2Cor 1:1-12 | Barnes | STEP | The Second Epistle of PAUL THE APOSTLE TO THE CORINTHIANS INTRODUCTION I. THE DESIGN OF THE SECOND EPISTLE TO THE CORINTHIANS In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to them at first, have been fully stated. In order to a full understanding of the design of this epistle, those facts should be borne in distinct remembrance; and the reader is referred to the statement there made as material to a correct understanding of this epistle. It was shown there that an important part of Paul's design at that time was to reprove the irregularities which existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries which they proposed to him, but he had gone with great particularity into an examination of the gross disorders of which he had learned by some members of the family of Chloe. A large part of the epistle, therefore, was the language of severe reproof. Paul felt its necessity; and he had employed that language with unwavering fidelity to his Master. Yet it was natural that he should feel great solicitude in regard to the reception of that letter, and to its influence in accomplishing what he wished. That letter had been sent from Ephesus, where Paul proposed to remain until after the succeeding Pentecost, ( ;) evidently hoping by that time to hear from them, and to learn what had been the manner of the reception of his epistle. He proposed then to go to Macedonia, and from that place to go again to Corinth, ( ;) but he was evidently desirous to learn in what manner his first epistle had been received, and what was its effect, before he visited them. He sent Timothy and Erastus before him to Macedonia and Achaia, ( ,) intending that, they should visit Corinth, and commissioned Timothy to regulate the disordered affairs in the church there. It would appear also that he sent Titus to the church there in order to observe the effect which his epistle would produce, and to return and report to him, Evidently, Paul felt much solicitude on the subject; and the manner in which they received his admonitions would do much to regulate his own future movements. An important case of discipline; his authority as an apostle; and the interests of religion in an important city, and in a church which he had himself founded, were all at stake. In this state of mind he himself left Ephesus, and went to Troas on his way to Macedonia, where it appears he had appointed Titus to meet him, and to report to him the manner in which his first epistle had been received. . Then his mind was greatly agitated and distressed because he did not meet Titus as he had expected, and in this state of mind he went forward to Macedonia. There he had a direct interview with Titus, ( ,) and learned from him that his first epistle had accomplished all which he had desired, . The act of discipline which he had directed had been performed; the abuses had been in a great measure corrected; and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. The heart of Paul was greatly comforted by this intelligence, and by the signal success which had attended this effort to produce reform. In this state of mind he wrote to them this second letter. Titus had spent some time in Corinth. He had had an opportunity of learning the views of the parties, and of ascertaining the true condition of the church. This epistle is designed to meet some of the prevailing views of the party which was opposed to him there, and to refute some of the prevailing slanders in regard to himself. The epistle, therefore, is occupied to a considerable extent in refuting the slanders which had been heaped upon him, and in vindicating his own character. This letter also he sent by the hands of Titus, by whom the former had been sent; and he designed, doubtless, that the presence of Titus should aid in accomplishing the objects which he had in view in the epistle, . II.---THE SUBJECTS TREATED OF IN THIS EPISTLE It has been generally admitted that this epistle is written without much definite arrangement or plan. It treats on a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. Those subjects are all important, and are all treated in the usual manner of Paul, and are all useful and interesting to the church at large; but we shall not find in this epistle the same systematic arrangement which is apparent in the epistle to the Romans, or which occurs in the first epistle to the Corinthians. Some of the subjects, of which it treats are the following: (1.) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better, qualified to comfort others who might be afflicted in a similar manner, . (2.) He vindicates himself from one of the accusations which his enemies had brought against him, that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and that he was afraid to visit them. He shows to them, in reply, the true reason why he had not come to them, and that his real object in not doing it had been "to spare" them, . (3.) The case of the unhappy individual who had been guilty of incest had deeply affected his mind. In the first epistle he had treated of this case at large, and had directed that discipline should be exercised. He had felt deep solicitude in regard to the manner in which his commands on that subject should be received, and, had judged it best not to visit them until he should be informed of the manner in which they had complied with his directions. Since they had obeyed him, and had inflicted discipline on him, he now exhorts them to forgive the unhappy man, and to receive him again to their fellowship, . (4.) He mentions the deep solicitude which he had on this subject, and his disappointment when he came to Troas and did not meet with Titus as he had expected, and had not been informed, as he hoped to have been, of the manner in which his former epistle had been received, . In view of the manner in which they had received his former epistle, and of the success of his efforts, which he learned when he reached Macedonia, he gives thanks to God that all his efforts to promote the welfare of the church had been successful, . (5.) Paul vindicates his character, and his claims to be regarded as an apostle. He assures them that he does not need letters of commendation to them, since they were fully acquainted with his character, . This subject leads him into an examination of the nature of the ministry and its importance, which he illustrates by showing the comparative obscurity of the Mosaic ministrations, and the greater dignity and permanency of the gospel, . (6.) In chapters 4 and 5 he states the principles by which he was actuated in the ministry. He and the other apostles were greatly afflicted, and were subjected to great and peculiar trims, but they had also great and peculiar consolations. They were sustained with the hope of heaven, and with the assurance that there was a world of glory. They acted in view of that world, and had gone forth in view of it to entreat men to be reconciled to God. (7.) Having referred in chapter 5 to the nature and objects of the Christian ministry, he expatiates with great beauty on the temper with which he and his brethren, in the midst of great trials and afflictions, executed this important work, . (8.) Having in this manner pursued a course of remark that was calculated to conciliate their regard, and to show his affection for them, he exhorts them ( ) to avoid those connexions which would injure their piety, and which were inconsistent with the gospel which they professed to love. The connexions to which he particularly referred, were improper marriages and ruinous alliances with idolaters, to which they were particularly exposed. (9.) In he again makes a transition to Titus, and to the joy which he had brought him in the intelligence which he gave of the manner in which the commands of Paul in the first epistle had been received, and of its happy effect on the minds of the Corinthians. (10.) In chapters 8 and 9 Paul refers to and discusses the subject on which his heart was so much set-the collection for the poor and afflicted Christians in Judea. He had commenced the collection in Macedonia, and had boasted to them that the Corinthians would aid largely in that benevolent work, and he now sent Titus to complete it in Corinth. (11.) In chapter 10, he enters upon a vindication of himself, and of his apostolic authority, against the accusation of his enemies; and pursues the subject through chapter 11 by a comparison of himself with others, and in chapter 12 by an argument directly in favour of his apostolic authority from the favours which God had bestowed on him, and the evidence which he had given of his having been commissioned by God. This subject he pursues also in various illustrations to the end of the epistle. The objects of this epistle, therefore, and subjects discussed, are various. They are to show his deep interest in their welfare; to express his gratitude that his former letter had been so well received, and had so effectually accomplished what he wished to accomplish; to carry forward the work of reformation among them which had been so auspiciously commenced; to vindicate his authority as an apostle from the objections which he had learned through Titus they had continued to make; to secure the collection for the poor saints in Judea, on which his heart had been so much set; and to assure them of his intention to come and visit them according to his repeated promises. The epistle is substantially of the same character as the first. It was written to a church where great, dissensions and other evils prevailed; it was designed to promote a reformation, and is a model of the manner in which evils are to be corrected in a church. In connexion with the first epistle, it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here of use to the church in all ages: and to these epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies. III.--THE TIME AND PLACE IN WHICH THE Epistle WAS WRITTEN It is manifest that this epistle was written from Macedonia, ( ,) and was sent by Titus to the church at Corinth. If so, it was written probably about a year after the former epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the first epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his first epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter--a letter which we cannot doubt was as kindly received as the former, and which, like that, accomplished the objects which he had in view. THE SECOND EPISTLE TO THE CORINTHIANS THIS chapter consists of the following parts, or subjects: (1.) The usual salutation and benediction in the introduction of the epistle, . This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God. (2.) He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances, . (3.) He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials, . He had been exposed to death, and had despaired of life, ; yet he had been delivered, ; he desired them to unite with him in thanksgiving on account of it, ; and in all this he had endeavoured to keep a good conscience, and had that testimony that he had endeavoured to maintain such a conscience toward all, and especially toward them, . (4.) He refers to the design which he had in writing the former letter, to them, . He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favourably and kindly and he had always sought their welfare. (5.) In this state of mind, Paul had designed to have paid them a second visit, . But he had not done it yet; and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He, therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them, . He states, therefore, that his real intentions had been to visit them, ; that his failure to do so had not proceeded from either levity or falsehood, , as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example, , and from the fact that God had given to him the Holy Spirit, and anointed him, ; and he states therefore, that the true reason why he had not come to them was that he wished to spare them, he was willing to remain away from them until they should have time to correct the evils which existed in their church, and prevent the necessity of severe discipline when he should come. Verse 1. Paul, an apostle , , . By the will of God . Through, or agreeably to the will of God. . And Timothy our brother . Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the first epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, . The name of Timothy is associated with his in the epistles to the Philippians and Colossians. From the former epistle to the Corinthians, , we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus ( ,) intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this epistle may have been the following: (1.) Timothy had been recently with them, and they had become acquainted with him; and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them. Comp. . (2.) Paul may have wished to give as much influence as possible to Timothy. He designed that he should be his fellow-labourer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was intrusted. (3.) The influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him. See . Unto the church of God , etc. . With all the saints which are in all Achaia . Achaia, in the largest sense, included the whole of Greece. Achaia Proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labours of Paul or of others. From , we know that there was a church at Cenchrea, the eastern port of Corinth; and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this epistle should be circulated among them. (a) "apostle of Jesus Christ" (b) "saints which are in all Achia"

2 Corinthians 1:1-12

The Second Epistle

PAUL THE APOSTLE TO THE CORINTHIANS

INTRODUCTION

I. THE DESIGN OF THE SECOND EPISTLE TO THE CORINTHIANS

In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to them at first, have been fully stated. In order to a full understanding of the design of this epistle, those facts should be borne in distinct remembrance; and the reader is referred to the statement there made as material to a correct understanding of this epistle. It was shown there that an important part of Paul's design at that time was to reprove the irregularities which existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries which they proposed to him, but he had gone with great particularity into an examination of the gross disorders of which he had learned by some members of the family of Chloe. A large part of the epistle, therefore, was the language of severe reproof. Paul felt its necessity; and he had employed that language with unwavering fidelity to his Master.

Yet it was natural that he should feel great solicitude in regard to the reception of that letter, and to its influence in accomplishing what he wished. That letter had been sent from Ephesus, where Paul proposed to remain until after the succeeding Pentecost, (1Cor 16:8;) evidently hoping by that time to hear from them, and to learn what had been the manner of the reception of his epistle. He proposed then to go to Macedonia, and from that place to go again to Corinth, (1Cor 16:5-7;) but he was evidently desirous to learn in what manner his first epistle had been received, and what was its effect, before he visited them. He sent Timothy and Erastus before him to Macedonia and Achaia, (Acts 19:22, 1Cor 16:10,) intending that, they should visit Corinth, and commissioned Timothy to regulate the disordered affairs in the church there. It would appear also that he sent Titus to the church there in order to observe the effect which his epistle would produce, and to return and report to him, 2Cor 2:13, 7:6-16 Evidently, Paul felt much solicitude on the subject; and the manner in which they received his admonitions would do much to regulate his own future movements. An important case of discipline; his authority as an apostle; and the interests of religion in an important city, and in a church which he had himself founded, were all at stake. In this state of mind he himself left Ephesus, and went to Troas on his way to Macedonia, where it appears he had appointed Titus to meet him, and to report to him the manner in which his first epistle had been received. 2Cor 2:13. Then his mind was greatly agitated and distressed because he did not meet Titus as he had expected, and in this state of mind he went forward to Macedonia. There he had a direct interview with Titus, (2Cor 7:5,6,) and learned from him that his first epistle had accomplished all which he had desired, 2Cor 7:7-16. The act of discipline which he had directed had been performed; the abuses had been in a great measure corrected; and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. The heart of Paul was greatly comforted by this intelligence, and by the signal success which had attended this effort to produce reform. In this state of mind he wrote to them this second letter.

Titus had spent some time in Corinth. He had had an opportunity of learning the views of the parties, and of ascertaining the true condition of the church. This epistle is designed to meet some of the prevailing views of the party which was opposed to him there, and to refute some of the prevailing slanders in regard to himself. The epistle, therefore, is occupied to a considerable extent in refuting the slanders which had been heaped upon him, and in vindicating his own character. This letter also he sent by the hands of Titus, by whom the former had been sent; and he designed, doubtless, that the presence of Titus should aid in accomplishing the objects which he had in view in the epistle, 2Cor 8:17,18.

II.---THE SUBJECTS TREATED OF IN THIS EPISTLE

It has been generally admitted that this epistle is written without much definite arrangement or plan. It treats on a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. Those subjects are all important, and are all treated in the usual manner of Paul, and are all useful and interesting to the church at large; but we shall not find in this epistle the same systematic arrangement which is apparent in the epistle to the Romans, or which occurs in the first epistle to the Corinthians. Some of the subjects, of which it treats are the following:

(1.) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better, qualified to comfort others who might be afflicted in a similar manner, 2Cor 1:1-12.

(2.) He vindicates himself from one of the accusations which his enemies had brought against him, that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and that he was afraid to visit them. He shows to them, in reply, the true reason why he had not come to them, and that his real object in not doing it had been "to spare" them, 2Cor 1:13-24.

(3.) The case of the unhappy individual who had been guilty of incest had deeply affected his mind. In the first epistle he had treated of this case at large, and had directed that discipline should be exercised. He had felt deep solicitude in regard to the manner in which his commands on that subject should be received, and, had judged it best not to visit them until he should be informed of the manner in which they had complied with his directions. Since they had obeyed him, and had inflicted discipline on him, he now exhorts them to forgive the unhappy man, and to receive him again to their fellowship, 2Cor 2:1-11.

(4.) He mentions the deep solicitude which he had on this subject, and his disappointment when he came to Troas and did not meet with Titus as he had expected, and had not been informed, as he hoped to have been, of the manner in which his former epistle had been received, 2Cor 2:12-17. In view of the manner in which they had received his former epistle, and of the success of his efforts, which he learned when he reached Macedonia, he gives thanks to God that all his efforts to promote the welfare of the church had been successful, 2Cor 2:14-17.

(5.) Paul vindicates his character, and his claims to be regarded as an apostle. He assures them that he does not need letters of commendation to them, since they were fully acquainted with his character, 2Cor 3:1-6. This subject leads him into an examination of the nature of the ministry and its importance, which he illustrates by showing the comparative obscurity of the Mosaic ministrations, and the greater dignity and permanency of the gospel, 2Cor 3:7-18.

(6.) In chapters 4 and 5 he states the principles by which he was actuated in the ministry. He and the other apostles were greatly afflicted, and were subjected to great and peculiar trims, but they had also great and peculiar consolations. They were sustained with the hope of heaven, and with the assurance that there was a world of glory. They acted in view of that world, and had gone forth in view of it to entreat men to be reconciled to God.

(7.) Having referred in chapter 5 to the nature and objects of the Christian ministry, he expatiates with great beauty on the temper with which he and his brethren, in the midst of great trials and afflictions, executed this important work, 2Cor 6:1-10.

(8.) Having in this manner pursued a course of remark that was calculated to conciliate their regard, and to show his affection for them, he exhorts them (2Cor 6:11-18) to avoid those connexions which would injure their piety, and which were inconsistent with the gospel which they professed to love. The connexions to which he particularly referred, were improper marriages and ruinous alliances with idolaters, to which they were particularly exposed.

(9.) In 2Cor 7 he again makes a transition to Titus, and to the joy which he had brought him in the intelligence which he gave of the manner in which the commands of Paul in the first epistle had been received, and of its happy effect on the minds of the Corinthians.

(10.) In chapters 8 and 9 Paul refers to and discusses the subject on which his heart was so much set-the collection for the poor and afflicted Christians in Judea. He had commenced the collection in Macedonia, and had boasted to them that the Corinthians would aid largely in that benevolent work, and he now sent Titus to complete it in Corinth.

(11.) In chapter 10, he enters upon a vindication of himself, and of his apostolic authority, against the accusation of his enemies; and pursues the subject through chapter 11 by a comparison of himself with others, and in chapter 12 by an argument directly in favour of his apostolic authority from the favours which God had bestowed on him, and the evidence which he had given of his having been commissioned by God. This subject he pursues also in various illustrations to the end of the epistle.

The objects of this epistle, therefore, and subjects discussed, are various. They are to show his deep interest in their welfare; to express his gratitude that his former letter had been so well received, and had so effectually accomplished what he wished to accomplish; to carry forward the work of reformation among them which had been so auspiciously commenced; to vindicate his authority as an apostle from the objections which he had learned through Titus they had continued to make; to secure the collection for the poor saints in Judea, on which his heart had been so much set; and to assure them of his intention to come and visit them according to his repeated promises. The epistle is substantially of the same character as the first. It was written to a church where great, dissensions and other evils prevailed; it was designed to promote a reformation, and is a model of the manner in which evils are to be corrected in a church. In connexion with the first epistle, it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here of use to the church in all ages: and to these epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies.

III.--THE TIME AND PLACE IN WHICH THE Epistle WAS WRITTEN

It is manifest that this epistle was written from Macedonia, (2Cor 8:1-14, 9:2,) and was sent by Titus to the church at Corinth. If so, it was written probably about a year after the former epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the first epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his first epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter--a letter which we cannot doubt was as kindly received as the former, and which, like that, accomplished the objects which he had in view.

THE SECOND EPISTLE TO THE CORINTHIANS

THIS chapter consists of the following parts, or subjects:

(1.) The usual salutation and benediction in the introduction of the epistle, 2Cor 1:1-2. This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God.

(2.) He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances, 2Cor 1:3-7.

(3.) He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials, 2Cor 1:8-12. He had been exposed to death, and had despaired of life, 2Cor 1:8,9; yet he had been delivered, 2Cor 1:10; he desired them to unite with him in thanksgiving on account of it, 2Cor 1:11; and in all this he had endeavoured to keep a good conscience, and had that testimony that he had endeavoured to maintain such a conscience toward all, and especially toward them, 2Cor 1:12.

(4.) He refers to the design which he had in writing the former letter, to them, 2Cor 1:13,14. He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favourably and kindly and he had always sought their welfare.

(5.) In this state of mind, Paul had designed to have paid them a second visit, 2Cor 1:15,16. But he had not done it yet; and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He, therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them, 2Cor 1:17-24. He states, therefore, that his real intentions had been to visit them, 2Cor 1:15,16; that his failure to do so had not proceeded from either levity or falsehood, 2Cor 1:17, as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example, 2Cor 1:18-20, and from the fact that God had given to him the Holy Spirit, and anointed him, 2Cor 1:21,22; and he states therefore, that the true reason why he had not come to them was that he wished to spare them, 2Cor 1:23,24 he was willing to remain away from them until they should have time to correct the evils which existed in their church, and prevent the necessity of severe discipline when he should come.

Verse 1. Paul, an apostle, Rom 1:1, 1Cor 1:1.

By the will of God. Through, or agreeably to the will of God. 1Cor 1:1.

And Timothy our brother. Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the first epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, 1Cor 1:1. The name of Timothy is associated with his in the epistles to the Philippians and Colossians. From the former epistle to the Corinthians, 1Cor 16:10, we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus (Acts 19:21,22,) intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this epistle may have been the following:

(1.) Timothy had been recently with them, and they had become acquainted with him; and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them. Comp. 1Cor 1:1.

(2.) Paul may have wished to give as much influence as possible to Timothy. He designed that he should be his fellow-labourer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was intrusted.

(3.) The influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him. See 2Cor 1:13-16.

Unto the church of God, etc. 1Cor 1:2.

With all the saints which are in all Achaia. Achaia, in the largest sense, included the whole of Greece. Achaia Proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labours of Paul or of others. From Rom 16:1, we know that there was a church at Cenchrea, the eastern port of Corinth; and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this epistle should be circulated among them.

(a) "apostle of Jesus Christ" 1Timm 1:1, 2Ti 1:1 (b) "saints which are in all Achia" Php 1:1, Col 1:2 Verse 2. Grace be to you, etc. This is the usual Christian salutation. Rom 1:7; 1Cor 1:3

(c) "Grace be to you" Rom 1:7 Verse 3. Blessed be God. This is the commencement, properly, of the epistle; and it is the language of a heart that is full of joy, and that bursts forth with gratitude in view of mercy. It may have been excited by the recollection that he had formerly written to them, and that during the interval which had elapsed between the time when the former epistle was written and when this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this epistle. It is remarked by Doddridge, that eleven out of the thirteen epistles of Paul begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favoured with remarkable consolations; and it was not unnatural that he should allow himself to give expression to his joy and praise in view of all the mercies which God had conferred on him. This entire passage is one that is exceedingly valuable, as showing that there may an elevated joy in the midst of deep affliction, and as showing what is the reason why God visits his servants with trials. The phrase "blessed be God" is equivalent to "praised be God," or is an expression of thanksgiving. It is the usual formula of praise, (compare Eph 1:3;) and shows his entire confidence in God, and his joy in him, and his gratitude for his mercies. It is one of innumerable instances which show that it is possible and proper to bless God in view of the trials with which he visits his people, and of the consolations which he causes to abound.

The Father of our Lord Jesus Christ. God is mentioned here in the relation of the "Father o� the Lord Jesus," doubtless, because it was through the Lord Jesus, and him alone, that He had imparted the consolation which he had experienced, 2Cor 1:5. Paul knew no other God than the "Father of the Lord Jesus;" he knew no other source of consolation than the gospel; he knew of no way in which God imparted comfort except through his Son. That is genuine Christian consolation which acknowledges the Lord Jesus as the medium by whom it is imparted; that is proper thanksgiving to God which is offered through the Redeemer; that only is the proper acknowledgment of God which recognizes him as the "Father of the Lord Jesus."

The Father of mercies. This is a Hebrew mode of expression, where a noun performs the place of an adjective, and the phrase is synonymous nearly with "merciful Father." The expression has, however, somewhat more energy and spirit than the simple phrase "merciful Father." The Hebrews used the word father often to denote the author or source of anything; and the idea in phraseology like this is, that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it, or was the source and fountain of it--sustaining a relation to all true consolation analogous to that which a father sustains to his offspring. God has the paternity of all true joy. It is one of his peculiar and glorious attributes that he thus produces consolation and mercy.

And the God of all comfort, The source of all consolation. Paul delighted, as all should do, to trace all his comforts to God; and Paul, as all Christians have, had sufficient reason to regard God as the source of true consolation. There is no other real source of happiness but God; and he is able abundantly, and willing, to impart consolation to his people.

(d) "Blessed be God" Eph 1:3, 1Pet 1:3 Verse 4. Who comforteth us. Paul here doubtless refers primarily to himself and his fellow-apostles as having been filled with comfort in their trials; to the support which the promises of God gave; to the influences of the Holy Spirit, the Comforter; and to the hopes of eternal life through the gospel of the Redeemer.

That we may be able to comfort, etc. Paul does not say that this was the only design which God had in comforting them, that they might be able to impart comfort to others; but he does say that this is an important and main purpose. It is an object which he seeks, that his people in their afflictions should be supported and comforted; and for this purpose he fills the hearts of his ministers with consolation; gives them personal experience of the sustaining power of grace in their trials; and enables them to speak of what they have felt in regard to the consolations of the gospel of the Lord Jesus.

By the comfort, etc. By the same topics of consolation; by the same sources of joy which have sustained us. They would have experience; and by that experience they would be able to minister consolation to those who were in any manner afflicted. It is only by personal experience that we are able to impart consolation to others. Paul refers here undoubtedly to the consolations which are produced by the evidence of the pardon of sin, and of acceptance with God, and the hope of eternal life. These consolations abounded in him and his fellow-apostles richly; and sustained by them he was able also to impart like consolation to others who were in similar circumstances of trial. Verse 5. For as the sufferings of Christ abound in us. As we are called to experience the same sufferings which Christ endured; as we are called to suffer in his cause, and in the promotion of the same object. The sufferings which they endured were in the cause of Christ and his gospel; were endured in endeavouring to advance the same object which Christ sought to promote; and were substantially of the same nature. They arose from opposition, contempt, persecution, trial, and want, and were the same as the Lord Jesus was himself subjected to during the whole of his public life. Comp. Col 1:24. Thus Peter says 1Pet 4:13 of Christians, that they were "partakers of Christ's sufferings."

So our consolation also aboundeth by Christ. By means of Christ, or through Christ, consolation is abundantly imparted to us. Paul regarded the Lord Jesus as the source of consolation, and felt that the comfort which he imparted, or which was imparted through him, was more than sufficient to overbalance all the trials which he endured in his cause. The comforts which he derived from Christ were those, doubtless, which arose from his presence, his supporting grace, from his love shed abroad in the heart, from the success which he gave to his gospel, and from the hope of reward which was held out to him by the Redeemer, as the result of all his sufferings. And it may be observed as an universal truth, that if we suffer in the cause of Christ, if we are persecuted, oppressed, and calumniated on his account, he will take care that our hearts shall be filled with consolation.

(a) "sufferings of Christ" Col 1:24 Verse 6. And whether we be afflicted. If we are afflicted; or, our affliction is for this purpose. This verse is designed to show one of the reasons of the sufferings which the apostles had endured; and it is a happy specimen of Paul's skill in his epistles, he shows that all his trials were for their welfare, and would turn to their benefit. He suffered that they might be comforted; he was afflicted for their advantage. This assurance would tend to conciliate their favour, and strengthen their affection for him, as it would show them that he was disinterested. We are under the deepest obligations of gratitude to one who suffers for us; and there is nothing that will bind us more tenderly to any one than the fact that he has been subjected to great calamity and trial on our account. This is one of the reasons why the Christian feels so tenderly his obligation to the Lord Jesus Christ.

It is for your consolation and salvation. It will be useful for your consolation; or it is endured in order to secure your comfort, and promote your salvation. Paul had suffered in Ephesus, and it is to this that he here particularly refers. He does not mean to say that his sufferings there were particularly for the comfort of the Corinthians; but that they had been endured in the general purpose of promoting the salvation of men, and that they, together with others, would reap the benefit of his trials. He endured them in order to spread the true religion; and they would be benefited by that; and besides, he would be the better able by his trials to administer to them the true consolations of the gospel in their sufferings; and his example, and experience, and counsel, would enable them to bear up under their own trials in a proper manner.

Which is effectual, etc. Margin, wrought. The Greek word ενεργουμενης denotes here efficacious, operating to, producing; and the phrase denotes that their salvation would be effected, wrought out, or secured by the patient endurance of such sufferings. Those sufferings were necessary; and a patient endurance of them would tend to promote their salvation. The doctrine that the patient endurance of affliction tends to promote salvation, is everywhere taught in the Bible. Rom 5:3, also Rom 5:4-5.

In the enduring. By your enduring; or by your patience in such sufferings. You are called to endure the same kind of sufferings; and patience in such trials will tend to promote your salvation.

Or whether we be comforted, etc. One design of our being comforted is, that we may be able to impart consolation to you in the times of similar trial and calamity. See 2Cor 1:4. The sentiment of the whole passage is, that their eternal welfare would be promoted by the example of the apostles in their trials, and by the consolations which they would be able to impart as the result of their afflictions.

(b) "for your consolation" 2Cor 4:15 (1) "effectual" "wrought" Verse 7. And our hope of you is steadfast. We have a firm and unshaken hope in regard to you; we have a confident expectation that you will be saved. We believe that you will be enabled so to bear trial as to show that you are sustained by the Christian hope; and so as to advance your own piety, and confirm your prospect of heaven.

As ye are partakers of the sufferings. It is evident from this, that the Corinthians had been subjected to trials similar to those which the apostle had endured. It is not known to what afflictions they were then subjected; but it is not improbable that they were exposed to some kind of persecution and opposition. Such trials were common in all the early churches; and they served to unite all the friends of the Redeemer in common bonds, and to make them feel that they were one. They had united sorrows; and they had united joys; and they felt they were tending to the same heaven of glory. United sorrows and united consolations tend more than anything else to bind people together. We always have a brotherly feeling for one who suffers as we do; or who has the same kind of joy which we have.

(c) "ye are partakers" Rom 8:17 Verse 8. For we would not have you ignorant. We wish you to be fully informed. 1Cor 10:1; 1Cor 12:1. The object of Paul here is to give a full explanation of the nature of his trials, to which he had referred in 2Cor 1:4. He presumed that the Corinthians would feel a deep interest in him and in his trials; that they would sympathize with him, and would pray that those sufferings and that this deliverance might be attended with a blessing, 2Cor 1:11 and perhaps he wished also to conciliate their kindness towards himself by mentioning more at length the, nature of the trials which he had been called to endure on account of the Christian religion, of which they were reaping so material benefits.

Of our trouble which came to us in Asia. The term Asia is often used to denote that part of Asia Minor of which Ephesus was the capital. Acts 2:9. There has been considerable diversity of opinion as to the "troubles" to which Paul here refers. Some have supposed that he refers to the persecutions at Lystra, Acts 14:6,19,20, from which he had been recovered as it were by miracle; but as that happened so long before this, it seems improbable that he should here refer to it. There is every mark of freshness and recentness about this event; and Paul evidently referred to some danger from which he had been lately delivered, and which made a deep impression on his mind when he wrote this epistle. Semler supposes that he refers to the lying in wait of the Jews for him when he was about to go to Macedonia, mentioned in Acts 20:3. Most commentators have supposed that he refers to the disturbances which were made at Ephesus by Demetrius and his friends, mentioned in Acts 19, and by reason of which he was compelled to leave the city. The only objection to this is, that which is mentioned by Whitby and Macknight, that as Paul did not go into the theatre there, Acts 19:31, he incurred no such risk of his life as to justify the strong expressions mentioned in 2Cor 1:9,10. They suppose, therefore, that he refers to the danger to which he was exposed in Ephesus on another occasion, when he was compelled to fight there with wild beasts. See 1Cor 15:32. But nearly all these opinions may be reconciled, perhaps, by supposing that he refers to the group of calamities to which he had been exposed in Asia, and from which he had just escaped by going to Macedonia--referring, perhaps, more particularly to the conflict which he had been compelled to have with the wild beasts there. There was the riot excited by Demetrius, Acts 19, in which his life had been endangered, and from which he had just escaped; and there had been the conflict with the wild beasts at Ephesus, 1Cor 15:32, which perhaps had occurred but just before; and there were the plots of the Jews against him, Acts 20:3, from which, also, he had just been delivered. By these trials his life had been endangered, perhaps, more than once, and he had been called to look death calmly in the face, and to anticipate the probability that he might soon die. Of these trials --of all these trials--he would not have the Corinthians ignorant; but desired that they should be fully apprized of them, that they might sympathize with him, and that through their prayers they might be turned to, his benefit.

That we were pressed out of measure. See Acts 19. We were borne down, or weighed down by calamity (εβαρηθημεν,) exceedingly, (καθυπερβολην) super-eminently. The expression denotes excess, eminence, or intensity. It is one of Paul's common and very strong expressions to denote anything that is intensive or great. Rom 7:13, Gal 1:13, 2Cor 4:17.

Above strength. Beyond our strength. More than in ourselves we were able to bear.

Insomuch that we despaired even of life. Either expecting to be destroyed by the wild beasts with which he had to contend, or to be destroyed by the people. This was one of the instances undoubtedly to which he refers in 2Cor 11:23, where he says he had been "in deaths oft." And this was one of the many cases in which Paul was called on to contemplate death as near. It was doubtless one cause of his fidelity, and of his great success in his work, that he was thus called to regard death as near at hand; and that, to use the somewhat unpoetical but deeply affecting lines of Baxter, expressing a sentiment which guided all his ministry, and which was one source of his eminent success, He preach'd as though he ne'er would preach again

And as a dying man to dying men

(a) "trouble which came" Acts 19:23 Verse 9. But we had the sentence of death in ourselves. Marg., "answer:" The word rendered "sentence" (αποκριμα) means, properly, an answer, judicial response, or sentence; and is here synonymous with verdict. It means that Paul felt that he was condemned to die; that he felt as if he were under sentence of death, and with no hope of acquittal; he was called to contemplate the hour of death as just before him. The words, "in ourselves," mean, against ourselves; or, we expected certainly to die. This seems as if he had been con- condemned to die; and may either refer to some instance when the popular fury was so great that he felt it was determined he should die, or, more probably, to a judicial sentence that he should be cast to the wild beasts, with the certain expectation that he would be destroyed, as was always the case with those who were subjected to the execution of such a sentence.

That we should not trust in ourselves. This is an exceedingly beautiful and important sentiment. It teaches that, in the time to which Paul refers, he was in so great danger, and had so certain a prospect of death, that he could put no reliance on himself, he felt that he must die; and that human aid was vain. According to every probability he would die; and all that he could do was to cast himself on the protection of that God who had power to save him even then, if he chose, and who, if he did it, would exert power similar to that which is put forth when the dead are raised. The effect, therefore, of the near prospect of death, was to lead him to put increased confidence in God. He felt that God only could save him; or that God only could sustain him if he should die. Perhaps, also, he means to say, that the effect of this was to lead him to put increased confidence in God after his deliverance; not to trust in his own plans, or to confide in his own strength; but to feel that all that he had was entirely in the hands of God. This is a common and a happy effect of the near prospect of death to a Christian; and it is well to contemplate the effect on such a mind as that of Paul in the near prospect of dying, and to see how instinctively then it clings to God. A true Christian in such circumstances will rush to His arms, and feel that there he is safe.

But in God which raiseth the dead. Intimating that a rescue in such circumstances would be like raising the dead. It is probable that on this occasion Paul was near dying; that he had given up all hope of life--perhaps, as at Lystra, (Acts 14:19,) he was supposed to be dead. He felt, therefore, that he was raised up by the immediate power of God, and regarded it as an exertion of the same power by which the dead are raised. Paul means to intimate, that so far as depended on any power of his own, he was dead. He had no power to recover himself; and but for the gracious interposition of God he would have died.

(b) "trust in ourselves" Jer 17:5,7 Verse 10. Who delivered us from so great a death. From a death so terrible, and from a prospect so alarming. It is intimated here by the word which Paul uses, that the death which he apprehended was one of a character peculiarly terrific--probably a death by wild beasts. 2Cor 1:8. He was near to death; he had no hope of rescue; and the manner of the death which was threatened was peculiarly frightful. Paul regarded rescue from such a death as a kind of resurrection; and felt that he owed his life to God as if he had raised him from the dead. All deliverance from imminent peril, and from dangerous sickness, whether of ourselves or our friends, should be regarded as a kind of resurrection from the dead. God could with infinite ease have taken away our breath, and it is only by his merciful interposition that we live.

And doth deliver. Continues yet to deliver us--or preserve us; intimating perhaps, that danger had continued to follow him after the signal deliverance to which he particularly refers, and that he had continued to be in similar peril of his life. Paul was daily exposed to danger; and was constantly preserved by the good providence of God. In what manner he was rescued from the peril to which he was exposed, he has nowhere intimated. It is implied, however, that it was by a remarkable Divine interposition; but whether by miracle, or by the ordinary course of Providence, he nowhere intimates. Whatever was the mode, however, Paul regarded God as the source of the deliverance, and felt that his obligations were due to him as his kind Preserver.

In whom we trust that he will yet deliver us. That he will continue to preserve us. We hope; we are accustomed to cherish the expectation that he will continue to defend us in the perils which we shall yet encounter. Paul felt that he was still exposed to danger. Everywhere he was liable to be persecuted, Acts 20:23,) and everywhere he felt that his life was in peril. Yet he had been thus far preserved in a most remarkable manner; and he felt assured that God would continue to interpose in his behalf, until his great purpose in regard to him should be fully accomplished, so that at the close of life he could look to God as his Deliverer, and feel that all along his perilous journey he had been his great Protector.

(c) "delivered us from" 2Pet 2:9 (*) "yet" "still" Verse 11. Ye also helping together by prayer for us. Tindal renders this, in connexion with the close of the previous verse, "we trust that yet hereafter he will deliver us, by the help of your prayer for us." The word rendered "helping together," means co-operating, aiding, assisting; and the idea is, that Paul felt that his trials might be turned to good account, and give occasion for thanksgiving; and that this was to be accomplished by the aid of the prayers of his fellow Christians. He felt that the church was one, and that Christians should sympathize with one another, He evinced deep humility and tender regard for the Corinthians when he called on them to aid him by their prayers. Nothing could be better calculated to excite their tender affection and regard than thus to call on them to sympathize with him in his trials, and to pray that those trials might result in thanksgiving throughout the churches.

That for the gift bestowed upon us. The sentence which occurs here is very perplexing in the original, and the construction is difficult. But the main idea is not difficult to be seen. The "gift" here referred to (τοχαρισμα) means, doubtless, the favour shown to him in his rescue from so imminent a peril; and he felt that this was owing to the prayers of many persons on his behalf. He believed that he had been remembered in the petitions of his friends and fellow Christians, and that his deliverance was owing to their supplications.

By the means of many persons. Probably meaning that the favour referred to had been imparted by means of the prayers of many individuals who had taken a deep interest in his welfare. But it may also imply, perhaps, that he had been directly assisted, and had been rescued from the impending danger by the interposition of many friends who had come to his relief. The usual interpretation is, however, that it was by the prayers of many in his behalf.

Thanks may be given by many on our behalf. Many may be induced also to render thanks for my deliverance. The idea is, that as he had been delivered from great peril by the prayers of many persons, it was proper also that thanksgiving should be offered by as many in his behalf, or on account of his deliverance. "Mercies that have been obtained by prayer should be acknowledged by praise."-- Doddridge. God had mercifully interposed in answer to the prayers of his people; and it was proper that his mercy should be as extensively acknowledged. Paul was desirous that God should not be forgotten; and that those who had sought his deliverance should render praise to God: perhaps intimating here, that those who had obtained mercies by prayer, were prone to forget their obligation to return thanks to God for his gracious and merciful interposition.

(a) "helping together" Rom 15:30, Php 1:19, Jas 5:16-18 (*) "gift" "benefit" 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"