2Cor 1:13-23 | Barnes | STEP | Verse 13. For we write none other things , etc. There has been much variety in the interpretation of this passage; and much difficulty felt in determining what it means. The sense seems to me to be this: Paul had just declared that he had been actuated by pure intentions and by entire sincerity, and had in all things been influenced by the grace of God. This he had shown everywhere, but more particularly among them at Corinth. That they fully knew. In making this affirmation they had full evidence, from what they had known of him in former times, that such had been his course of life; and he trusted that they would be able to acknowledge the same thing to the end, and that they would never have any occasion to form a different opinion of him. It will be recollected that it is probable that some at Corinth had charged him with insincerity; and some had accused him of fickleness in having promised to come to Corinth and then changing his mind, or had charged him with never having intended to come to them. His object in this verse is to refute such slanders; and he says, therefore, that all that he affirmed in his writings about the sincerity and simplicity of his aims, was such as they knew from their past acquaintance with him to be true; and that they knew that he was a man who would keep his promises. It is an instance of a minister who was able to appeal to the people among whom he had lived and laboured in regard to the general sincerity and uprightness of his character--such an appeal as every minister ought to be able to make to refute all slanders; and such as he will be able to make successfully, if his life, like that of Paul, is such as to warrant it. Such seems to me to be the sense of the passage, Beza, however, renders it, "I write no other things than what ye read, or may understand ;" and so Rosenmuller, Wetstein, Macknight, and some others interpret it; and they explain it as meaning, "I write nothing secretly, nothing ambiguously, but I express myself dearly, openly, plainly, so that I may be read and understood by all." Macknight supposes that they had charged him with using ambiguous language, that he might afterwards interpret it to suit his own purpose. The objection to this is, that Paul never adverts to the obscurity or perspicuity of his own language. It was his conduct that was the main subject on which he was writing; and the connexion seems to demand that we understand him as affirming that they had abundant evidence that what he affirmed of his simplicity of aim and integrity of life was true. Than what ye read . αναγινωσκετε. This word properly means, to know accurately ; to distinguish; and in the New Testament usually to know by reading. Doddridge remarks, that the word is ambiguous, and may signify either to acknowledge, to know, or to read. He regards it as here used in the sense of knowing. It is probably used here in the sense of knowing accurately, or surely; of recognising from their former acquaintance with him. They would see that the sentiments which he now expressed were such as accorded with his character and uniform course of life. Or acknowledge . επιγινωσκετε. The preposition επι in composition here is intensive ; and the word denotes, to know fully; to receive full knowledge of; to know well; or to recognise. It here means that they would fully recognise, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life. From what they knew of him, they could not but admit that he had been influenced by the principles stated. And I trust ye shall acknowledge . I trust that my conduct will be such as to convince you always that I am actuated by such principles. I trust you will never witness any departure from them--the language of a man of settled principle, and of fixed aims and honesty of life. An honest man can always use such language respecting himself. Even to the end . To the end of life; always. "We trust that you will never have occasion to think dishonourably of us; or to reflect on any inconsistency in our behaviour."-- Doddridge . (*) "read" "know"

2 Corinthians 1:13-23

Verse 13. For we write none other things, etc. There has been much variety in the interpretation of this passage; and much difficulty felt in determining what it means. The sense seems to me to be this: Paul had just declared that he had been actuated by pure intentions and by entire sincerity, and had in all things been influenced by the grace of God. This he had shown everywhere, but more particularly among them at Corinth. That they fully knew. In making this affirmation they had full evidence, from what they had known of him in former times, that such had been his course of life; and he trusted that they would be able to acknowledge the same thing to the end, and that they would never have any occasion to form a different opinion of him. It will be recollected that it is probable that some at Corinth had charged him with insincerity; and some had accused him of fickleness in having promised to come to Corinth and then changing his mind, or had charged him with never having intended to come to them. His object in this verse is to refute such slanders; and he says, therefore, that all that he affirmed in his writings about the sincerity and simplicity of his aims, was such as they knew from their past acquaintance with him to be true; and that they knew that he was a man who would keep his promises. It is an instance of a minister who was able to appeal to the people among whom he had lived and laboured in regard to the general sincerity and uprightness of his character--such an appeal as every minister ought to be able to make to refute all slanders; and such as he will be able to make successfully, if his life, like that of Paul, is such as to warrant it. Such seems to me to be the sense of the passage, Beza, however, renders it, "I write no other things than what ye read, or may understand ;" and so Rosenmuller, Wetstein, Macknight, and some others interpret it; and they explain it as meaning, "I write nothing secretly, nothing ambiguously, but I express myself dearly, openly, plainly, so that I may be read and understood by all." Macknight supposes that they had charged him with using ambiguous language, that he might afterwards interpret it to suit his own purpose. The objection to this is, that Paul never adverts to the obscurity or perspicuity of his own language. It was his conduct that was the main subject on which he was writing; and the connexion seems to demand that we understand him as affirming that they had abundant evidence that what he affirmed of his simplicity of aim and integrity of life was true.

Than what ye read. αναγινωσκετε. This word properly means, to know accurately; to distinguish; and in the New Testament usually to know by reading. Doddridge remarks, that the word is ambiguous, and may signify either to acknowledge, to know, or to read. He regards it as here used in the sense of knowing. It is probably used here in the sense of knowing accurately, or surely; of recognising from their former acquaintance with him. They would see that the sentiments which he now expressed were such as accorded with his character and uniform course of life.

Or acknowledge. επιγινωσκετε. The preposition επι in composition here is intensive; and the word denotes, to know fully; to receive full knowledge of; to know well; or to recognise. It here means that they would fully recognise, or know entirely to their satisfaction, that the sentiments which he here expressed were such as accorded with his general manner of life. From what they knew of him, they could not but admit that he had been influenced by the principles stated.

And I trust ye shall acknowledge. I trust that my conduct will be such as to convince you always that I am actuated by such principles. I trust you will never witness any departure from them--the language of a man of settled principle, and of fixed aims and honesty of life. An honest man can always use such language respecting himself.

Even to the end. To the end of life; always. "We trust that you will never have occasion to think dishonourably of us; or to reflect on any inconsistency in our behaviour."--Doddridge.

(*) "read" "know" Verse 14. As also ye have acknowledged us. You have had occasion to admit my singleness of aim, and purity of intention and of life, by your former acquaintance with me; and you have cheerfully done it.

In part. απομερους. Tindal renders this, "as ye have found us partly." The sense seems to be, "as part of you acknowledge;" meaning that a portion of the church was ready to concede to him the praise of consistency and uprightness, though there was a faction, or a part, that denied it.

That we are your rejoicing. That we are your joy, and your boasting. That is, you admit me to be an apostle; you regard me as your teacher and guide; you recognise my authority, and acknowledge the benefits which you have received through me.

Even as ye also are our's. Or, as you will be our rejoicing in the day when the Lord Jesus shall come to gather his people to himself. Then it will be seen that you were saved by our ministry; and then it will be an occasion of abundant and eternal thanksgiving to God that you were converted by our labours. And as you now regard it as a matter of congratulation and thanksgiving that you have such teachers as we are, so shall we regard it as a matter of congratulation and thanksgiving--as our chief joy--that we were the instruments of saving such a people. The expression implies that there was mutual confidence, mutual love, and mutual cause of rejoicing, it is well when ministers and people haw such confidence in each other, and have occasion to regard their connexion as a mutual cause of rejoicing and of καυχημα or boasting.

(a) "that we are your" Php 4:1 (+) "rejoicing" "grace" Verse 15. And in this confidence. In this confidence of my integrity, and that you had this favourable opinion of me, and appreciated the principles of my conduct, I did not doubt that you would receive me kindly, and would give me again the tokens of your affection and regard. In this Paul shows, that however some of them might regard him, yet that he had no doubt that the majority of the church there would receive him kindly.

I was minded. I willed, (εβουλομην;) it was my intention.

To come unto you before. Tindal renders this, "the other time." Paul refers doubtless to the time when he wrote his former epistle, and when it was his serious purpose, as it was his earnest wish, to visit them again, See 1Cor 16:6. In this purpose he had been disappointed, and he now proceeds to state the reasons why he had not Visited them as he had purposed, and to show that it did not arise from any fickleness of mind. His purpose had been at first to pass through Corinth on his way to Macedonia, and to remain some time with them. See 2Cor 1:16. Comp. 1Cor 16:5,6. This purpose he had now changed; and instead of passing through Corinth on his way to Macedonia, he had gone to Macedonia by the way of Troas, (2Cor 2:12;) and the Corinthians having, as it would seem, become acquainted with this fact, had charged him with insincerity in the promise, or fickleness in regard to his plans. Probably it had been said by some of his enemies that he had never intended to visit them.

That ye might have a second benefit. Marg., grace. The word here used (χαριν) is that which is commonly rendered grace, and means probably favour, kindness, good-will, beneficence; and especially favour to the undeserving. Here it is evidently used in the sense of gratification, or pleasure. And the idea is, that they had been formerly gratified and benefited by his residence among them; he had been the means of conferring important favours them, and he was desirous of being again with them, in order, to gratify them by his presence, and that he might, be the means of imparting to them other favours. Paul presumed that his presence with them would be to them a source of pleasure, and that his coming would do them good. It is the language of a man who felt assured that he enjoyed, after all, the confidence of the mass of the church there, and that they would regard his being with them as a favour. He had been with them formerly almost two years. His residence there had been pleasant to them and to him; and had been the occasion of important benefits to them, He did not doubt that it would be so again. Tindal renders this, "that you might have had a double pleasure." It may be remarked here, that several Mss. instead of χαριν, grace, read χαραν, joy.

(++) "minded" "desirous" (&) "before" "formerly" (1) "benefit" "grace" Verse 16. And to pass by you. Through (δι) you; that is, through your city, or province; or to take them, as we say, in his way. His design was to pass through Corinth and Achaia on his journey. This was not the direct way from Ephesus to Macedonia. An inspection of a map (see the map of Asia Minor prefixed to the Notes on the Acts of the Apostles) will show at one view that the direct way was that which he concluded finally to take--that by Troas. Yet he had designed to go out of his way in order to make them a visit; and intended also, perhaps, to make them a longer visit on his return, The former part of the plan he had been induced to abandon.

Into Macedonia. A part of Greece having Thrace on the north, Thessaly south, Epirus west, and the AEgean Sea east. Acts 16:9.

And of you to be brought on my way. By you. 1Cor 16:6.

Toward Judea. His object in going to Judea was to convey the collection for the poor saints which he had been at so much pains to collect throughout the churches of the Gentiles. Rom 15:25, Rom 15:26. Comp. 1Cor 16:3,4.

(*) "brought" "conducted" (a) "my way" Acts 21:5 Verse 17. When I therefore was thus minded. When I formed this purpose; when I willed this, and expressed this intention.

Did I use lightness? The word ελαφρια (from ελαφρος) means, properly, lightness in weight. Here it is used in reference to the mind; and in a sense similar to our word levity, as denoting lightness of temper or conduct; inconstancy, changeableness, or fickleness. This charge had been probably made, that he had made the promise without any due consideration, or without any real purpose of performing it; or that he had made it in a trifling and thoughtless manner. By the interrogative form here, he sharply denies that it was a purpose formed in a light and trifling manner.

Do I purpose according to the flesh. In such a manner as may suit my own convenience and carnal interest. Do I form plans adapted only to promote my own ease and gratification, and to be abandoned when they are attended with inconvenience? The phrase "according to the flesh" here seems to mean, "in such a way as to promote my own ease and gratification; in a manner such as the men of the world form; such as would be formed under the influence of earthly passions and desires, and to be forsaken when those plans would interfere with such gratifications." Paul denies in a positive manner that he formed such plans; and they should have known enough of his manner of life to be assured that that was not the nature of the schemes which he had devised? Probably no man ever lived who formed his plans of life less for the gratification of the flesh than Paul.

That with me there should be yea, yea, and nay, nay! There has been a great variety in the interpretation of this passage. See Bloomfield, Crit. Dig. in loco. The meaning seems to be, "That there should be such inconstancy and uncertainty in my counsels and actions, that no one could depend on me, or know what he had to expect from me." Bloomfield supposes that the phrase is a proverbial one, and denotes a headstrong, self-willed spirit, which will either do things or not do them, as he pleases, without giving any reasons. He supposes that the repetition of the words yea and nay is designed to denote positiveness of assertion--such positiveness as is commonly shown by such persons, as in the phrases, "what I have written I have written," "what I have done I have done." It seems more probable however, that the phrase is designed to denote the ready compliance which an inconstant and unsettled man is accustomed to make with the wishes of others; his expressing a ready assent to what they propose; falling in with their views; readily making promises; and instantly, through some whim, or caprice, or wish of others, saying "yea, nay," to the same thing; that is, changing his mind, and altering his purpose without any good reason, or in accordance with any fixed principle or settled rule of action. Paul says that this was not his character. He did not affirm a thing at one time and deny it at another; he did. not promise to do a thing one moment and refuse to do it the next.

(+) "thus minded" "thus purposed" (b) "according to the flesh" 2Cor 10:2 (++) "flesh" "after the manner of men" Verse 18. But as God is true. Tindal renders this, in accordance more literally with the Greek, "God is faithful; for our preaching unto you was not yea and nay." The phrase seems to have the form of an oath, or to be a solemn appeal to God as a witness, and to be equivalent to the expression "the Lord liveth," or, "as the Lord liveth." The idea is, "God is faithful and true. He never deceives; never promises that which he does not perform. So true is it that I am not fickle and changing in my purposes." The idea of the faithfulness of God is the argument which Paul urges why he felt himself bound to be faithful also. That faithful God he regarded as a witness, and to that God he could appeal on the occasion.

Our word. Marg., preaching, (ολογος). This may refer either to his preaching, to his promises of visiting them, or his declarations to them in general on any subject. The particular subject under discussion was the promise which he had made to visit them. But he here seems to make his affirmation general, and to say universally of his promises, and his teaching, and of all his communications to them, whether orally or in writing, that they were not characterized by inconstancy and changeableness. It was not his character to be fickle, unsettled, and vacillating.

(1) "our word" "preaching" Verse 19. For the Son of God. In this verse and the following, Paul states that he felt himself bound to maintain the strictest veracity, for two reasons: the one, that Jesus Christ always evinced the strictest veracity, 2Cor 1:19; the other, God was always true to all the promises that he made, (ver. 20 ;) and as he felt himself to be the servant of the Saviour and of God, he was bound by the most sacred obligations also to maintain' a character irreproachable in regard to veracity. On the meaning of the phrase "Son of God," Rom 1:4.

Jesus Christ. It is agreed, says Bloomfield, by the best commentators, ancient and modern, that by Jesus Christ is here meant his doctrine. The sense is, that, the preaching respecting Jesus Christ did not represent him as fickle and changeable--as unsettled, and as unfaithful; but as TRUE, consistent, and faithful. As that had been the regular and constant representation of Paul and his fellow-labourers in regard to the Master whom they served, it was to be inferred that they felt themselves bound sacredly to observe the strictest constancy and veracity.

By us, etc. Silvanus, here mentioned, is the same person who in the Acts of the Apostles is called Silas. He was with Paul at Philippi, and was imprisoned there with him, Acts 16 and was afterwards with Paul and Timothy at Corinth when he first visited that city, Acts 18:5. Paul was so much attached to him, and had so much confidence in him, that he joined his name with his own in several of his epistles, 1Thes 1:1, 2Thes 1:1.

Was not yea and nay. Our representation of him was not that he was fickle and changeable.

But in him was yea. Was not one thing at one time, and another at another. He is the same yesterday, today, and for ever. All that he says is true; all the promises that he makes are firm; all his declarations are faithful. Paul may refer to the fact that the Lord Jesus when on earth was eminently characterized by TRUTH. Nothing was more striking than his veracity. He, called himself the truth," as being eminently true in all his declarations. "I am the way, and THE TRUTH, and the life," Jn 14:6, Rev 3:7. And thus (Rev 3:14) he is called the faithful and true Witness." In all his life he was eminently distinguished for that. His declarations were simple truth; his narratives were simple, unvarnished, uncoloured: unexaggerated statements of what actually occurred. He never disguised the truth; never prevaricated; never had any mental reservation; never deceived; never used any word, or threw in any circumstance, that was fitted to lead the mind astray. He himself said that this was the great object which he had in view in coming into the world. "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," Jn 18:37. As Jesus Christ was thus distinguished for simple truth, Paul felt that he was under sacred obligations to imitate him and always to evince the same inviolable fidelity. The most felt obligation on earth is that which the Christian feels to imitate the Redeemer.

(d) "Son of God" Mk 1:1, Rom 1:4 Verse 20. For all the promises of God in him. All the promises God has made through him. This is another reason why Paul felt himself bound to maintain a character of the strictest veracity. The reason was, that God always evinced that; and that as none of promises failed, he felt himself sacredly bound to imitate him, to adhere to all his. The promises of God which are made through Christ, relate to the pardon of sin to the penitent; the sanctification of his people; support in temptation and trial; guidance in perplexity; peace in death, and eternal glory beyond the grave. All of these are made through a Redeemer, and none of these shall fail,

Are yea. Shall all be certainly fulfilled. There shall be no vacillation on the part of God; no fickleness; no abandoning of his gracious intention.

And in him Amen. In Rev 3:14, the Lord Jesus is called the Amen. The word means true, faithful, certain; and the expression here means that all the promises which are made to men through a Redeemer shall be certainly fulfilled. They are promises which are confirmed and established, and which shall by no means fail.

Unto the glory of God by us. Either by us ministers and apostles, or by us who are Christians. The latter, I think, is the meaning; and Paul means to say, that the fulfillment of all the promises which God has made to his people shall result in his glory and praise as a God of condescension and veracity. The fact that he has made such promises is an act that tends to his own glory--since it was of his mere grace that they were made; and the fulfillment of these promises in and through the church, shall also tend to produce elevated views of his fidelity and goodness.

(e) "in him" Rom 15:8,9, Heb 13:8 Verse 21. Now he which stablisheth us. He who makes us firm, (οβεβαιωνημας;) that is, he who has confirmed us in the hopes of the gospel, and who gives us grace to be faithful, and them in our promises. The object of this is to trace all to God, and to prevent the appearance of self-confidence or of boasting. Paul had dwelt at length on his own fidelity and veracity. He had taken pains to prove that he was not inconstant and fickle-minded. He here says, that this was not to be traced to himself, or to any native goodness, but was all to be traced to God. It was God who had given them all confident hope in Christ; and it was-God who had given him grace to adhere to his promises, and to maintain a character for veracity. The first "us," in this verse, refers probably to Paul himself; the second includes also the Corinthians, as being also anointed and sealed.

And hath anointed us. Us who are Christians. It was customary to anoint kings, prophets, and priests, on their entering on their office, as a part of the ceremony of inauguration. The word anoint is applied to a priest, Ex 28:41, 40:15 to a prophet, 1Kgs 19:16; Isa 61:1; to a king, 1Sam 10:1, 15:1, 2Sam 2:4, 1Kgs 1:34. It is applied often to the Messiah as being, set apart or consecrated to his office as prophet, priest, and king--i. e., as appointed by God to the highest office ever held in the world. It is applied also to Christians as being consecrated or set apart to the service of God by the Holy Spirit--a use of the word which is derived from the sense of consecrating, or setting apart, to the service of God. Thus in 1Jn 2:20, it is said, "But we have an unction from the Holy One, and know all things." So in 1Jn 2:27, "But the anointing which ye have received abideth in you," etc. The anointing which was used in the consecration of prophets, priests, and kings, seems to have been designed to be emblematic of the influences of the Holy Spirit, who is often represented as poured upon those who are under his influence, (Prov 1:23, Isa 44:3, Joel 2:28,29, Zech 12:10, Acts 10:45,) in the same way as water or oil is poured out. And as Christians are everywhere represented as being under the influence of the Holy Spirit, as being those on whom the Holy Spirit is poured, they are represented as "anointed." They are in this manner solemnly set apart, and consecrated to the service of God.

Is God. God has done it. All is to be traced to him. It is not by any native goodness which we have, or any inclination which we have by nature to his service. This is one of the instances which abound so much in the writings of Paul, where he delights to trace all good influences to God.

(a) "stablisheth us" 2Thes 2:17, 1Pet 5:10 (b) "anointed us" 1Jn 2:20,27, Rev 3:18 Verse 22. Who hath also sealed us. The word used here (from σφραγιζω) means, to seal up; to close and make fast with a seal, or signet--as, e.g., books, letters, etc., that they may not be read. It is also used in the sense of setting a mark on anything, or a seal, to denote that it is genuine, authentic, confirmed, or approved--as when a deed, compact, or agreement is sealed. It is thus made sure; and is confirmed, or established. Hence it is applied to persons, as denoting that they are approved, as in Rev 7:3: "Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads." Comp. Eze 9:4. Jn 6:27, where it is said of the Saviour, "for him hath God the Father sealed." Comp. Jn 3:33. In a similar manner Christians are said to be sealed; to be sealed by the Holy Spirit, Eph 1:13, 4:30; that is, the Holy Spirit is given to them to confirm them as belonging to God. He grants them his Spirit. He renews and sanctifies them. He produces in their hearts those feelings, hopes, and desires which are an evidence that they are approved by God; that they are regarded as his adopted children; that their hope is genuine; and that their redemption and salvation are SURE--in the same way as a seal makes a will or an agreement sure. God grants to them his Holy Spirit as the certain pledge that they are his, and shall be approved and saved in the last day. In this there is nothing miraculous, or in the nature of direct revelation. It consists of the ordinary operations of the Spirit on the heart, producing repentance, faith, hope, joy, conformity to God, the love of prayer and praise, and the Christian virtues generally; and these things are the evidences that the Holy Spirit has renewed the heart, and that the Christian is sealed for the day of redemption.

And given the earnest of the Spirit. The word here used (αρραβωνα) from the Heb. means, properly, a pledge given to ratify a contract; a part of the price, or purchase-money; a first payment; that which confirms the bargain, and which is regarded as a pledge that all the price will be paid. The word occurs in the Septuagint and Hebrew, in Gen 38:17,18,20. In the New Testament it occurs only in this place, and in 2Cor 5:5, Eph 1:14--in each place in the same connexion as applied to the Holy Spirit, and his influences on the heart. It refers to those influences as a pledge of the future glories which await Christians in heaven. In regard to the "earnest," or the part of a price which was paid in a contract, it may be remarked,

(1.) that it was of the same nature as the full price, being regarded as a part of it;

(2.) it was regarded as a pledge or assurance that the full price would be paid. So the "earnest of the Spirit" denotes that God gives to his people the influences of his Spirit; his operation on the heart as a part or pledge that all the blessings of the covenant of redemption shall be given to them. And it implies,

(1.) that the comforts of the Christian here are of the same nature as they will be in heaven. Heaven will consist of like comforts; of love, and peace, and joy, and purity begun here, and simply expanded there to complete and eternal perthetlon. The joys of heaven differ only in degree, not in kind, from those of the Christian on earth. That which is begun here is perfected there; and the feelings and views which the Christian has here, if expanded and carried out, would constitute heaven.

(2.) These comforts, these influences of the Spirit, are a pledge of heaven. They are the security which God gives us that we shall be saved. If we are brought under the renewing influences of the Spirit here; if we are made meek, and humble, and prayerful by his agency; if we are made to partake of the joys which result from pardoned sin; if we are filled with the hope of heaven, it is all produced by the Holy Spirit; and is a pledge or earnest, of our future inheritance--as the first sheaves of a harvest are a pledge of a harvest, or the first payment under a contract a pledge that all will be paid. God thus gives to his people the assurance that they shall be saved; and by this "pledge" makes their title to eternal life sure.

(c) "sealed us" Eph 1:13,14, 4:30, 2Ti 2:19 (d) "Spirit" Rom 8:9,14-16 Verse 23. Moreover I call God for a record upon my soul. It is well remarked by Rosenmuller, that the second chapter should have commenced here, since there is here a transition in the subject more distinct than where the second chapter is actually made to begin. Here Tindal commences the second chapter. This verse, with the subsequent statements, is designed to show them the true reason why he had changed his purpose, and had not visited them according to his first proposal. And that reason was not that he was fickle and inconstant; but it was that he apprehended that if he should go to them in their irregular and disorderly state, he would be under a necessity of resorting to harsh measures, and to a severity of discipline that would be alike painful to them and to him. Dr. Paley has shown with great plausibility, if not with moral certainty, that Paul's change of purpose about visiting them was made before he wrote his first epistle; that he had at first resolved to visit them, but that, on subsequent reflection, he thought it would be better to try the effect of a faithful letter to them, admonishing them of their errors, and entreating them to exercise proper discipline themselves on the principal offender; that with this feeling he wrote his first epistle, in which he does not state to them as yet his change of purpose, or the reason of it; but that now, after he had written that letter, and after it had had all the effect which he desired, he states the true reason why he had not visited them. It was now proper to do it. And that reason was, that he desired to spare them the severity of discipline, and had resorted to the more mild and affectionate measure of sending them a letter, and thus not making it necessary personally to administer discipline. See Paley's Horae Paulinae, on 2Cor 4, 2Cor 5. The phrase, "I call God for a record upon my soul," is, in the Greek, "I call God for a witness against my soul." It is a solemn oath, or appeal to God; and implies, that if he did not in that case declare the truth, he desired that God would be a witness against him, and would punish him accordingly. The reason why he made this solemn appeal to God, was the importance of his vindicating his own character before the church, from the charges which had been brought against him.

That to spare you. To avoid the necessity of inflicting punishment on you; of exercising severe and painful discipline. If he went among them in the state of irregularity and disorder which prevailed there, he would feel it to be necessary to exert his authority as an apostle, and remove at once the offending members from the church, he expected to avoid the necessity of these painful acts of discipline, by sending to them a faithful and affectionate epistle, and thus inducing them to re- form, and to avoid the necessity of a resort to that which would have been so trying to him and to them. It was not, then, a disregard for them, or a want of attachment to them, which had led him to change his purpose, but it was the result of tender affection. This cause of the change of his purpose, of course, he would not make known to them in his first epistle, but now that that letter had accomplished all he had desired, it was proper that they should be apprized of the reason why he had resorted to this instead of visiting them personally.