies enjoined in the law of Moses. Not insisting on them, or urging them; but showing that the obligation to those rites had been done away; and that they were not binding, though when among the Jews I might still continue to observe them. Acts 15:1 and following: and the argument of Paul in Gall 2:11-18. I neglected the ceremonial precepts of the Mosaic law, when I was with those who had not heard of the law of Moses, or those who did not observe them, because I knew that the binding obligation of these ceremonial precepts had ceased. I did not, therefore, press them upon the Gentiles, nor did I superstitiously and publicly practise them. In all this, Paul has reference only to those things which he regarded as in themselves indifferent, and not a matter of conscience; and his purpose was not needlessly to excite the prejudice or the opposition of the world. Nothing is ever gained by provoking opposition for the mere sake of opposition. Nothing tends more to hinder the gospel than that. In all things of conscience and truth a man should be firm, and should lose his life rather than abandon either; in all things of indifference, of mere custom, of prejudice, he should yield, and accommodate himself to the modes of thinking among men, and adapt himself to their views, feelings, and habits of life, that he may win them to Christ.

Being not without law to God. Not regarding myself as being absolutely without law, or as being freed from obligation to obey God. Even in all this, I endeavoured so to live as that it might be seen that I felt myself bound by law to God. I was not a despiser, and contemner and neglecter of law, as such, but only regarded myself as not bound by the peculiar ceremonial law of Moses. This is an instance of Paul's conscientiousness. He would not leave room to have it supposed for a moment that he disregarded all law. He was bound to God by law; and in the conduct to which he was referring, he felt that he was obeying him. He was bound by higher law than those ceremonial observances which were now to be done away. This passage would destroy all the refuges of the Antinomians. Whatever privileges the gospel has introduced, it has not set us free from the restraints and obligations of law. That is binding still; and no man is at liberty to disregard the moral law of God. Christ came to magnify, strengthen, and to honour the law, not to destroy it.

But under the law to Christ. Bound by the law enjoined by Christ; under the law of affectionate gratitude and duty to him. I obeyed his commands; followed his instructions; sought his honour; yielded to his will. In this he would violate none of the rules of the moral law. And he here intimates, that his grand object was to yield obedience to the law of the Saviour, and that this was the governing purpose of his life. And this would guide a man right. In doing this, he would never violate any of the precepts of the moral law, for Christ obeyed them, and enjoined their observance. He would never feel that he was without law to God, for Christ obeyed God, and enjoined it on all. He would never feel that religion came to set him free from law, or to authorize licentiousness; for its grand purpose and aim is to make men holy, and to bind them everywhere to the observance of the pure law of the Redeemer.

(a) "being not without law" 1Cor 7:22 Verse 22. To the weak. Rom 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful. He did not lacerate their feelings, and run counter to their prejudices, for the mere sake of doing it.

Became I as weak. I did not shock them. I complied with their customs. I conformed to them in my dress, habits, manner of life, and even in the services of religion. I abstained from food which they deemed it their duty to abstain from; and where, if I had partaken of it, I should have offended them. Paul did not do this to gratify himself, or them, but to do them good. And Paul's example should teach us not to make it the main business of life to gratify ourselves: and it should teach us not to lacerate the feelings of others; not to excite their prejudices needlessly; not to offend them where it will do no good. If truth offends men, we cannot help it. But in matters of ceremony, and dress, and habits, and customs, and forms, we should be willing to conform to them, as far as can be done, and for the sole purpose of saving their souls.

I am made all things to all men. I become all things; that is, I accommodate myself to them in all things, so far as can be done with a good conscience.

That I might by all means. παντως. That I might use every possible endeavour that some at least might be saved. It is implied here that the opposition to the gospel was everywhere great; that men were reluctant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practise every innocent art, that he might save a few at least out of the innumerable multitudes that were going to death and hell. It follows from this,

(1.) that men are in danger of ruin.

(2.) We should make an effort to save men. We should deny ourselves, and give ourselves to toil and privation, that we may save some at least from ruin.

(3.) The doctrine of universal salvation is not true. If it were, what use or propriety would there have been in these efforts of Paul? If all were to be saved, why should he deny himself, and labour and toil to save "SOME?" Why should a man make a constant effort to save a few at least, if he well knew that all were to be saved? Assuredly Paul did not know or believe that all men would be saved; but if the doctrine is true, he would have been quite as likely to have known it as its modern advocates and defenders.

(b) "weak" Rom 15:1, 2Cor 11:29 (c) "I am made" 1Cor 10:33 (d) "that I might" Rom 11:14 Verse 23. For the gospel's sake. That it may be advanced, and may be successful.

That I might be partaker thereof with you. You hope to be saved. You regard yourselves as Christians; and I wish to give evidence also that I am a Christian, and that I shall be admitted to heaven to partake of the happiness of the redeemed. This he did, by so denying himself as to give evidence that he was truly actuated by Christian principles. Verse 24. Know ye not, etc. In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling-- the duty of practicing self-denial for the salvation of others--by a reference to the well-known games which were celebrated near Corinth. Throughout the chapter, his object had been to show that in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of men, the furtherance of the gospel, and, in his peculiar case, (1Cor 9:16,17,) could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honour God in the Gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great object in view in doing it. And he now says, that in the well-known athletic games at Corinth, the same thing was done by the racers, (1Cor 9:24,) and by wrestlers, or boxers, 1Cor 9:25. If they had done it, for objects so comparatively unimportant as the attainment of an earthly garland, assuredly it was proper for him to do it to obtain a crown which should never fade away. This is one of the most beautiful, appropriate, vigorous, and bold illustrations that can anywhere be found; and is a striking instance of the force with which the most vigorous and self-denying efforts of Christians can be vindicated, and can be urged by a reference to the conduct of men in the affairs of this life. By the phrase, "know ye not," Paul intimates that those games to which he alludes, were well known to them, and that they must be familiar with their design, and with the manner in which they were conducted. The games to which the apostle alludes were celebrated with extraordinary pomp and splendour, every fourth year, on the Isthmus which joined the Peloponnesus to the main land, and on a part of which the city of Corinth stood. There were in Greece four species of games: the Pythian, or Delphic; the Isthmian, or Corinthian; the Nemean, and the Olympic. On these occasions persons were assembled from all parts of Greece, and the time during which they continued was devoted to extraordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in the narrow part of the Isthmus of Corinth, to the north of the city, and were doubtless the games to which the apostle more particularly alluded, though the games in each of the places were substantially of the same nature, and the same illustration would in the main apply to all. The Nemean games were celebrated at Nemaea, a town of Argolis, and were instituted by the Argives in honour of Archemorus, who died by the bite of a serpent, but were renewed by Hercules. They consisted of horse and foot races, of boxing, leaping, running, etc. The conqueror was at first rewarded with a crown of olive, afterwards of green parsley. They were celebrated every third, or, according to others, every fifth year. The Pythian games were celebrated every four years at Delphi, in Phocis, at the foot of Mount Parnassus, where was the seat of the celebrated Delphic oracle. These games were of the same character substantially as those celebrated in other places, and attracted persons not only from other parts of Greece, but from distant countries. See Travels of Anacharsis, vol. ii. pp. 375--418. The Olympic games were celebrated in Olympia, a town of Elis, on the southern bank of the Alphiss river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any in Greece. They were said to have been instituted by Hercules, who planted a grove called Altis, which he dedicated to Jupiter. They were attended not only from all parts of Greece, but from the most distant countries. These were celebrated every fourth year; and hence, in Grecian chronology, a period of four years was called an Olympiad. See Anacharsis, vol. iii. 434, seq. It thus happened that in one or more of these places, there were games celebrated every year, to which no small part of the inhabitants of Greece were attracted. Though the apostle probably had particular reference to the Isthmian games celebrated in the vicinity of Corinth, yet his illustration is applicable to them all; for in all the exercises were nearly the same. They consisted chiefly in leaping, running, throwing the discus or quoit, boxing, wrestling, and were expressed in the following line:

αλμαποδωκειηνδισκονακονταπαλην

Leaping, running, throwing the quoit, darting, wrestling. Connected with these were also, sometimes, other exercises, as races of chariots, horses, etc. The apostle refers to but two of these exercises in his illustration.

They which run. This was one of the principal exercises at the games. Fleetness or swiftness was regarded as an extraordinary virtue; and great pains were taken in order to excel in this. Indeed, they regarded it so highly, that those who prepared themselves for it thought it worth while to use means to burn their spleen, because it was believed to be a hinderance to them, and to retard them in the race. (Rob. Cal.) Homer tells us that swiftness was one of the most excellent endowments with which a man can be blessed. "No greater honour e'er has been attain'd,

Than what strong hands or nimble feet have gain'd."

One reason why this was deemed so valuable an attainment among the Greeks was, that it fitted men eminently for war as it was then conducted. It enabled them to make a sudden and unexpected onset, or a rapid retreat. Hence the character which Homer constantly gives of Achilles is, that he was swift of foot. And thus David, in his poetical lamentations over Saul and Jonathan, takes special notice of this qualification of theirs, as fitting them for war. "They were swifter than eagles,

Stronger than lions."--2Sam 1:23

For these races they prepared themselves by a long course of previous discipline and exercise; and nothing was left undone that might contribute to secure the victory.

In a race. ενσταδιω. In the stadium. The stadium, or running-ground, or place in which the boxers contended, and where races were run. At Olympia the stadium was a causeway 604 feet in length, and of proportionable width. (Herod. lib. 2. c. 149.) It was surrounded by a terrace, and by the seats of the judges of the games. At one end was fixed the boundary or goal to which they ran.

Run all. All run who have entered the lists. Usually there were many racers who contended for the prize.

But one receiveth the prize? The victor, and he alone. The prize which was conferred was a wreath of olive at the Olympic games; a wreath of apple at Delphi; of pine at the Isthmian; and of parsley at the Nemean games.--Addison. Whatever the prize was, it was conferred on the successful champion on the last day of the games, and with great solemnity, pomp, congratulation, and rejoicing. "Every one thronged to see and congratulate them;

their relations, friends, and countrymen, shedding tears of

tenderness and joy, Lifted them on their shoulders to show

them to the crowd, and held them up to the applauses of the

whole assembly, who strewed handfuls of flowers over them."

(Anachar. iii. 448.) Nay, at their return home, they rode in a

triumphal chariot; the walls of the city were broken down to

give them entrance; and in many cities a subsistence was

given them out of the public treasury, and they were

exempted from taxes. Cicero says that a victory at the

Olympic games was not much less honourable than a triumph

at Rome. see Anachar. iii. 469, and Rob. Cal., art. Race."

When Paul says that but one receives the prize, he does not mean to say that there will be the same small proportion among those who shall enter into heaven, and among Christians. But his idea is, that as they make an effort to obtain the prize, so should we; as many who strive for it then lose it, it is possible that we may; and that therefore we should strive for the crown, and make an effort for it, as if but one out of many could obtain it. This, he says, was the course which he pursued; and it shows, in a most striking manner, the fact that an effort may be made, and should be made, to enter into heaven.

So run, that ye may obtain. So run in the Christian race, that you may obtain the prize of glory, the crown incorruptible. So live, so deny yourselves, so make constant exertion, that you may not fail of that prize, the crown of glory, which awaits the righteous in heaven. Comp. Heb 12:1. Christians may do this when

(1.) they give themselves wholly to God, and make this the grand business of life;

(2.) "when they lay aside every weight," (Heb 12:1,) and renounce all sin and all improper attachments;

(3.) when they do not allow themselves to be diverted from the object, but keep the goal constantly in view;

(4.) when they do not flag, or grow weary in their course;

(5.) when they deny themselves; and

(6.) when they keep their eye fully fixed on Christ (Heb 12:2) as their example and their strength, and on heaven as the end of their race, and on the crown of glory as their reward.

(a) "So run, that ye" Php 2:16, 3:14, 1Timm 6:12, 2Ti 2:5 Verse 25. And every man that striveth for the mastery. οαγωνιζομενος. That agonizes; that is, that is engaged in the exercise of wrestling, boxing, or pitching the bar or quoit. Lk 13:24. The sense is, every one who endeavours to obtain a victory in these athletic exercises.

Is temperate in all things. The word which is rendered "is temperate," (εγκρατευεται,) denotes abstinence from all that would excite, stimulate, and ultimately enfeeble; from wine, from exciting and luxurious living, and from licentious indulgences. It means that they did all they could to make the body vigorous, active, and supple. They pursued a course of entire temperate living. Comp. Acts 24:25, 1Cor 7:9, Gall 5:23, 2Pet 1:6. It relates not only to indulgences unlawful in themselves, but to abstinence from many things that were regarded as lawful, but which were believed to render the body weak and effeminate. The phrase, "in all things," means that this course of temperance or abstinence was not confined to one thing, or to one class of things, but to every kind of food and drink, and every indulgence that had a tendency to render the body weak and effeminate. The preparations which those who proposed to contend in these games made is well known, and is often referred to by the classic writers. Epictetus, as quoted by Grotius, (in loco,) thus speaks of these preparations. "Do you wish to gain the prize at the Olympic games? consider the requisite preparations and the consequence. You must observe a strict regimen; must live on food which is unpleasant; must abstain from all delicacies; must exercise yourself at the prescribed times in heat and in cold; you must drink nothing cool, (ψυχρον;) must take no wine as usual; you must put yourself under a pugilist, as you would under a physician, and afterwards enter the lists." (Epiet., oh. 35.) Horace has described the preparations necessary in the same way. Qui studet optatam cursu contingere metam

Multa tulit fecitque puer; sudavit, et alsit,

Abstinuit Venere et Baccho.--De ARTE Poet. 412

A youth who hopes the Olympic prize to gain,

All arts must try, and every toil sustain;

The extremes of heat and cold must often prove,

And shun the weakening joys of wine and love.--Francis

To obtain a corruptible crown. A garland, diadem, or civic wreath, that must soon fade away. The garland bestowed on the victor was made of olive, pine, apple, laurel, or parsley. That would soon lose its beauty and fade; of course, it could be of little value. Yet we see how eagerly they sought it; how much self-denial those who entered the lists would practise to obtain it; how long they would deny themselves of the common pleasures of life, that they might be successful. So much temperance would heathens practise to obtain a fading wreath of laurel, pine, or parsley! Learn hence,

(1.) the duty of denying ourselves to obtain a far more valuable reward, the incorruptible crown of heaven.

(2.) The duty of all Christians, who strive for that crown, to be temperate in all things. If the heathens practised temperance to obtain a fading laurel, should not we to obtain one that never fades?

(3.) How much their conduct puts to shame the conduct of many professing Christians and Christian ministers. They set such a value on a civic wreath of pine or laurel, that they were willing to deny themselves, and practise the most rigid abstinence. They knew that indulgence in WINE and in luxurious living unfitted them for the struggle and for victory; they knew that it enfeebled their powers, and weakened their frame; and, like men intent on an object dear to them, they abstained wholly from these things, and embraced the principles of total abstinence. Yet how many professed Christians, and Christian ministers, though striving for the crown that fadeth not away, indulge in wine, and in the filthy, offensive, and disgusting use of tobacco; and in luxurious living, and in habits of indolence and sloth! How many there are that WILL not give up these habits, though they know that they are enfeebling, injurious, offensive, and destructive to religious comfort and usefulness. Can a man be truly in earnest in his professed religion; can he be a sincere Christian, who is not willing to abandon anything and everything that will tend to impair the rigour of his mind, and weaken his body, and make him a stumbling-block to others?

(4.) The value of temperance is here presented in a very striking and impressive view. When even the heathens wished to accomplish anything that demanded skill, strength, power, rigour of body, they saw the necessity of being temperate, and they were so. And this proves what all experiment has proved, that if men wish to accomplish much, they must be temperate. It proves that men can do more without intoxicating drink than they can with it. The example of these Grecian Athletae--their wrestlers, boxers, and racers--is against all the farmers, and mechanics, and seamen, and day-labourers, and gentlemen, and clergymen, and lawyers, who plead that stimulating drink is necessary to enable them to bear cold and heat, and toil and exposure. A little experience from men like the Grecian wrestlers, who had something that they wished to do, is much better than a great deal of philosophy and sophistical reasoning from men who wish to drink, and to find some argument for drinking that shall be a salvo to their consciences. Perhaps the world has furnished no stronger argument in favour of total abstinence than the example of the Grecian Athletae. It is certain that their example, the example of men who wished to accomplish much by bodily rigour and health, is an effectual and irrefragable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the rigour of the bodily frame.

But we. We Christians.

An incorruptible. An incorruptible, an unfading crown. The blessings of heaven that shall be bestowed on the righteous are often represented under the image of a crown or diadem; a crown that is unfading and eternal, 2Ti 4:8; Jas 1:12, 1Pet 5:4, Rev 2:10, 3:11, 4:4. The doctrine here taught is, the necessity of making an effort to secure eternal life. The apostle never thought of entering heaven by indolence, or by inactivity. He urged, by every possible argument, the necessity of making an exertion to secure the rewards of the just. His reasons for this effort are many. Let a few be pondered.

(1.) The work of salvation is difficult. The thousand obstacles arising, the love of sin, and the opposition of Satan and of the world, are in the way.

(2.) The danger of losing the crown of glory is great. Every moment exposes it to hazard, for at any moment we may die.

(3.) The danger is not only great, but it is dreadful. If anything should arouse man, it should be the apprehension of eternal damnation and everlasting wrath.

(4.) Men in this life, in the games of Greece, in the career of ambition, in the pursuit of pleasure and wealth, make immense efforts to obtain the fading and perishing object of their desires. Why should not a man be willing to make as great efforts at least to secure eternal glory?

(5.) The value of the interest at stake. Eternal happiness is before those who will embrace the offers of life. If a man should be influenced by anything to make an effort, should it not be by the prospect of eternal glory? What should influence him if this should not?

(b) "incorruptible" 2Ti 4:8, Jas 1:12, 1Pet 5:4, Rev 2:10, 3:11 Verse 26. I therefore so run. In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown.

Not as uncertainly; ουκαδηλως. This word occurs nowhere else in the New Testament. It usually means, in the classic writers, obscurely. Here it means that he did not run as not knowing to what object he aimed. "I do not run at hap-hazard; I do not exert myself for naught; I know at what I aim, and I keep my eye fixed on the object; I have the goal and the crown in view." Probably also the apostle intended to convey this idea, "I so live and act that I am sure of obtaining the crown. I make it a great and grand point of my life so to live that there may be no room for doubt or hesitancy about this matter. I believe it may be obtained; and that by a proper course there may be a constant certainty of securing it; and I so LIVE." Oh, how happy and blessed would it be if all Christians thus lived! How much doubt, and hesitancy, and despondency would it remove from many a Christian's mind! And yet it is morally certain that if every Christian were to be only as anxious and careful as were the ancient Grecian wrestlers and racers in the games, they would have the undoubted assurance of gaining the prize. Doddridge and Macknight, however, render this, "as not out of view;" or as not distinguished; meaning that the apostle was not unseen, but that he regarded himself as constantly in the view of the judge, the Lord Jesus Christ. I prefer the other interpretation, however, as best according with the connexion and with the proper meaning of the word.

So fight I. ουτωπυκτευω. This word is applied to the boxers, or the pugilists, in the Grecian games. The exercise of boxing, or fighting with the fist, was a part of the entertainment with which the enlightened nations of Greece delighted to amuse themselves.

Not as one that beateth the air. The phrase here is taken from the habits of the pugilists or boxers, who were accustomed, before entering the lists, to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. There was also, before the real contest commenced, a play with their fists and weapons, by way of show or bravado, which was called σκιαμαχια, a mock-battle, or a fighting the air. The phrase also is applicable to a missing the aim, when a blow was struck in a real struggle, and when the adversary would elude the blow, so that it would be spent in the empty air. This last is the idea which Paul means to present. He did not miss his aim; he did not exert himself and spend his strength for naught. Every blow that he struck told; and he did not waste his energies on that which would produce no result. He did not strive with rash, ill-advised, or uncertain blows; but all his efforts were directed, with good account, to the grand purpose of subjugating his enemy--sin, and the corrupt desires of the flesh--and bringing everything into captivity to God. Much may be learned from this. Many an effort of Christians is merely beating the air. The energy is expended for naught. There is a want of wisdom, or skill, or perseverance; there is a failure of plan; or there is a mistake in regard to what is to be done, and what should be done. There is often among Christians very little aim or object; there is no plan; and the efforts are wasted, scattered, inefficient efforts; so that, at the close of life, many a man may say that he has spent his ministry or his Christian course mainly, or entirely, in beating the air. Besides, many a one sets up a man of straw, and fights that. He fancies error and heresy in others, and opposes that. He becomes a heresy-hunter; or he opposes some irregularity in religion that, if left alone, would die of itself; or he fixes all his attention on some minor evil, and devotes his life to the destruction of that alone. When death comes, he may have never struck a blow at one of the real and dangerous enemies of the gospel; and the simple record on the tombstone of many a minister and many a private Christian might be, "Here lies one who spent his life in beating the air."

(a) "beateth" "striketh" Verse 27. But I keep under my body. υπωπιαζω. This word occurs in the New Testament only here and in Lk 18:5, "Lest by her continual coming she weary me." The word is derived probably from υπωποιν, the part of the face under the eye, (Passow;) and means, properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or, as we say, black and blue; or, as is vulgarly termed, to give any one a black eye. The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, to treat any one with harshness, severity, or cruelty; and thence also so to treat any evil inclinations or dispositions; or to subject one's self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel.

And bring it into subjection, δουλαγωγω. This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations.

Lest that by any means. 1Cor 9:22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the day of judgment.

When I have preached to others. Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian herald, whose business it was to proclaim the conditions of the games, to display the prizes, etc. In this interpretation, also, Macknight, Rosenmuller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games, and thus leads to an inextricable confusion of metaphor. Probably, therefore, this is to be taken in the usual sense of the word preaching in the New Testament; and the apostle here is to be understood as dropping the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.

I myself should be a castaway. This word (αδοκιμος) is taken from bad metals, and properly denotes those which will not bear the test that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakedness, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests--as metal is cast into the fire to see whether it is genuine, or is base and worthless. In doing this, he had endeavoured to subdue his corrupt propensities, and bring everything into captivity to the Redeemer, that it might be found that he was sincere, and humble, and devoted Christian. Many have supposed that the word "cast-away" here refers to those who had entered the lists, and had contended, and who had then been examined as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unfit to enter into heaven.

From the many remarks which might be made from this interesting chapter, we may select the following:

(1.) We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.

(2.) We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.

(3.) We should make an effort to be saved. Oh, if men made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!

(4.) Ministers, like others, are in danger of losing their souls. If Paul felt this danger, who is there among the ministers of the cross who should not feel it? If Paul was not safe, who is?

(5.) The fact that a man has preached to many is no certain evidence that he will be saved, 1Cor 9:27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that he might be lost.

(6.) The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts men; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even his success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a cast-away?

(7.) It will be a solemn and awful thing for a minister of the gospel, and a successful minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the "sweet fields beyond the swelling flood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fires, while multitudes saved by him shall have gone to heaven ! How fearful is the condition, and how solemn the vocation, of a minister of the gospel!

(8.) Ministers should be solicitous about their personal piety. Paul, one might suppose, might have rested contented with the remarkable manner of his conversion. He might have supposed that that put the matter beyond all possible doubt. But he did no such thing. He felt that it was necessary to have evidence day by day that he was then a Christian. Of all men, Paul was perhaps least disposed to live on past experience, and to trust to such experience. Of all men, he had perhaps most reason to trust to such experience; and yet how seldom does he refer to it, how little does he regard it! The great question with him was, "Am I now a Christian? am I living as a Christian should now? am I evincing to others, am I giving to myself daily, constant, growing evidence that I am actuated by the pure principles of the gospel, and that that gospel is the object of my highest preference, and my holiest and constant desire?"

Oh, how holy would be the ministry, if all should endeavour every day to live and act for Christ and for souls with as much steadiness and fidelity as did the apostle Paul!

(a) "I keep" Rom 8:12 (+) "castaway" "rejected"

2 Corinthians 6:3-10

Verse 3. Giving no offence in any thing. We the ministers of God, 2Cor 6:1. The word rendered offence means, properly, stumbling; then offence, or cause of offence, a falling into sin. The meaning here is, "giving no occasion for contemning or rejecting the gospel; and the idea of Paul is, that he and his fellow-apostles so laboured as that no one who saw or knew them should have occasion to reproach the ministry, or the religion which they preached; but so that in their pure and self-denying lives, the strongest argument should be seen for embracing it. Comp. Mt 10:16, 1Cor 8:13, 10:32,33. Php 2:16; 1Thes 2:10, 1Thes 5:22. How they conducted [themselves] so as to give no offence he states in the following verses.

That the ministry be not blamed. The phrase, "the ministry," refers here not merely to the ministry of Paul, that is, it does not mean merely that he would be subject to blame and reproach, but that the ministry itself which the Lord Jesus had established would be blamed, or would be reproached by the improper conduct of any one who was engaged in that work. The idea is, that the misconduct of one minister of the gospel would bring a reproach upon the profession itself, and would prevent the usefulness and success of others, just as the misconduct of a physician exposes the profession to reproach, or the bad conduct of a lawyer reflects itself in some degree on the entire profession. And it is so everywhere. The errors, follies, misconduct, or bad example of one minister of the gospel brings a reproach upon the sacred calling itself, and prevents the usefulness of many others. Ministers do not stand alone. And though no one can be responsible for the errors and failings of others, yet no one can avoid suffering in regard to his usefulness by the sins of others. Not only, therefore, from a regard to his personal usefulness should every minister be circumspect in his walk, but from respect to the usefulness of all others who sustain the office of the ministry, and from respect to the success of religion all over the world. Paul made it one of the principles of his conduct so to act that no man should have cause to speak reproachfully of the ministry on his account. In order to this, he felt it to be necessary not only to claim and assert honour for the ministry, but to lead such a life as should deserve the respect of men. If a man wishes to secure respect for his calling, it must be by living in the manner which that calling demands, and then respect and honour will follow as a matter of course. See Calvin.

(d) "no offense" 1Cor 10:32 Verse 4. But in all things. In every respect. In all that we do. In every way, both by words and deeds. How this was done, Paul proceeds to state in the following verses.

Approving ourselves as the ministers of God. Marg., "Commending." Tindal renders it, "In all things let us behave ourselves as the ministers of God." The idea is, that Paul and his fellow-labourers endeavoured to live as became the ministers of God, and so as to commend the ministry to the confidence and affection of men. They endeavoured to live as was appropriate to those who were the ministers of God, and so that the world would be disposed to do honour to the ministry.

In much patience. In the patient endurance of afflictions of all kinds. Some of his trials he proceeds to enumerate. The idea is, that a minister of God, in order to do good and to commend his ministry, should set an example of patience. He preaches this as a duty to others; and if, when he is poor, persecuted, oppressed, calumniated, or imprisoned, he should murmur, or be insubmissive, the consequence would be that he would do little good by all his Preaching. And no one can doubt that God often places his ministers in circumstances of peculiar trial, among other reasons, in order that they may illustrate their own precepts by their example and show to their people with what temper and spirit they may and ought to suffer. Ministers often do a great deal more good by their example in suffering than they do in their preaching. It is easy to preach to others; it is not so easy to manifest just the right spirit in time of persecution and trial. Men too can resist preaching, but they cannot resist the effect and power of a good example in times of suffering. In regard to the manner in which Paul says that the ministry may commend itself, it may be observed, that he groups several things together; or mentions several classes of influences or means. In this and the next verse he refers to various kinds of afflictions. In the following verses he groups several things together, pertaining to a holy life and a pure conversation.

In afflictions. In all our afflictions; referring to all the afflictions and trials which they were called to bear. The following words, in the manner of a climax, specify more particularly the kinds of trials which they were called to endure.

In necessities. This is a stronger term than afflictions, and denotes the distress which arose from want. He everywhere endured adversity. It denotes unavoidable distress and calamity.

In distresses. The word here used (στενοχωρια) denotes, properly, straitness of place, want of room; then straits, distress, anguish. It is a stronger word than either of those which he had before used. See it explained Rom 2:9. Paul means that in all these circumstances he had evinced patience, and had endeavoured to act as became a minister of God.

(a) "ministers of God" 1Cor 4:1 Verse 5. In stripes. In this verse, Paul proceeds to specifications of what he had been called to endure. In the previous verse, he had spoken of his afflictions in general terms. In this expression, he refers to the fact that he and his fellow-labourers were scourged in the synagogues and cities as if they had been the worst of men. In 2Cor 11:23-25, Paul says that he had been scourged five times by the Jews, and had been thrice beaten with rods. 2Cor 11:23.

In imprisonments. As at Philippi, Acts 16:24, seq. It was no uncommon thing for the early preachers of Christianity to be imprisoned.

In tumults. Marg., Tossings to and fro. The Greek word (ακαταστασια) denotes, properly, instability; thence disorder, tumult, commotion, here it means they in the various tumults and commotions which were produced by the preaching of the gospel, Paul endeavoured to act as became a minister of God. Such tumults were excited at Corinth, (Acts 18:6;) at Philippi, (Acts 16:19,20;) at Lystra and Derbe, (Acts 14:19;) at Ephesus, (Acts 19;) and in various other places. The idea is, that if the ministers of religion are assailed by a lawless mob, they are to endeavour to show the spirit of Christ there, and to evince all patience, and to do good even in such a scene. Patience and the Christian spirit may often do more good in such scenes than much preaching would do elsewhere.

In labours. Referring probably to the labours of the ministry, and its incessant duties, and perhaps also to the labours which they performed for their own support, as it is well known that Paul, and probably also the other apostles, laboured often to support themselves.

In watchings. In wakefulness, or want of sleep. He probably refers to the fact that in these arduous duties, and in his travels, and in anxious cares for the churches, and for the advancement of religion, he was often deprived of his ordinary rest. He refers to this again in 2Cor 11:27.

In fastings. Referring probably not only to the somewhat frequent fasts to which he voluntarily submitted as acts of devotion, but also to the fact that in his travels, when abroad and among strangers, he was often destitute of food. To such trials, those who travelled as Paul did, among strangers, and without property, would be often compelled to submit; and such trials, almost without number, the religion which we now enjoy has cost. It at first cost the painful life, the toils, the anxieties, and the sufferings of the Redeemer; and it has been propagated and perpetuated amidst the deep sorrows, the sacrifices, and the tears and blood of those who have contributed to perpetuate it on earth. For such a religion--originated, extended, and preserved in such a manner--we can never express suitable gratitude to God. Such a religion we cannot over-estimate in value; and for the extension and perpetuity of such a religion, we also should be willing to practise unwearied self-denial.

(b) "in imprisonments" 2Cor 11:23 (2) "in tumults" "in tossings to and fro" Verse 6. By pureness. Paul, having in the previous verses grouped together some of the sufferings which he endured, and by which he had endeavoured to commend and extend the true religion, proceeds here to group together certain other influences by which he had sought the same object. The substance of what he here says is, that it had not only been done by sufferings and trials, but by a holy life, and by entire consecration to the great cause to which he had devoted himself, he begins by stating that it was by pureness, that is, by integrity, sanctity, a holy and pure life. All preaching and all labours would have been in vain without this; and Paul well knew that if he succeeded in the ministry, he must be a good man. The same is true in all other professions. One of the essential requisites of an orator, according to Quintilian, is, that he must be a good man; and no man may expect ultimately to succeed in any calling of life unless he is pure. But however this may be in other callings, no one will doubt it in regard to the ministry of the gospel.

By knowledge. Interpreters have differed much in the interpretation of this. Rosenmuller and Schleusner understand by it prudence. Grotius interprets it as meaning a knowledge of the law. Doddridge supposes that it refers to a solicitude to improve in the knowledge of those truths which they were called to communicate to others. Probably the idea is a very simple one. Paul is showing how he endeavoured to commend the gospel to others, 2Cor 6:4. He says, therefore, that one way was by communicating knowledge, true knowledge. He proclaimed that which was true, and which was real knowledge, in opposition to the false science of the Greeks, and in opposition to those who would substitute declamation for argument, and the mere ornaments of rhetoric for truth. The idea is, that the ministry should not be ignorant; but that if they wished to commend their office, they should be well-informed, and should be men of good sense. Paul had no belief that an ignorant ministry was preferable to one that was characterized by true knowledge; and he felt that if he was to be useful, it was to be by his imparting to others truth that would be useful. "The priest's lips should keep knowledge," Mal 2:7.

By long-suffering. By patience in our trials, and in the provocations which we meet with. We endeavour to obtain and keep a control over our passions, and to keep them in subjection. See this word explained 1Cor 13:4.

By kindness. 1Cor 13:4. By gentleness of manner, of temper, and of spirit. By endeavouring to evince this spirit to all, whatever may be their treatment of us, and whatever may be our provocations. Paul felt that if a minister would do good, he must be kind and gentle to all.

By the Holy Ghost. By the sanctifying influences of the Holy Spirit. By those graces and virtues which it is his office peculiarly to produce in the heart. Comp. Gal 5:22,23. Paul here evidently refers not to the miraculous agency of the Holy Spirit, but he is referring to the Spirit which he and his fellow-ministers manifested--and means here, doubtless, that they evinced such feelings as the Holy Spirit produced in the hearts of the children of God.

By love unfeigned. Sincere, true, ardent love to all. By undissembled, pure, and genuine affection for the souls of men. What good can a minister do, if he does not love his people and the souls of men? The prominent characteristic in the life of the Redeemer was love--love to all. So if we are like him, and if we do any good, we shall have love to men. No man is useful without it; and ministers, in general, are useful just in proportion as they have it. It will prompt to labour, self- denial, and toil; it will make them patient, ardent, kind; it will give them zeal, and will give them access to the heart; it will accomplish what no eloquence, labour, or learning will do without it. He who shows that he loves me has access at once to my heart; he who does not, cannot make a way there by any argument, eloquence, denunciation, or learning. No minister is useful without it; no one with it can be otherwise than useful. Verse 7. By the word of truth. That is, by making known the truths of the gospel. It was his object to make known the simple truth. He did not corrupt it by false mixtures of philosophy and human wisdom, but communicated it as it had been revealed to him. The object of the appointment of the Christian ministry is to make known the truth; and when that is done, it cannot but be that they will commend their office and work to the favourable regards of men.

By the power of God. By the Divine power which attended the preaching of the gospel. Most of the ancient commentators explain this of the power of working miracles.--Bloomfield. But it probably includes all the displays of Divine power which attended the propagation of the gospel, whether in the working of miracles, or in the conversion of men. If it be asked how Paul used this power so as to give no offence in the work of the ministry, it may be replied, that the miraculous endowments bestowed upon the apostles, the power of speaking foreign languages, etc., seem to have been bestowed upon them to be employed in the same way as were their natural faculties. 1Cor 14:32. The idea here is, that they used the great powers intrusted to them by God, not as impostors would have done, for the purposes of gain and ambition, or for vain display, but solely for the furtherance of the true religion, and the salvation of men. They thus showed that they were sent from God, as well by the nature of the powers with which they were intrusted, as by the manner in which they used them.

By the armour of righteousness on the right hand and on the left. Interpreters have varied much in the exposition of this passage; and many have run into utter wildness. Grotius says that it refers to the manner in which the ancient soldiers were armed. They bore a spear in their right hand, and a shield in the left. With the former they attacked their foes, with the latter they made defence. Some have supposed that it refers to the fact that they were taught to use the sword with the left hand as well as with the right. The simple idea is, that they were completely armed. To be armed on the right hand and on the left, is to be well armed, or entirely equipped. They went forth to conflict. They met persecution, opposition, and slander. As the soldier went well armed to battle, so did they. But the armour with which they met their foes, and which constituted their entire panoply, was a holy life. With that they met all the assaults of their enemies; with that all slander and persecution. That was their defence, and by that they hoped and expected to achieve their conquests. They had no swords, and spears, and helmets, and shields; no carnal weapons of offence and defence; but they expected to meet all their assaults, and to gain all their victories, by an upright and holy life.

(a) "word of truth" 2Cor 4:2 (b) "power of God" 1Cor 2:4 (c) "armour of righteousness" Eph 6:11 Verse 8. By honour and dishonour. The apostle is still illustrating the proposition that he and his fellow-labourers endeavoured to give no offence, (2Cor 6:3,) and to commend themselves as the ministers of God, 2Cor 6:4. He here (2Cor 6:8-10) introduces another group of particulars in which it was done. The main idea is, that they endeavoured to act in a manner so as to commend the ministry and the gospel, whether they were in circumstances of honour or dishonour, whether lauded or despised by the world. The word rendered "by" (δια) does not here denote the means by which they commended the gospel, but the medium. In the midst of honour and dishonour, whatever might be the esteem in which they were held by the world, they gave no offence. The first is, "by honour." They were not everywhere honoured, or treated with respect. Yet they were sometimes honoured by men. The churches which they founded would honour them, and as the ministers of religion they would be by them treated with respect. Perhaps occasionally also they might be treated with great attention and regard by the men of the world on account of their miraculous powers. Comp. Acts 28:7. So now, ministers of the gospel are often treated with great respect and honour. They are beloved and venerated, caressed and flattered, by the people of their charge. As ministers of God, as exercising a holy function, their office is often treated with great respect by the World. If they are eloquent or learned, or if they are eminently successful, they are often highly esteemed and loved. It is difficult in such circumstances to "commend themselves as the ministers of God." Few are the men who are not injured by honour; few who are not corrupted by flattery. Few are the ministers who are proof against this influence, and who in such circumstances can honour the ministry. If done, it is by showing that they regard such things as of little moment; by showing that they are influenced by higher considerations than the love of praise; by not allowing this to interfere with their duties, or to make them less faithful and laborious; but rather by making this the occasion of increased fidelity and increased zeal in their Master's cause. Most ministers do more to "give offence" in times when they are greatly honoured by the world than when they are despised. Yet it is possible for a minister who is greatly honoured to make it the occasion of commending himself more and more as a minister of God. And he should do it; as Paul said he did. The other situation was "in dishonour." It is needless to say, that the apostles were often in situations where they had opportunity thus to commend themselves as the ministers of God. If sometimes honoured, they were often dishonoured. If the world sometimes flattered and caressed them, it often despised' them, and cast out their names as evil. 1Cor 4:13. And perhaps it is so substantially now with those who are faithful. In such circumstances, also, Paul sought to commend himself as a minister of God. It was by receiving all expressions of contempt with meekness; by not suffering them to interfere with the faithful discharge of his duties; by rising above them, and showing the power of religion to sustain him; and by returning good for evil, prayers for maledictions, blessings for curses, and by seeking to save, not injure and destroy, those who thus sought to overwhelm him with disgrace. It may be difficult to do this, but it can be done; and when done, a man always does good.

By evil report. The word here used (δυσφημια) means, properly, ill-omened language, malediction, reproach, contumely. It refers to the fact that they were often slandered and calumniated. Their motives were called in question, and their names aspersed. They were represented as deceivers and impostors, etc. The statement here is, that in such circumstances, and when thus assailed and reproached, they endeavoured to commend themselves as the ministers of God. Evidently they endeavoured to do this by not slandering or reviling in return; by manifesting a Christian spirit; by living down the slanderous accusation, and by doing good, if possible, even to their calumniators. It is more difficult, says Chrysostom, to bear such reports than it is pain of body; and it is consequently more difficult to evince a Christian spirit then. To human nature it is trying to have the name slandered and cast out as evil when we are conscious only of a desire to do good. But it is sufficient for the disciple that he be as his Master; and if they called the Master of the house Beelzebub, we must expect they will also those of his household. It is a fine field for a Christian minister, or any other Christian, to do good when his name is unjustly slandered. It gives him an opportunity of showing the true excellency of the Christian spirit; and it gives him the inexpressible privilege of being like Christ--like him in his suffering and in the moral excellence of character. A man should be willing to be anything if it will make him like the Redeemer-- whether it be in suffering or in glory. See Php 3:10, 1Pet 4:13.

And good report. When men speak well of us; when we are commended, praised, or honoured. To honour the gospel then, and to commend the ministry, is

(1.) to show that the earth is not set on this, and does not seek it;

(2.) to keep the heart from being puffed up with pride and self-estimation;

(3.) not to suffer it to interfere with our fidelity to others, and with our faithfully presenting to them the truth. Satan often attempts to bribe men by praise, and to neutralize the influence of ministers by flattery. It seems hard to go and proclaim to men painful truths, who are causing the incense of praise to ascend around us. And it is commonly much easier for a minister of the gospel to commend himself as a minister, of God when he is slandered than when he is praised; when his name is cast out as evil, than when the breezes of popular favour are wafted upon him. Few men can withstand the influence of flattery, but many men can meet persecution with a proper spirit; few men comparatively can always evince Christian fidelity to others when they live always amidst the influence of "good report," but there are many who can be faithful when they are poor, and despised, and reviled. Hence it has happened, that God has so ordered it that his faithful servants have had but little of the "good report" which this world can furnish, but that they have been generally. subjected to persecution and slander.

As deceivers. That is, we are regarded and treated as if we were deceivers, and as if we were practicing an imposition on mankind, and as if we would advance our cause by any trick or fraud that would be possible. We are regarded and treated as deceivers. Perhaps this refers to some charges which had been brought against them by the opposing faction at Corinth, (Locke,) or perhaps to the opinion which the Jewish priests and heathen philosophers entertained of them. The idea is, that though they were extensively regarded and treated as impostors, yet they endeavoured to live as became the ministers of God. They bore the imputation with patience, and they applied themselves diligently to the work of saving souls. Paul seldom turned aside to vindicate himself from such charges, but pursued his Master's work, and evidently felt that if he had a reputation that was worth anything, or deserved any reputation, God would take care of it. Comp. Ps 37:1-4. A man, especially a minister, who is constantly endeavouring to vindicate his own reputation, usually has a reputation which is not worth vindicating. A man who deserves a reputation will ultimately obtain just as much as is good for him, and as will advance the cause in which he is embarked.

And yet true. We are not deceivers and impostors. Though we are regarded as such, yet we show ourselves to be true and faithful ministers of Christ.

(d) "yet true" Jn 7:12,17 Verse 9. As unknown. As those who are deemed to be of an obscure and ignoble rank in life, unknown to the great, unknown to fame. The idea, I think, is, that they went as strangers, as persons unknown, in preaching the gospel. Yet, though thus unknown, they endeavoured to commend themselves as the ministers of God. Though among strangers; though having no introduction from the great and the noble, yet they endeavoured so to act as to convince the world that they were the ministers of God. This could be done only by a holy life, and by the evidence of the Divine approbation which would attend them in their work. And by this the ministers of religion, if they are faithful, may make themselves known even among those who were strangers, and may live so as to "give no offence." Every minister and every Christian, even when they are "unknown," and when among strangers, should remember their high character as the servants of God and should so live as to commend the religion which they profess to love, or which they are called on to preach. And yet how often is it that ministers, when among strangers, seem to feel themselves at liberty to lay aside their ministerial character, and to engage in conversation, and even partake of amusements, which they themselves would regard as wholly improper if it were known that they were the ambassadors of God! And how often is it the case that professing Christians when travelling, when among strangers, when in foreign lands, forget their high calling, and conduct [themselves] in a manner wholly different from what they did when surrounded by Christians, and when restrained by the sentiments and by the eyes of a Christian community!

And yet well known. Our sentiments and our principles are well known. We have no concealments to make. We practice no disguise. We attempt to impose on no one. Though obscure in our origin; though without rank, or wealth, or power, or patronage, to commend ourselves to favour, yet we have succeeded in making ourselves known to the world. Though obscure in our origin, we are not obscure now. Though suspected of dark designs, yet our principles are all well known to the world. No men of the same obscurity of birth ever succeeded in making themselves more extensively known than did the apostles. The world at large became acquainted with them; and by their self-denial, zeal, and success, they extended their reputation around the globe.

As dying. That is, regarded by others as dying. As condemned often to death; exposed to death; in the midst of trials that expose us to death, and that are ordinarily followed by death. 1Cor 15:31, on the phrase, "I die daily." They passed through so many trials, that it might be said that they were constantly dying.

And, behold, we live. Strange as it may seem, we still survive. Through all our trials we are preserved; and, though often exposed to death, yet we still live. The idea here is, that in all these trials, and in these exposures to death, they endeavoured to commend themselves as the ministers of God. They bore their trials with patience; submitted to these exposures without a murmur; and ascribed their preservation to the interposition of God.

As chastened. The word chastened (παιδευομενοι) means corrected, chastised. It is applied to the chastening which God causes by affliction and calamities, 1Cor 11:32, Rev 3:19 Heb 12:6. It refers here, not to the scourgings to which they were subjected in the synagogues and elsewhere, but to the chastisements which God inflicted, the trials to which he subjected them. And the idea is, that in the midst of these trials they endeavoured to act as became the ministers of God. They bore them with patience. They submitted to them as coming from his hand. They felt that they were right, and they submitted without a murmur.

And not killed. Though severely chastened, yet we are not put to death. We survive them--preserved by the interposition of God.

(a) "as unknown" 1Cor 4:9 (b) "as chastened" Ps 118:18 Verse 10. As sorrowful, λυπουμενοι. Grieving, afflicted, troubled, sad. Under these sufferings we seem always to be cast down and sad. We endure afflictions that usually lead to the deepest expressions of grief. If the world looks only upon our trials, we must be regarded as always suffering, and always sad. The world will suppose that we have cause for continued lamentation, (Doddridge,) and they will regard us as among the most unhappy of mortals. Such, perhaps, is the estimate which the world usually affixes to the Christian life. They regard it as a life of sadness and of gloom--of trial and of melancholy. They see little in it that is cheerful, and they suppose that a heavy burden presses constantly on the heart of the Christian. Joy they think pertains to the gaieties and pleasures of this life; sadness to religion. And perhaps a more comprehensive statement of the feelings with which the gay people of the world regard Christians cannot be found than in this expression, "as sorrowful." True, they are not free from sorrow. They are tried like others. They have peculiar trials arising from persecution; opposition, contempt, and from the conscious and deep-felt depravity of their hearts. They ARE serious; and their seriousness is often interpreted as gloom. But there is another side to this picture; and there is much in the Christian character and feelings unseen or unappreciated by the world. For they are

Alway rejoicing. So Paul was, notwithstanding the fact that he always appeared to have occasion for grief. Religion had a power not only to sustain the soul in trial, but to fill it with positive joy. The sources of his joy were doubtless the assurances of the Divine favour, and the hopes of eternal glory. And the same is true of religion always. There is an internal peace and joy which the world may not see or appreciate, but which is far more than a compensation for all the trials which the Christian endures.

As poor. The idea is, we are poor, yet in our poverty we endeavour "to give no offence, and to commend ourselves as the ministers of God." This would be done by their patience and resignation; by their entire freedom from everything dishonest and dishonourable; and by their readiness, when necessary, to labour for their own support. There is no doubt that the apostles were poor. Comp. Acts 3:6. The little property which some of them had, had all been forsaken in order that they might follow the Saviour, and go and preach his gospel. And there is as little doubt that the mass of ministers are still poor, and that God designs and desires that they should be. It is in such circumstances that he designs they should illustrate the beauty and the sustaining power of religion, and be examples to the world.

Yet making many rich. On the meaning of the word rich, Rom 2:4. Here the apostle means that he and his fellow-labourers, though poor themselves, were the instruments of conferring durable and most valuable possessions on many persons. They had bestowed on them the true riches. They had been the means of investing them with treasures infinitely more valuable than any which kings and princes could bestow. They to whom they ministered were made partakers of the treasure where the moth doth not corrupt, and where thieves do not break through nor steal.

As having nothing. Being utterly destitute. Having no property. This was true, doubtless, in a literal sense, of most of the apostles.

And yet possessing all things. That is,

(1.) possessing a portion of all things that may be necessary for our welfare, as far as our heavenly Father shall deem to be necessary for us.

(2.) Possessing an interest in all things, so that we can enjoy them. We can derive pleasure from the works of God--the heavens, the earth, the hills, the streams, the cattle on the mountains or in the vales, as the works of God. We have a possession in them so that we can enjoy them as his works, and can say, "Our Father made them all." They are given to man to enjoy. They are a part of the inheritance of man. And though we cannot call them our own in the legal sense, yet we can call them ours in the sense that we can derive pleasure from their contemplation, and see in them the proofs of the wisdom and the goodness of God. The child of God that looks upon the hills and vales, upon an extensive and beautiful farm or landscape, may derive more pleasure from the contemplation of them as the work of God, and his gift to men, than the real owner does, if irreligious, from contemplating all this as his own. And so far as mere happiness is concerned, the friend of God who sees in all this the proofs of God's beneficence and wisdom, may have a more valuable possession in those things than he who holds the title-deeds.

(3.) Heirs of all things. We have a title to immortal life--a promised part in all that the universe can furnish that can make us happy.

(4.) In the possession of pardon and peace, of the friendship of God and the knowledge of the Redeemer, we have the possession of all things. This comprises all. He that has this, what need has he of more? This meets all the desires; satisfies the soul; makes the man happy and blessed. He that has God for his portion may be said to have all things, for he is "all in all." He that has the Redeemer for his Friend has all things that he needs, for "he that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?" Rom 8:32.