LIBRARY 
 
 ®hcalo(^ical Seminary, 
 
 BS2675 .C32 1848 v. 2 
 Calvin, Jean, 1509-1564. 
 Commentary on the Epistlei 
 of 
 
 Paul the Apostle to the 
 Corinthians / 
 
THE CALVIN TRANSLATION SOCIETY, 
 
 INSTITUTED IN MAY M.DCCC.XLIII 
 
 FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF 
 JOHN CALVIN. 
 
COMMENTARY 
 
 EPISTLES OF PAUL THE APOSTLE 
 
 THE CORINTHIANS. 
 
 BY JOHN CALVIK 
 
 TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH 
 THE AUTHORS FRENCH VERSION, 
 
 BY THE REV. JOHN PRINGLE. 
 
 VOLUME SECOND. 
 
 EDINBURGH: 
 
 PRINTED FOR THE CALVIN TRANSLATION SOCIETY. 
 
 M.DCCC.XLIX. 
 
[lEntrrftj at Stationers' l^all] 
 
 edinbtiuoh: printed by t. constable, printer to her majesty. 
 
PEINOETOIT 
 
 THEuiiOGIOlL 
 
 COMMENTARY 
 
 FIRST EPISTLE TO THE CORINTHIANS. 
 
 CHAPTER XV. 
 
 1. Moreover, brethren, I declare 
 unto you the gospel which I preach- 
 ed unto you, which also ye have re- 
 ceived, and wherein ye stand ; 
 
 2. By which also ye are saved, if 
 ye keep in memory what I preached 
 unto you, unless ye have believed in 
 vain : 
 
 3. For I delivered unto you first 
 of all that which I also received, 
 how that Christ died for our sins 
 according to the Scriptiu-es ; 
 
 4. And that he was buried, and 
 that he rose again the third day 
 according to the Scriptures : 
 
 5. And that he was seen of 
 Cephas, then of the twelve : 
 
 6. After that he was seen of 
 above five hundred brethren at 
 once; of whom the greater part 
 remain imto tliis present, but some 
 are fallen asleep. 
 
 7. After that he was seen of 
 James ; then of all the apostles. 
 
 8. And last of all he was seen of 
 me also, as of one born out of due 
 time. 
 
 9. For I am the least of the 
 apostles, that am not meet to be 
 
 1. Notum autem vobis facio, fra- 
 tres, evangelium quod evangelizavi 
 vobis, quod et recepistis, in quo 
 etiam stetistis. 
 
 2. Per quod etiam salutem ha- 
 betis : quo pacto annuntiarim vobis, 
 si tenetis, nisi frustra credidistis. 
 
 3. Tradidi enim vobis imprimis 
 quod et acceperam, quod Christus 
 mortuus fuerit, pro peccatis nostris 
 secundum Scripturas, 
 
 4. Et quod sepultus sit, et quod 
 resurrexit tertio die, secundum 
 Scriptiuras. 
 
 5. Et quod visus fuit Cephae, 
 deinde ipsis duodecim : 
 
 6. Postea visus fuit plus quam 
 quingentis fratribus simul, ex quibus 
 plures manent^ adhuc ad hunc usque 
 diem : quidam autem obdormierunt. 
 
 7. Deinde visus fuit lacobo ; post 
 apostolis omnibus : 
 
 8. Postremo vero omnium, velut 
 abortivo, visus fuit et mihi. 
 
 9. Ego enim sum minimus apos- 
 tolorum, qui non sum idoneus ut 
 
 " Sont viuans ;" — " Are alive.' 
 
6 COMMENTARY ON THE CHAP XV. 1 . 
 
 called an apostle, because I perse- dicar apostolus : quandoquidem per- 
 
 cuted the church of God. sequutus sum ecclesiam Dei. 
 
 10. But by the grace of God I 10. Sed gratia Dei sum id quod 
 
 am what I am : and his grace Avhich sum : et gratia ejus, quae mihi coUata 
 
 was bestowed upon me was not in est, non fuit inanis, sed copiosius 
 
 vain ; but I laboured more abun- quam illi omnes laboravi : non ego 
 
 dantly than they all : yet not I, but tamen, sed gratia Dei quae mihi ad- 
 
 the grace of God which was with erat. 
 me. 
 
 1. Now I make known to you. He now enters on an- 
 other subject — the resurrection — the belief of which among 
 the Corinthians had been shaken by some wicked per- 
 sons. It is uncertain, however, whether they doubted 
 merely as to the ultimate resurrection of the body, or as to 
 the immortality of the soul also. It is abundantly well 
 known, that there were a variety of errors as to this point. 
 Some philosophers contended that souls are immortal. As 
 to the resurrection of the body, it never entered into the 
 mind of any one of them. The Sadducees, however, had 
 grosser views ; for they thought of nothing but the present 
 life ; nay more, they thought that the soul of man was a 
 breath of wind without substance. It is not, therefore, al- 
 together certain (as I have already said) whether the Corin- 
 thians had at this time gone to such a height of madness, as 
 to cast off all expectation of a future life, or whether they 
 merely denied the resurrection of the body ; for the argu- 
 ments which Paul makes use of seem to imply, that they 
 were altogether bewitched with the mad dream of the Sad- 
 ducees. 
 
 For example, when he says. Of what advantage is it to be 
 baptized for the dead ? (verse 29.) Were it not better to eat 
 and to drink ? (verse 32.) Why are we in peril every hour t 
 (verse 30,) and the like, it might very readily be replied, in 
 accordance with the views of the philosophers, "Because 
 after death the soul survives the body.'' Hence some apply 
 the whole of Paul's reasoning contained in this chapter to 
 the immortality of the soul. For my part, while I leave 
 undetermined what the error of the Corinthians was, yet I 
 cannot bring myself to view Paul's words as referring to any- 
 thing else than the resurrection of the body. Let it, there- 
 fore be regarded as a settled point, that it is of this exclu- 
 
CHAP. XV. I. FIRST EPISTLE TU THE CORINTHIANS. 7 
 
 sively that lie treats in this chapter. And what if the im- 
 piety of Hymeneus and Philetus had extended thus far/ 
 who said that the resurrection was already past, (2 Tim. ii. 
 18,) and that there would he nothing more of it ? Similar 
 to these, there are at the present day some madmen, or 
 rather devils,^ who call themselves Libertines.^ To me, 
 however, the following conjecture appears more probable — 
 that they were carried away by some delusion,^ which took 
 away from them the hope of a future resurrection, just as 
 those in the present day, by imagining an allegorical resur- 
 rection,^ take away from us the true resurrection that is pro- 
 mised to us. 
 
 However this may be, it is truly a dreadful case, and next 
 to a prodigy, that those who had been instructed by so dis- 
 tinguished a masier, should have been capable of falling so 
 quickly^ into errors of so gross a nature. But what is there 
 that is surprising in this, vrhen in the Israelitish Church the 
 Sadducees had the audacit}" to declare openly that man 
 differs nothing from a brute, in so far as concerns the essence 
 of the soul, and has no enjoyment but what is common to 
 him with the beasts ? Let us observe, however, that blind- 
 ness of this kind is a just judgment from God, so that those 
 who do not rest satisfied with the truth of God, are tossed 
 hither and thither by the delusions of Satan. 
 
 It is asked, however, why it is that he has left off or de- 
 ferred to the close of the Epistle, what should properly have 
 had the precedence of everything else ? Some reply, that 
 this was done for the purpose of impressing it more deeply 
 upon the memory. I am rather of opinion that Paul did 
 
 ^ " lusqiies a Corinthe ;" — "As far as Corinth." 
 2 Possedez d'autres diables ;" — " Possessed by other devils." 
 ^ " The Libertines of Geneva were rather a cabal of rakes than a set of 
 fanatics ; for they made no pretence to any religious system, but only 
 pleaded for the liberty of leading voluptuous and immoral lives. This 
 cabal was composed of a certain number of licentious citizens, who could 
 not bear the severe discipline of Calvtn, who punished with rigour, not 
 only dissolute manners, but also whatever carried the aspect of irreligion 
 and impiety." — Paterson^s History of the Church, vol, ii. p. 383. — Ed, 
 * '• Par quelque opinion fantastique ;" — " By some fantastic notion.",, 
 ^ " Vne ie ne scay quelle resurrection allegorique ;" — " An allegorical 
 resurrection, 1 know not of what sort." 
 
 6 " Si soudainement seduits ;"—« So suddenly seduced." 
 
8 COMMENTARY ON THE CHAP. XV. 2. 
 
 not wish to introduce a subject of such importance, until he 
 had asserted his authority, which had been considerably- 
 lessened among the Corinthians, and until he had, by repres- 
 sing their pride, prepared them for listening to him with 
 docility. 
 
 / make known to you. To make known here does not mean 
 to teach what was previously unknown to them, but to recall 
 to their recollection what they had heard previously. " Call 
 to your recollection, along with me, that gospel which you 
 had learned, before you were led aside from the right course.'' 
 He calls the doctrine of the resurrection the gospel, that 
 they may not imagine that any one is at liberty to form any 
 opinion that he chooses on this point, as on other questions, 
 which bring with them no injury to salvation. 
 
 When he adds, which I preached to you, he amplifies what 
 he had said : '' If you acknowledge me as an apostle, I have 
 assuredly taught you so/' There is another amplification 
 in the words — which also ye have received, for if they now 
 allow themselves to be persuaded of the contrary, they will 
 be chargeable with fickleness. A third amplification is to 
 this effect, that they had hitherto continued in that be- 
 lief with a firm and steady resolution, which is somewhat 
 more than that they had once believed. But the most 
 important thing of all is, that he declares that their salva- 
 tion is involved in this, for it follows from this, that, if the re- 
 surrection is taken away, they have no religion left them, no 
 assurance of faith, and in short, have no faith remaining. 
 Others understand in another sense the word stand, as 
 meaning that they are upheld^; but the interpr-etation that 
 I have given is a more correct one.^ 
 
 2. If you keep in memory — unless in vain? These two 
 
 ^ It is remarked bj Bloomfield, that " in i(r7vix,a.ri (wliich means ' ye have 
 persevered, and do persevere,') there is an agonistic metaphor, (as in 
 Eph. vi. 13,) or an architectural one, like i^^eclot yina-h, (be steadfast,) in 
 1 Cor. XV. 58."— Ed. 
 
 2 " Our version does not express intelligibly the sense of £«'■«? '■' m s'*^ 
 Jcr/fTrtyo-ars, by rendering it so Wi&vaWy— unless ye have believed in vain. 
 To believe in vain, according to the use of ancient languages, is to believe 
 luithoutjust reason and authority, giving credit to idle reports as true and 
 authentic. Thus Plutarch, speaking of some story which passed current, 
 
CHAP. XV. o. FIRST EPISTLE TO THE CORINTHIANS. 9 
 
 expressions are very cutting. In the first, he reproves their 
 carelessness or fickleness, because such a sudden fall was an 
 evidence that they had never understood what had been 
 delivered to them, or that their knowledge of it had been 
 loose and floating, inasmuch as it had so quickly vanished. 
 By the second, he warns them that they had needlessly and 
 uselessly professed allegiance to Christ, if they did not hold 
 fast this main doctrine.^ 
 
 3. For I delivered to you first of all. He now confirms 
 what he had previously stated, by explaining that the re- 
 surrection had been preached by him, and that too as a 
 fundamental doctrine of the gospel. First of all, says he, 
 as it is wont to be with a foundation in the erecting of a 
 house. At the same time he adds to the authority of his 
 preaching, when he subjoins, that he delivered nothing but 
 what he had received, for he does not simply mean that he 
 related what he had from the report of others, but that it 
 was what had been enjoined upon him by the Lord.^ For 
 the word^ must be explained in accordance with the con- 
 nection of the passage. Now it is the duty of an apostle to 
 bring forward nothing but what he has received from the 
 Lord, so as from hand to hand"* (as they say) to administer 
 to the Church the pure word of God. 
 
 That Christ died, &c. See now more clearly whence he 
 received it, for he quotes the Scriptures in proof In the 
 first place, he makes mention of the death of Christ, nay also 
 of his burial, that we may infer, that, as he was like us in 
 
 SaVS, rovTo 'hf^us iiToy.iv \v ri ruv itx.>i -ri-TiffrsvfAivav — "this I said waS One of 
 
 those tales which are believed without any good authority." (Sympos. 
 lib. i. qusest. 6.) The Latins used credere frustra — to believe in vain, or 
 tenier-e — {rashly.') .... Kypke .... takes notice that ikto; u f^h, for except 
 or unless, which has long been a suspected phrase, is used more than ten 
 times by Lucian. It is also used by Plutarch in the Life of Demosthene.s, 
 vol. iv. p. 416, 1. 9." — Alexander's Pa/raphrase on 1 Cor. xv. (London. 
 1766,) pp. 63, Q^.—Ed. 
 ^ " Ce principal poinct de la foy :" — " This main article of faith." 
 2 " Que le Seigneur mesrae luy auoit enseignee et coramandee ;" — 
 " What the Lord himself had taught and commanded him." 
 
 * "Le mot de receuoir ;" — " The word receive." 
 
 * The Reader will find our" Author making use of the same proverbial 
 expression when commenting 'on 1 Cor. iv. 1, and xi. 23. See vol. i. pp. 
 150, 373.— Ed. 
 
10 COMMENTARY ON THE CHAP. XV. 5. 
 
 these tilings, he is so also in his resurrection. He has, 
 therefore, died with us that we may rise with him. In his 
 burial, too, the reality of the death in which he has taken 
 part with us, is made more clearly apparent. Now there 
 are many passages of Scripture in which Christ's death and 
 resurrection are predicted, but nowhere more plainly^ than 
 in Isaiah liii., in Daniel ix. 26, and in Psalm xxii. 
 
 For our sins. That is, that by taking our curse upon him 
 he might redeem us from it. For what else was Christ's 
 death, but a sacrifice for expiating our sins — what but a 
 satisfactory penalty, by which we might be reconciled to 
 God — what but the condemnation of one, for the purpose of 
 obtaining forgiveness for us ? He speaks also in the same 
 manner in Rom. iv. 25, but in that passage, on the other 
 hand, he ascribes it also to the resurrection as its effect — 
 that it confers righteousness upon us ; for as sin was done 
 away through the death of Christ, so righteousness is pro- 
 cured through his resurrection. This distinction must be 
 carefully observed, that we may know what we must look for 
 from the death of Christ, and what from his resurrection. 
 When, however, the Scripture in other places makes mention 
 only of his death, let us understand that in those cases his 
 resurrection is included in his death, but when they are men- 
 tioned separately, the commencement of our salvation is (as 
 we see) in the one, and the consummation of it in the other. 
 
 5. That he was seen by Cephas. He now brings forward 
 eye witnesses, (avroirra^;,) as they are called by Luke, (i. 2,) 
 who saw the accomplishment of what the Scriptures had 
 foretold would take place. He does not, however, adduce 
 them all, for he makes no mention of women. When, there- 
 fore, he says that he appeared first to Peter, you are to 
 understand by this that he is put before all the men, so 
 that there is nothing inconsistent with this in the statement 
 of Mark (xvi. 9) that he appeared to Mary. 
 
 But how is it that he says, that he appeared to the twelve, 
 when, after the death of Judas, there were only eleven re- 
 
 ^ " n n'y en a point de plus expres, et ou il en soit traitte plus aperte- 
 ment ;" — " There are none of them that are more explicit, or where it is 
 treated of more plainly " 
 
CHAP. XV. 5. FIRST EPISTLE TO THE CORINTHIANS. 11 
 
 maining ? Clirysostom is of opinion that this took place 
 after Matthias had been chosen in his room. Others have 
 chosen rather to correct the expression, looking upon it as a 
 mistake.^ But as we know, that there were twelve in num- 
 ber that were set apart by Christ's appointment, though one 
 of them had been expunged from the roll, there is no ab- 
 surdity in supposing that the name was retained. On this 
 principle, there was a body of men at Rome that were called 
 Centumviri,^ wdiile they were in number 102.^ By the twelve, 
 therefore, you are simply to understand the chosen Apostles. 
 
 It does not quite appear when it was that this appearing 
 to more than five hundred took place. Only it is possible 
 that this large multitude assembled at Jerusalem, when he 
 manifested himself to them. For Luke (xxiv. 33) makes 
 mention in a general way of the disciples who had assembled 
 with the eleven ; but how many there were he does not say. 
 Clirysostom refers it to the ascension, and explains the word 
 eirdvw to mean, from on high} Unquestionably, as to what 
 he says in reference to his having appeared to James apart, 
 this may have been subsequently to the ascension. 
 
 By all the Apostles I understand not merely the twelve, 
 
 J Granville Penn supposes that the common reading ura toT; lulina — 
 then to the twelve, is a corruption for utx to?? ^s ^sxa — a^id then to the 
 ten, understanding the Apostle as meaning, that Christ appeared first to 
 Cephas, and then to the other ten. Dr. Adam Clarke, after stating that 
 " instead of ludiy.a,, twelve, 'ivhiKo., eleven, is the reading of D* E F G, 
 Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, 
 and several of the Fathers," and that " this reading is supported by Mark 
 xvi. 14," remarks : " Perhaps the term twelve is used here merely to point 
 out the society of the Apostles, who, though at this time they were only 
 eleven, were still called the twelve, because this was their origiiial number, 
 and. a number Avhich was afterwards ^??ecZ up." " The twelve was a name, 
 not of number, but of office." — M^ Knight. — Ed. 
 
 2 C'est a dire, les Cents ;" — " That is to say, the Hundred." 
 
 ^ The reader will find the same term referred to by Calvin when com- 
 menting on 1 Cor. X. 8. (See Calvin on the Corinthians, vol. i. p. 324, 
 n. 3.)— Ed. 
 
 ^ " This peculiar use of iTavu for TkiTov, (which seems to have been po- 
 pular or provincial, not being found in the Classical writers,) occurs also in 
 Mark xiv. 5, but with a genitive. Perhaps, however, it has properly no 
 regimen, but is used parenthetically, like the Latin plus trecentos, 300 and 
 more." — Bloomjield. The word iTavu is used in a similar way in the Sep- 
 tuagint. Thus in Exodus xxx. 14, arro tiKoa-enrov; xon Wavu — -from twenty 
 years old and above, and in Lev. xxvii. 7, a.To i^^/covrx Wuv x,a,t Wkvu — 
 from sixty years old and above. — Ed. 
 
12 COMMENTARY ON THE CHAP. XV. 8. 
 
 but also those disciples to whom Christ had assigned the 
 office of preaching the gospel^ In proportion as our Lord 
 was desirous that there should be many witnesses of his 
 resurrection, and that it should be frequently testified of, 
 let us know that it should be so much the more surely be- 
 lieved among us. (Luke i. L) Farther, inasmuch as the 
 Apostle proves the resurrection of Christ from the fact that 
 he appeared to many, he intimates by this, that it was not 
 figurative but true and natural, for the eyes of the body can- 
 not be witnesses of a spiritual resurrection. 
 
 8. Last of all to me, as to one horn prematurely. He now 
 introduces himself along with the others, for Christ had 
 manifested himself to him as alive, and invested with glory.^ 
 As it was no deceptive vision, it was calculated to be of use^ 
 for establishing a belief in the resurrection, as he also makes 
 use of this argument in Acts xxvi. 8. But as it was of no 
 small importance that his authority should haA^e the greatest 
 weight and influence among the Corinthians, he introduces, 
 by the way, a commendation of himself personally, but at 
 the same time qualified in such a manner that, w^hile he 
 claims much for himself, he is at the same time exceedingly 
 modest. Lest any one, therefore, should meet him witli the 
 objection : " Who art thou that we should give credit to 
 thee?" he, of his own accord, confesses his unworthiness, 
 and, in the first place, indeed he compares himself to one 
 that is horn prematurely, and that, in my opinion, with re- 
 ference to his sudden conversion. For as infants do not 
 come forth from the womb, until they have been there formed 
 and matured during a regular course of time, so the Lord 
 observed a regular period of time in creating, nourishing, 
 and forming his Apostles. Paul, on the other hand, had 
 been cast forth from the womb when he had scarcely received 
 the vital spark.^ There are some that understand the term 
 
 ^ Calvin's vieAv accords with that of Chrysostom, who says, ri^av yk^ xa) 
 eiwoi k-^'offroXoi, us ot t(ihiu.^Kevra — « for there werc also other Apostles, such 
 as the seventy." — Ed. 
 
 * " En sa vie et gloire immortelle ;" — " In his life and immortal glory." 
 ^ " EUe estoit suffisante et receuable ;"— " It was sufficient and admis- 
 sible." 
 
 * In accordance with the view taken by Calvin, Bloomfield considers 
 
CHAP. XV. 9. FIRST EPISTLE TO THE CORINTHIANS. ] o 
 
 rendered abortive as employed to mean posthumous / but the 
 former term is much more suitable, inasmuch as he was in 
 one moment begotten, and born, and a man of full age. Now 
 this premature birth renders the grace of God more illustri- 
 ous in Paul than if he had by little and little, and by suc- 
 cessive steps, grown up to maturity in Christ. 
 
 9. Fo7^ I am the least It is not certain whether his ene- 
 mies threw out this for the purpose of detracting from his 
 credit, or whether it was entirely of his own accord, that he 
 made the acknowledgment. For my part, while I have no 
 doubt that he was at all times voluntarily, and even cheer- 
 fully, disposed to abase himself, that he might magnify the 
 grace of God, yet I suspect that in this instance he wished 
 to obviate calumnies. For that there were some at Corinth 
 that made it their aim to detract from his dignity by mali- 
 cious slander, may be inferred not only from many foregoing- 
 passages, but also from his adding a little afterwards a com- 
 parison, which he would assuredly never have touched upon 
 if he had not been constrained to it by the wickedness of 
 some. " Detract from me as much as you please — I shall 
 suffer myself to be cast down below the ground — I shall 
 
 the original term 'ix,r^uf/.a, to mean, a child born before the due time, (in 
 Avhich sense the terra abortivus, is employed by Horace, Sat. i. 3. 46,) the 
 Apostle " calling himself so as being an Apostle not formed and matured 
 by previous preparation and instruction." Penn, after quoting the defini- 
 tion given by Eustathius of the term iKr^uf/.a — ro f/.n-ru nrvruf^ivov — an un- 
 formed foetus, remarks : " To all the other Apostles our Lord appeared 
 after his resurrection, when they had attained their adult form in his 
 ministry ; but to St. Paul he appeared at the first moment of his spiritual 
 conception, and before he was formed or moidded." The same view, in 
 substance, is given by M'Knight. " Although he" (Paid) " calls himself 
 an abortive Apostle, it was not on account of his being sensible of any 
 imperfection in his commission, or of any weakness in his qualifications as 
 an Apostle ; for he affirms, 2 Cor. xi. 5, that he was in nothing behind the 
 very greatest of the Apostles ; but he called himself an abortive Apostle, 
 because, as he tells us (verse 9,) he hdiA persecuted the Church of God, and 
 because he was made an Apostle without that previous course of instruc- 
 tion and preparation, which the other Apostles enjoyed who had attended 
 Jesus Clirist during his ministry on earth ; so that, in the proper sense of 
 the word, he was ixr^ufict — one bom before he was brought to maturity. 
 That want, however, was abundantly supplied by the many revelations 
 which his master gave him after he made him an Apostle." — Ed. 
 
 ^ " C'est a dire qui est nay apres la mort de son pere ;" — " That is to 
 say, one that is born after the death of his father," 
 
14 COMMENTARY ON THE CHAP. XV. 10. 
 
 suffer myself to be of no account whatever/ that the good- 
 ness of God towards me may shine forth the more. Let me, 
 therefore, be reckoned the least of the Apostles : nay more, 
 I acknowledge myself to be unworthy of this distinction. 
 For by what merits could I have attained to that honour ? 
 When / persecuted the Church of God, what did I merit ? 
 But there is no reason why you should judge of me accord- 
 ing to my own worth,^ for the Lord did not look to what I 
 was, but made me by his grace quite another man.'' The 
 sum is this, that Paul does not refuse to be the most worth- 
 less of all, and next to nothing, provided this contempt does 
 not impede him in any degree in his ministry, and does not 
 at all detract from his doctrine. He is contented that, as to 
 himself, he shall be reckoned unworthy of any honour, pro- 
 vided only he commends his apostleship in respect of the 
 grace conferred upon him. And assuredly God had not 
 adorned him with such distinguished endowments in order 
 that his grace might lie buried or neglected, but he had de- 
 signed thereby to render his apostleship illustrious and dis- 
 tinguished. 
 
 10. And his grace was not vain. Those that set free-will 
 in opposition to the grace of God, that whatever good we 
 do may not be ascribed wholly to Him, wrest these words 
 to suit their own interpretation — as if Paul boasted, that he 
 had by his own industry taken care that God's grace toward 
 him had not been misdirected. Hence they infer, that God, 
 indeed, offers his grace, but that the right use of it is in man's 
 own power, and that it is in his own power to prevent its 
 being ineffectual. I maintain, however, that these words of 
 Paul give no support to their error, for he does not here 
 claim anything as his own, as if he had himself, indepen- 
 dently of God, done anything praiseworthy. What then ? 
 That he might not seem to glory to no purpose in mere 
 words, while devoid of reality, he says, that he affirms nothing 
 that is not openly apparent. Farther, even admitting that 
 these words intimate, that Paul did not abuse the grace of 
 
 1 " Estre estime moins que rien ;" — " To be esteemed less than nothing." 
 
 2 « Par nia petite et basse condition :" — " By mv little and low con- 
 dition." 
 
CHAP. XV. 1 0. FIRST EPISTLE TO THE CORINTHIANS. 1 5 
 
 God, and did not render it ineffectual by his negligence, I 
 maintain, nevertheless, that there is no reason on that ac- 
 count, why we should divide between him and God the 
 praise, that ought to be ascribed wholly to God, inasmuch 
 as he confers upon us not merely the power of doing well, 
 but also the inclination and the accomplishment. 
 
 But more abundantly. Some refer this to vain-glorious 
 boasters,^ who, by detracting from Paul, endeavoured to set 
 off themselves and their goods to advantage, as, in their opi- 
 nion at least, it is not likely that he wished to enter upon a 
 contest with the Apostles. When he compares himself, 
 however, with the Apostles, he does so merely for the sake 
 of those wicked persons, who were accustomed to bring them 
 forward for the purpose of detracting from his reputation, 
 as we see in the Epistle to the Galatians. (i. 11.) Hence 
 the probability is, that it is of the Apostles that he speaks, 
 when he represents his own labours as superior to theirs, 
 and it is quite true, that he was superior to others, not 
 merely in respect of his enduring many hardships, encoun- 
 tering many dangers, abstaining from things lawful, and 
 perseveringly despising all perils; (2 Cor. xi. 26;) but also 
 because the Lord gave to his labours a much larger measure 
 of success.^ For I take labour here to mean the fruit of his 
 labour that appeared. 
 
 Not I, hut the grace. The old translator, by leaving out 
 the article, has given occasion of mistake to those that 
 are not acquainted with the Greek language, for in conse- 
 quence of his having rendered the words thus — not /, hut 
 the grace of God with me^ they thought that only the half 
 of the praise is ascribed to God, and that the other half is 
 reserved for man. They, accordingly, understand the mean- 
 ing to be that Paul laboured not alone, inasmuch as he could 
 
 1 " Thrasones." See Calvin on the Corinthians, vol. i. p. 98, n. l.\ 
 
 2 " Dieu donnoit plus heureuse issue a ses labeurs, et les faisoit prou- 
 fiter phis amplement ;"— " God gave to his labours a more prosperous 
 issue, and made them much more successful." 
 
 ^ In the Alexandrine MS, the reading is: oIk iyu h, uxx' v XH'^ '^'>'^ 
 Siov ffhv Ifiot. But not I, but the grace of God with me. — Corresponding to 
 this is the rendering of Wiclif, (1380,)— ^?<^ not I, but the grace of God 
 with mr. — Ed. 
 
16 COMMENTARY ON THE CHAP. XV. 10- 
 
 do nothing without co-operating grace/ but at the same 
 time it was under the influence of his own free-will, and by 
 means of his own strength. His words, however, have quite 
 a different meaning, for what he had said was his own, he 
 afterwards, correcting himself, ascribes wholly to the grace 
 of God — luholly, I say, not in part, for whatever he might 
 have seemed to do, was wholly, he declares, the work of 
 grace. A remarkable passage certainly, both for laying low 
 the pride of man, and for magnifying the operation of Di- 
 vine grace in us. For Paul, as though he had improperly 
 made himself the author of anything good, corrects what he 
 had said, and declares the grace of God to have been the 
 efficient cause of the whole. Let us not think that there is 
 here a mere pretence of humility.^ It is in good earnest 
 that he speaks thus, and from knowing that it is so in truth. 
 Let us learn, therefore, that we have nothing that is good, 
 but what the Lord has graciously given us, that we do no- 
 thing good but what he worketh in us, (Phil. ii. 13) — not 
 that we do nothing ourselves, but that we do nothing with- 
 out being influenced — that is, under the guidance and im- 
 pulse of the Holy Spirit. 
 
 11. Therefore whether i"< u-ere I or 11. Sive ego igitur, sive illi, ita 
 they, so we preach, and so ye be- praedicamus, et ita credidistis. 
 lieved. 
 
 12. Now, if Christ be preached that 12. Si autem Christus pr«edica- 
 
 ^ See Institutes, vol. i. pp. 307, 354. 
 
 2 Heideggerus seems to have had Calvin's exposition here in his view 
 in the following observations on the expression made use of by the Apostle: 
 " Non Gratia Dei mecum, uti vetus Itala vertit, quasi effectus inter Gra- 
 tiam Dei, et Pauli arbitrium distribueretur ; nihil enim habuit ipse, quod 
 non acceperit ; sed ^ <rvv liu,oi quce mecum, ut totum et in sohdum omne 
 gratise soli acceptum feratur. Neque ita loquitur solius humilitatis et 
 modestise expHcandse ergo, quanquam et banc testari voluit ; sed quia po- 
 tens ilia gratia demonstratio et testimonium irrefragabile erat resurrec- 
 tionis Domini." — " Not the grace of God with me, as the old Italic ver- 
 sion renders it, as though the effect were divided between God's grace and 
 Paul's free-will ; for he has nothing that he has not received, but h <rhy 
 If^oi, which with me, that every thing may be wholly and entirely ascribed 
 to grace alone. Nor does he speak thus, merely for the purpose of show- 
 ing humility and modesty, though he had it also in view to testify this, but 
 because that grace was a powerful demonstration and irrefragable testi- 
 mony of our Lord's resurrection." — Heideggeri Labores Exegetici in Cor. 
 (Tiguri. 1700) p.l54.— ^cZ. 
 
CHAP. XV. 12. FIRST EPISTLE TO THE CORINTHIANS. l7 
 
 he rose from the dead, how say some tur excitatus a mortuis, quomodo 
 among you that there is no resurrec- dicimt qiiidam, mortiiorum resurrec- 
 tion of the dead ? tionem non esse ? 
 
 13. But if there be no resurrection 13. Si autem mortuorum resur- 
 of the dead, then is Christ not risen: rectio non est, neque Christus re- 
 
 surrexit. 
 
 14. And if Christ be not risen, 14. Quodsi Christus non resur- 
 then is our preaching vain, and yoiu- rexit, inanis igitur est prsedicatio 
 faith is also vain. nostra, inanis et tides vestra. 
 
 15. Yea, and we are found false 15. Invenimiu- etiam ftilsi testes 
 witnesses of God ; because we have Dei, quia testati sumus a Deo, quod 
 testified of God that he raised up suscitaverit Christum ; quem non 
 Christ : whom he raised not up, if so suscitavit, siquidem mortui non re- 
 be that the dead rise not. surgunt. 
 
 16. For if the dead rise not, then 16. Si enim mortui non resurgunt, 
 is not Clirist raised : neque Christus resurrexit. 
 
 17. And if Christ be not raised, 17. Si autem Christus non resiu-- 
 your faith is vain ; ye are yet m your rexit, vana est fides vestra : adhuc 
 sins. estis in peccatis vestris. 
 
 18. Then they also wliich are fal- 18. Ergo et qui obdormierunt in 
 len asleep in Christ are perished. Christo perierunt. 
 
 19. If in this life only we have hope 1 9 . Quodsi in hac \dta solum spe- 
 in Christ, we are of all men most ramus in Christo, miserrimi sumus 
 miserable. omnium hominum. 
 
 11. Whether' I or they. Having compared himself with 
 the other Apostles, he now associates himself with them, 
 and them with him, in agreement as to their preaching. 
 " I do not now^ speak of myself, hut we have all taught so 
 with one mouth, and still continue to teach so/' For the 
 verb KTjpvacrofiev {toe preach) is in the present tense — inti- 
 mating a continued act, or perseverance in teaching.^ " If, 
 then, it is otherwise, our apostleship is void : nay more — so 
 ye believed : your religion, therefore, goes for nothing.'' 
 
 12. But of Christ He now begins to prove the resurrec- 
 tion of all of us from that of Christ. For a mutual and re- 
 ciprocal inference holds good on the one side and on the 
 other, both affirmatively and negatively — from Christ to us 
 in this w^ay : If Christ is risen, then lue will rise — If Christ 
 is not risen, then we ivill not rise — from us to Christ on the 
 other hand : If lue rise, then Christ is risen — If we do not 
 rise, then neither is Christ risen. The ground-work of the 
 argument to be di-awn from Christ to us in the former in- 
 ference is this: " Christ did not die, or rise again for himself, 
 
 ^ " Perseuerance a enseigner ceste raesme chose :" — " Perseverance in 
 teaching this same thing." 
 
 VOL. II. B 
 
18 COMMENTARY ON THE CHAP. XV. 14. 
 
 but for US : hence his resurrection is the foundation^ of ours, 
 and what was accomplished in him, must be fulfilled in us 
 also." In the negative form, on the other hand, it is thus : 
 " Otherwise he would have risen again needlessly and to no 
 purpose, because the fruit of it is to be sought, not in his 
 own person, but in his members.'' 
 
 Observe the ground-work, on the other hand, of the former 
 inference to be deduced from us to him ; for the resurrection 
 is not from nature, and comes from no other quarter than 
 from Christ alone. For in Adam we die, and we recover life 
 only in Christ ; hence it follows that his resurrection is the 
 foundation of ours, so that if that is taken away, it cannot 
 stand.^ The ground- work of the negative inference has been 
 already stated ; for as he could not have risen again but on 
 our account, his resurrection would be null and void,^ if it 
 were of no advantage to us. 
 
 14. Then is our preaching vain — not simply as having 
 some mixture of falsehood, but as being altogether an empty 
 fallacy. For what remains if Christ has been swallowed up 
 by death — if he has become extinct — if he has been over- 
 whelmed by the curse of sin — if, in fine, he has been over- 
 come by Satan ? In short, if that fundamental article is 
 subverted, all that remains will be of no moment. For the 
 same reason he adds, that their faith will he vain, for what 
 solidity of faith will there be, where no hope of life is to be 
 seen ? But in the death of Christ, considered in itself,'* there 
 
 1 " La substance et le fondement de la nostre;"— " The substance and 
 foundation of ours." 
 
 2 " Si ce fondement est oste, nostre resurrection ne pourra consister ;" 
 — " If this foundation is taken away, our resurrection cannot possibly 
 stand." 
 
 3 Billroth, when quoting the above statement of Calvin, remarks, that 
 " Calvin seems to have deceived himself with the double meaning of the 
 words which he uses — ' nulla ejus resurrectio foret ;' — these may mean 
 either * ejus resurrectio non est,' or ' ejus resurrectio non est vera resurrec- 
 tio,' his resurrection is no real resurrection, and indeed only the latter suits 
 his view of Paul's argument." It is justly observed, however, by Dr. 
 Alexander, in his translation of Billroth, that Calvin may be considered 
 to have "used the word nulla here in the sense of our null, void, useless," 
 his assertion being to this effect — that " if we rise not, then Christ's resur- 
 rection becomes null." See Biblical Cabinet, vol. xxiii. p. 86. — Ed. 
 
 * " C'est a dire, sans la resurrection ;" — " That is to say, apart from his 
 resurrection." 
 
CHAP. XV. 15. FIRST EPISTLE TO THE CORINTHIANS. 19 
 
 is seen nothing but ground of despair, for he cannot be the 
 author of salvation to others, who has been altogether van- 
 quished by death. Let us therefore bear in mind, that the 
 entire gospel consists mainly in the death and resurrection 
 of Christ, so that we must direct our chief attention to this, 
 if we would desire, in a right and orderly manner, to make 
 progress in the gospel — nay more, if we would not remain 
 barren and unfruitful. (2 Peter i. 8.) 
 
 15. We are also found to be false witnesses. The other 
 disadvantages, it is true, which he has just now recounted, 
 were more serious, as regards us — that faith was made vain 
 — that the whole doctrine of the gospel was useless and 
 worthless, and that we were bereft of all hope of salva- 
 tion. Yet this also was no trivial absurdity — that the 
 Apostles, who were ordained by God to be the heralds of 
 his eternal truth, were detected as persons who had deceived 
 the world with falsehoods ; for this tends to God's highest 
 dishonour. 
 
 The expression, false witnesses of God, we may understand 
 in two ways — either that by lying they used the name of 
 God under a false pretext, or that they were detected as 
 liars, in testifying what they had received from God. The 
 second of these I rather prefer, because it involves a crime 
 that is much more heinous, and he had spoken previously as 
 to men.^ Now, therefore, he teaches that, if the resurrec- 
 tion of Christ is denied, God is made guilty of falsehood in 
 the witnesses that have been brought forward and hired by 
 him.^ The reason, too, that is added, coiTesponds well — 
 because they had declared what was false, not as from them- 
 selves, but from God. 
 
 I am at the same time well aware that there are some that 
 give another rendering to the particle Kara. The old inter- 
 preter renders it against;^ Erasmus, on the other hand — con- 
 
 ^ " Et aussi il auoit desia parle du deshonneur qui en reuindroit aux 
 hommes, c'est a dire aux Apostres et autres prescheurs ;" — '•' And besides, 
 he had spoken previously of the dishonour that resulted from it to men — 
 that is to say, to the Apostles and other preachers." 
 
 * " Comme subornez ;" — " As it were hired." 
 
 ' In accordance with this "Wichf (1380) renders the words thus — "We 
 haw seide witnessynge agens God." — Ed. 
 
20 COMMENTARY ON THE CHAP. XV. 18. 
 
 cerning} But, as it lias also among the Grreeks the force of 
 airo, {from^ this signification appeared to me to be more in 
 accordance with the Apostle's design. For he is not speaking 
 here of the reputation of men, (as I have already stated,^) but he 
 declares that God will be exposed to the charge of falsehood, 
 inasmuch as what they publish has come forth from him. 
 
 17. Ye are yet in your sins. For although Christ by his 
 death atoned for our sins, that they might no more be im- 
 puted to us in the judgment of Grod, and has crucified our 
 old man, that its lusts might no longer reign in us, (Rom. vi. 
 6, 12 ;) and, in fine, has by death destroyed the power of 
 death, and the devil himself, (Heb. ii. 14;) yet there would 
 have been none of all these things, if he had not, by rising 
 again, come off victorious. Hence, if the resurrection is 
 overthrown, the dominion of sin is set up anew. 
 
 18. Then they who are fallen asleejx Having it in view to 
 prove, that if the resurrection of Christ is taken away, faith 
 is useless, and Christianity^ is a mere deception, he had said 
 that the living remain in their sins ; but as there is a clearer 
 illustration of this matter to be seen in the dead, he adduces 
 them as an exam2)le. " Of what advantage were it to the 
 dead that they once were Christians ? Hence our brethren 
 who are now dead, did to no purpose live in the faith of 
 Christ.'' But if it is granted that the essence of the soul is 
 immortal, this argument appears, at first sight, conclusive ; 
 for it will very readily be replied, that the dead have not 
 perished, inasmuch as their souls live in a state of separa- 
 tion from their bodies. Hence some fanatics conclude that 
 there is no life in the period intermediate between death 
 
 ^ RapheUiis adduces two instances of xxra being employed by classical 
 writers in the senseof concerning. Tccvra fAv V/\ ku-tu, -tolvtuv Ui^truv 'ix^H-'^ 
 xiyuv — " And these are things that we may affirm concerning all the Per- 
 sians." — (Xen. Cyrop., Book i. p. 6, Une 33.) 'o x.a.Ta. tuv tix,vuv no.) Wi<r- 
 
 TUfAuv Xiynv tla^xf^iv ravrov xat x-cctu. tTh cc^iTn; (fia,Tiov Itrriv " What WC are 
 
 accustomed to say in reference to the arts and sciences, may also be said 
 in reference to virtue." — (Plutarch, chap. A .) Bloomfield suggests that the 
 Apostle probably employed x.a,Ta. in the " very rare " sense of concerning, 
 "as wishing to include the sense — to the prejudice of— which, falsification 
 would occasion, inasmuch as it would almost imply a Avant of power in 
 God to raise the dead, for the Gentile philosophers denied it." — Ed. 
 
 2 See p. ]9. 
 
 ^ •' La profession de Chrestiente ;" — " The profession of Christianity." 
 
CHAP. XV. 19. FIRST EPISTLE TO THE CORINTHIANS. 21 
 
 and the resurrection ; but this frenzy is easily refuted.^ For 
 although the souls of the dead are now living, and enjoy 
 quiet repose, yet the whole of their felicity and consolation 
 depends exclusively on the resurrection ; because it is Avell 
 with them on this account, and no other, that they wait for 
 that day, on which they shall be called to the possession of 
 the kingdom of God. Hence as to the hope of the dead, all 
 is over, unless that day shall sooner or later arrive. 
 
 19. But if 171 this life. Here is another absurdity — that 
 we do not merely by believing lose our time and pains, in- 
 asmuch as the fruit of it perishes at our death, but it were 
 better for us not to believe ; for the condition of unbelievers 
 were preferable, and more to be desired. To believe in this 
 life means here to limit the fruit of our faith to this life, so 
 that our faith looks no farther, and does not extend beyond 
 the confines of the present life. This statement shows more 
 clearly that the Corinthians had been imposed upon by some 
 mistaken fancy of a figurative resurrection, such as Hymen- 
 eus and Philetus, as though the last fruit of our faith were 
 set before us in this life. (2 Tim. ii. 17, 18.) For as the 
 resurrection is the completion of our salvation, and as to all 
 blessings is, as it were, the farthest goal,^ the man who says 
 that our resurrection is already past, leaves us nothing 
 better to hope for after death. However this may be, this 
 passage gives at all events no countenance to the frenzy of 
 those who imagine that the soul sleeps as well as the body, 
 until the day of the resurrection.^ They bring forward, it is 
 
 ^ It is mentioned by Beza in his life of Calvin, that before leaving France 
 in 1534, he " published his admirable treatise, entitled Psjchopannychia, 
 against the error of those who, reviving a doctrine which had been held in 
 the earliest ages, taught that the soul, when separated from the body, falls 
 asleep.'"' — Calvin's Tracts, vol. i. p. xxvi. — Ed. 
 
 2 This statement as to the resurrection is strikingly in contrast with the 
 celebrated sentiment of Horace. (Epist. i. 16, 79.) " Mors est ultima hnea 
 rerum ;" — " Death is the ultimate limit of things." Heathen philosophers 
 denied the possibiHty of a resurrection. Thus Pliny, Hist. Nat. L. ii. c. 
 7, says — " Revocare defunctos ne Deus quidem potest :" — " To call back 
 the dead is what God himself cannot do." 
 
 3 Parens, in commenting on this passage, adverts in the foUowing terms 
 to the tenet above referred to — " Nequaquam vero hinc sequitur, quod 
 Psychopannychitae finxerunt : animas post mortem dormire, aut in nihilum 
 cum corporibus redigi. Per ire enim dicuntiu: infideles quoad animas, non 
 physice, quod corruptae intereant ; sed theologice, quod viventes felicita- 
 
22 • COMMENTARY ON THE CHAP. XV. 19. 
 
 true, this objection — that if the soul continued to live when 
 separated from the body, Paul would not have said that, if 
 the resurrection were taken away, we would have hope only 
 in this life, inasmuch as there would still be some felicity 
 remaining for the soul. To this, however, I reply, that 
 Paul did not dream of Elysian fields,^ and foolish fables of 
 that sort, but takes it for granted, that the entire hope of 
 Christians looks forward to the final day of judgment — that 
 pious souls do even at this day rest in the same expectation, 
 and that, consequently, ^YQ are bereft of everything, if a 
 confidence of this nature deceives us. 
 
 But why does he say that we would he the most miserable 
 of all men, as if the lot of the Christian were worse than 
 that of the wicked ? For all things, says Solomon, happen 
 alike to the good and to the had. (Eccles. ix. 2.) I answer, 
 that all men, it is true, whether good or bad, are liable to 
 distresses in common, and they feel in common the same 
 . inconveniences, and the same miseries ; but there are two 
 reasons why Christians have in all ages fared w^orse, in addi- 
 tion to w^hich, there was one that was peculiar to the times 
 of Paul. The first is, that w^hile the Lord frequently chas- 
 tises the wicked, too, with his lashes, and begins to inflict 
 his judgments upon them, he at the same time peculiarly 
 afflicts his own in various ways ; — in the first place, because 
 he chastises those whom he loves, (Heb. xii. 6 ;) and secondly, 
 in order that he may train them to patience, that he may 
 try their obedience, and tliat he may gradually prepare them 
 by the cross for a true renovation. However it may be as 
 to this, that statement always holds good in the case of be- 
 lievers — It is time, that judgment should hegin at the house 
 of God. (Jer. xxv. 29 ; 1 Pet. iv. 1 7.^) Again, we are reck- 
 
 tern coelestem non consequantur ; sed in tartara ad psenas solse vel cum 
 corporibus tandem detrudantur ;"— " By no means, however, does it follow 
 from this, according to the contrivance of the soul- sleepers, that souls sleep 
 a.fter death, or are reduced to nothing along with the body. For unbe- 
 lievers are said to perish as to their souls, not physically, as though they 
 corrupted and died, but theologically, because, while living, they do not 
 attain heavenly felicity, but are at length thrust down to hell for punish- 
 ment, alone, or along with the body." — Ed. 
 
 ^ Described at great length by Virgil. {Mn. 6, 637-703.)— fJc?. 
 
 8 Calvin, in conmienting on 1 Peter iv. 17, when speaking oi judgment 
 
CHAP. XV. 19. FIRST EPISTLE TO THE CORINTHIANS. 23 
 
 oned as sheep appointed for slaughter. (Ps. xliv. 23.) Again, 
 ye are dead, and your life is hid with Christ in God. (Col. 
 iii. 3.) Meanwhile, the condition of the wicked is for the 
 most part the more desirable, because the Lord feeds them 
 up, as hogs for the day of slaughter. 
 
 The second reason is, that believers, even though they 
 should abound in riches and in blessings of every kind, they 
 nevertheless do not go to excess, and do not gormandize at 
 their ease ; in fine, they do not enjoy the world, as unbe- 
 lievers do, but go foi^ward with anxiety, constantly groaning, 
 (2 Cor. V. 2,) partly from a consciousness of their weakness, 
 and partly from an eager longing for the future life. Unbe- 
 lievers, on the other hand, are wholly intent on intoxicating 
 themselves with present delights.^ 
 
 The third reason, which was peculiar, as I have said,^ to 
 the age of the Apostle, is — that at that time the name of 
 Christians was so odious and abominable, that no one could 
 then take upon himself the name of Clirist without exposing 
 his life to imminent peril. It is, therefore, not without good 
 reason that he says that Christians would be the most miser- 
 able of all men, if their confidence were confined to this world 
 
 20. But now is Christ risen from 20. Nunc autem Christus resur- 
 the dead, and become the first-fruits rexit a mortuis, primitise eorum qui 
 of them that slept. domierunt, fuit. 
 
 21. For since by man came death, 21. Quandoquidem enim per ho- 
 by man came also the resurrection minem mors, etiam per hominem 
 of the dead. resurrectio mortuorum. 
 
 22. For as in Adam all die, even 22. Quemadmodum enim in Adam 
 so in Christ shall all be made aUve. omnes moriuntur, ita et in Christo 
 
 omnes vivificabuntur. 
 
 beginning at the house of God, says : " Ideo dicit Paulus, (1 Cor. xv. 19,) 
 Christianos sublata fide resurrectionis, omnium hominum miserrimos fore : 
 et merito, quia durn alii absque metu sibi indulgent, assidue ingemiscunt 
 fideles : dum aliorum peccata dissimulat Deus, et alios torpore sinit, suos 
 sub crucis disciplina multo rigidius exercet ;" — " Hence Paul says, and 
 justly, (1 Cor. xv. 19,) that Christians, if the hope of a resiu-rection were 
 taken away, would be of all men the most miserable, because, while others 
 indulge themselves without fear, believers incessantly groan : while God 
 seems to let the sins of others pass unnoticed, and allows others to be in a 
 torpid state, he exercises his own people more strictly under the discipline 
 of the cross." — Ed. 
 
 1 " Es voluptez et delices de ce monde ;" — " With the pleasures and 
 delights of this world." 
 
 8 See p. 22. j 
 
24 COMMENTARY ON THE CHAP. XV. 20. 
 
 23. But every man in liis own or- 23. Unusquisque autem in pro- 
 der: Christ the first-fruits; after- prio ordine. Primitiae Christus, 
 ward they that are Christ's at his deinde, qui Cliristi erunt in adventu 
 coming. ipsius. 
 
 24. Then cometh the end, when 24. Postea finis, quum tradiderit 
 he shall have delivered up the king- regnum Deo et Patri, quum abole- 
 dom to God, even the Father ; when verit omnem principatum, et omnem 
 he shall have put down all rule, and potestatem, et virtutem. 
 
 all authority and power. 
 
 25. iJ'or he must reign, till he 25. Oportet enim ipsum regnare, 
 hath put all enemies under his feet, donee posuerit omnes inimicos sub 
 
 pedes suos. 
 
 26. The last enemy that shall be 26. Novissimus destruetur liostis 
 destroyed is death, mors. 
 
 27. For he hath put all things 27. Omnia enim subjecit sub pe- 
 under his feet. But when he saitli, des eius : quum omnia dixerit, cla- 
 AU things are put under him, it is rum est, quod omnia sunt subjecta 
 manifest that he is excepted which praeter eum, qui omnia illi subjecit. 
 did put all things under him. 
 
 28. And when all things shall be 28. Quum autem subjecerit illi 
 subdued unto him, then shall the omnia, tunc et ipse Filius subjicie- 
 Son also himself be subject unto tur ei, qui omnia illi subjecit, ut sit 
 him that put all things under him, Deus omnia in omnibus. 
 
 that God may be all in all. 
 
 20. But noiu hath Christ risen. Having shown what dread- 
 ful confusion as to everything would follow, if we were to 
 deny that the dead rise again, he now again assumes as 
 certain, what he had sufficiently established previousl}^ — that 
 Christ has risen; and he adds that he is i\\Q first-fruits,^ by 
 a similitude taken, as it appears, from the ancient ritual of 
 the law. For as in the first-fruits the produce of the entire 
 year w^as consecrated, so the power of Christ's resurrection 
 is extended to all of us — unless you prefer to take it in a 
 more simple way — that in him the first fruit of the resur- 
 rection was gathered. I rather prefer, however, to under- 
 stand the statement in this sense — that the rest of the dead 
 
 ^ " Although the resurrection of Christ, compared with first-fruits of 
 any kind, has very good harmony with them, yet it more especially agrees 
 with the oft'ering of the sheaf, commonly called "1D1V, omer, not only as 
 the thing itself, but also as to the circumstances of the time. For first 
 there was the passover, and the day following was a sabhatic day, and on 
 the ^ny following that, the first-fruits Avere offered. So Christ, o\m passo- 
 ver, was crucified : the day following his crucifixion was the Sabbath, and 
 the day following that, he, the first fruits of them that slept, rose again. 
 All who died before Christ, and Avere raised again to life, died afterwards ; 
 but Christ is the first-fruits of all who shall be raised from the dead to 
 die no more." — Lightfoot. — Ed. 
 
CHAP. XV. 23. FIRST EPISTLE TO THE CORINTHIANS. 25 
 
 will follow liim, as the entire harvest does the first-fruits;^ 
 and this is confirmed by the succeeding statement. 
 
 21. Since hy man came death. The point to be proved is, 
 that Christ is the first-fruits, and that it was not merely as 
 an individual that he was raised up from the dead. He 
 proves it from contraries, because death is not from nature, 
 but from man's sin. As, therefore, Adam did not die for 
 himself alone, but for us all, it follows, that Christ in like 
 manner, who is the antitype,^ did not rise for himself alone ; 
 for he came, that he might restore everything that had been 
 ruined in Adam. 
 
 We must observe, however, the force of the argument ; for 
 he does not contend by similitude, or by example, but has 
 recourse to opposite causes for the purpose of proving oppo- 
 site effects. The cause of death is Adam, and we die in 
 him : hence Christ, whose office it is to restore to us what 
 we lost in Adam, is the cause of life to us ; and his resurrec- 
 tion is the ground-work and pledge of ours. And as the 
 former was the beginning of death, so the latter is of life. 
 In the fifth chapter of the Romans he follows out the same 
 comparison ; but there is this difference, that in that passage 
 he reasons respecting a spiritual life and death, while he 
 treats here of the resurrection of the body, which is the fruit 
 of spiritual life. 
 
 23. Eve7'y one in Jiis own order. Here we have an antici- 
 
 ^ " The Jlrst-ftniits were by the command of God presented to him at a 
 stated season, not only as a token of the gratitude of the Israehtes for his 
 bounty, but as an earnest of the approaching harvest. In this sense he 
 is called the first-fruits of the dead. He was the first in order of time, 
 for although some were restored to life by the Prophets, and by himself 
 during his personal ministry, none came out of their graves to return to 
 them no more till after his resurrection ; and as he was the first in re- 
 spect of time, so he was the first in order of succession ; all the saints 
 following him as the harvest followed the presentation of the first-fruits 
 of the temple. The interval is long, and the dreary sterility of the grave 
 might justify the thought, that the seed committed to it has perished for 
 ever. But our hope rests upon his power, which can make the wilderness 
 blossom as the rose ; and we wait till heavenly influences descend as the 
 dew of herbs, when the barren soil shall display all the luxuriance of vege- 
 tation, and death itself shall teem with life." — Dick's Theology, vol. iv. 
 pp. 50, 51.— Ed. 
 
 2 "Le premier patron de la resurrection pour opposer a la mort 
 d'Adam ;" — " The first pattern of the resurrection, in opposition to the 
 death of Adam." 
 
26 COMMENTARY ON THE CHAP. XV. 24. 
 
 pation of a question that might be proposed : " If Christ's 
 life/' some one might say, " draws ours along with it, whj 
 does not this appear ? Instead of this, while Christ has risen 
 from the grave, we lie rotting there." Paul's answer is, that 
 God has appointed another order of things. Let us there- 
 fore reckon it enough, that we now have in Christ the first- 
 fruits,^ and that his coming^ will be the time of our resur- 
 rection. For our life must still be hid with him, because he 
 has not yet appeared. (Col. iii. 3, 4.) It would therefore 
 be preposterous to wish to anticipate that day of the revela- 
 tion of Christ. 
 
 24. Then cometh the end, when he shall have delivered. He 
 put a bridle upon the impatience of men, when he forewarned 
 them, that the fit time for the new life^ would not be before 
 Christ's coming. But as this world is like a stormy sea, in 
 which we are continually tossed, and our condition is so un- 
 certain, or rather is so full of troubles, and there are in all 
 things such sudden changes, this might be apt to trouble 
 weak minds. Hence he now leads them forward to that 
 day, saying that all things will be set in order. Then, there- 
 fore, shall come the end — that is, the goal of our course — a 
 quiet harbour — a condition that will no longer be exposed 
 to changes ; and he at the same time admonishes us, that 
 that end must be waited for, because it is not befitting that 
 we should be crowned in the middle of the course. In what 
 respect Christ will deliver up the kingdom to the Father, will be 
 explained in a little. "When he says, God and the Father, this 
 may be taken in two senses — either that God the Father is 
 called the God and Father of Christ, or that the name of 
 Father is added by way of explanation. The conjunction et 
 {and) will in the latter case mean namely. As to iheformsr 
 signification, there is nothing either absurd, or unusual, in 
 the saying, that Christ is inferior to God, in respect of his 
 human nature. 
 
 ^ " Les premices de la resurrection ;" — " The first-fruits of the resurrec- 
 tion." 
 
 2 " Quand il viendra en jugement ;" — " When he will come to judg- 
 ment." 
 
 » " C'est a dire, de la resurrection ;"— " That is to say, of the resurrec- 
 tion." 
 
CHAP. XV. 24. FIRST EPISTLE TO THE CORINTHIANS. 27 
 
 When he shall have abolished all rule. Some understand 
 this as referring to the powers that are opposed to Christ 
 himself; for they have an eye to what immediately follows, 
 until he shall have put all his enemies, &c. This clause, 
 how^ever, corresponds with what goes before, when he said, 
 that Christ would not sooner deliver up the kingdom. Hence 
 there is no reason why we should restrict in such a manner 
 the statement before us. I explain it, accordingly, in a 
 general way, and understand by it — all powers that are 
 lawful and ordained by God. (Rom. xiii. 1.) In the first 
 place, what we find in the Prophets (Is. xiii. 10 ; Ezek. 
 xxxii. 7) as to the darkening of the sun and moon, that 
 God alone may shine forth, while it has begun to be fulfilled 
 under the reign of Christ, wnll, nevertheless, not be fully 
 accomplished until the last day ; but then every height 
 shall be brought low, (Luke iii. 5,) that the glory of God may 
 alone shine forth. Farther, we know that all earthly prin- 
 cipalities and honours are connected exclusively w^ith the 
 keeping up of the present life, and, consequently, are a part 
 of the world. Hence it follow^s that they are temporary. 
 
 Hence as the world will have an end, so also will govern- 
 ment, and magistracy, and laws, and distinctions of ranks, 
 and different orders of dignities, and everything of that 
 nature. There will be no more any distinction between ser- 
 vant and master, between king and peasant, between magis- 
 trate and private citizen. Nay more, there will be then an 
 end put to angelic principalities in heaven, and to ministries 
 and superiorities in the Church, that God may exercise his 
 power and dominion by himself alone, and not by the hands 
 of men or angels. The angels, it is true, will continue to 
 exist, and they w^ill also retain their distinction. The 
 righteous, too, will shine forth, every one according to the 
 measure of his grace ; but the angels will have to resign the 
 dominion, which they now exercise in the name and by the 
 commandment of God. Bishops, teachers, and Prophets will 
 cease to hold these distinctions, and will resign the office 
 which they now discharge. Rule, and authority, and potuer 
 have much the same meaning in this passage; but these three 
 terms are conjoined to bring out the meaning more fully. 
 
28 COMMENTARY ON THE 
 
 25. For he must reign. He proves that tlie time is not yet 
 come when Christ will deliver up the kingdom to the Father, 
 with the view of showing at the same time that the end has 
 not yet come, when all things will be put into a right and 
 tranquil state, because Christ has not yet subdued all his 
 enemies. Now that must be brought about, because the 
 Father has placed him at his right hand with this under- 
 standing, that he is not to resign the authority that he has 
 received, until they have been subdued under his power. 
 And this is said for the consolation of the pious, that they 
 may not be impatient on account of the long delay of the 
 resurrection. This statement occurs in Ps. ex. 1. 
 
 Paul, however, may seem to refine upon the word until 
 bevond what the simple and natural meaning of the word 
 requires ; for the Spirit does not in that passage give inti- 
 mation of what shall be afterwards, but simply of what must 
 be previously. I answer, that Paul does not conclude that 
 Christ will deliver up the kingdom to the Father, on the 
 ground of its having been so predicted in the Psalm, but he 
 has made use of this quotation from the Psalm, for the pur- 
 pose of proving that the day of delivering up the kingdom 
 had not yet arrived, because Christ has still to do with his 
 enemies. Paul, however, explains in passing what is meant 
 by Christ's sitting at the right hand of the Father, when in 
 place of that figurative expression he makes use of the simple 
 word reign. 
 
 The last enemy — death. We see that there are still many 
 enemies that resist Christ, and obstinately oppose his reign. 
 But death will be the last enemy ^ that will be destroyed. 
 Hence Christ must still be the administrator of his Father's 
 
 1 " It may not be improper to remark that there is an inaccuracy in 
 cm- common version, \vhich so vitiates its application that it does not seem 
 to sustain the conclusion to Avhich the Apostle had arrived. It was his 
 purpose to establish the perfection of our Savioiur's conquest, the advance- 
 ment of his triumphs, and the prostration of all enemies whatever beneath 
 his power. Now to say that ' the last enemy that shall be destroyed is 
 death,' by no means affords a proof of this position. Though death 
 might be destroyed, and be the last enemy that should be destroyed, it 
 Avould not thence appear but that other enemies might remain not de- 
 stroyed. But the proper rendering is, ' Death, the last enemy, should be 
 destroyed.' "—R. Hall's Works, (Lond. 1846,) vol. vi. pp. 140, 141.— ^c?. 
 
CHAP. XV. 27. FIRST EPISTLE TO THE CORINTHIANS. 29 
 
 kingdom. Let believers, therefore, be of good courage, and 
 not give up hope, until everything that must precede the 
 resurrection be accomplished. It is asked, however, in what 
 sense he affirms that death shall be the last enemy^ that will 
 he destroyed, when it has been already destroyed by Christ's 
 death, or at least by his resurrection, which is the victory 
 over death, and the attainment of life ? I answer, that it was 
 desti^oyed in such a way as to be no longer deadly to be- 
 lievers, but not in such a way as to occasion them no un- 
 easiness. The Spirit of God, it is true, dwelling in us is 
 life ; but we still carry about with us a mortal body. (1 
 Peter i. 24.) The substance of death in us will one day be 
 drained off, but it has not been so as yet. We are horn 
 again of incorruptihle seed, (1 Peter i. 23,) but we have not 
 yet arrived at perfection. Or to sum up the matter briefly in 
 a similitude, the sword of death which could penetrate into 
 our very hearts has been blunted. It wounds nevertheless 
 still, but without any danger -^ for we die, but by dying we 
 enter into life. In fine, as Paul teaches elsewhere as to 
 sin, (Rom. vi. 12,) such must be our view as to death — that 
 it diuells indeed in us, but it does not reign. 
 
 27. He hath put all things under his feet. Some think 
 that this quotation is taken from Psalm viii. 7, and I have 
 no objection to this, though there would be nothing out of 
 place in reckoning this statement to be an inference that is 
 
 ^ " Ultimum vero sen novissimum hostem cur vocat ? CJirysostonms putat, 
 quia ultimo accessit. Primus fuit Satan, solicitans hominem ad pecca- 
 turn. Alter voluntas hominis, sponte se a Deo avertens. Tertius pecca- 
 tum. Quartus denique mors, superveniens peceato. Sed hand dubie 
 Apostolus novissimum vocat duratione, respectu aliorum externorum hos- 
 tium Ecclesiae, quos Christus in fine abolebit omnes. Postremo et mor- 
 tem corporalem pellet, suscitando omnes ex morte: ut hoc mortale induat 
 immortalitatem ;" — " But why does he call it (death), the latest or last 
 enemy ? Chrysostom thinks, because it came last. The Jirst was Satan 
 tempting man to sin. The second — man's will, voluntarily turning aside 
 from God. The thhrl — sin. Then at length the fonrth — death, follow- 
 ing in the train of sin. There can be no doubt, however, that the Apostle 
 calls it the last in respect of duration, in relation to the other external 
 enemies of the Church, all of which Christ will in the end abolish. Last 
 of all, he will drive away the death of the body, by raising up all from 
 death, that this mortal may put on immortality." Fareus in loc. — Ed. 
 
 2 " Mais c'est sans danger de mort ;" — " But it is without danger of 
 death." 
 
30 COMMENTARY ON THE CHAP. XV. 27. 
 
 drawn by Paul from the nature of Christ's kingdom. Let 
 us follow, however, the more generally received opinion. 
 Paul shows from that Psalm, that God the Father has con- 
 ferred upon Christ the power of all things, because it is said. 
 Thou hast put all things under his feet. The words are in 
 themselves plain, were it not that there are two difficulties 
 that present themselves — first, that the Prophet speaks 
 here not of Christ alone, but of the whole human race ; and 
 secondly, that by all things he means only those things that 
 have to do wdth the convenience of the life of the body, as 
 we find in Gren. ii. 19. The solution of the former difficulty 
 is easy ; for as Christ is the first-born of every creature, 
 (Coi. i. 15,) and the heir of all things, (Heb. i. 2,) Grod, the 
 Father, has not conferred upon the human race the use of 
 all creatures in such a way as to hinder that in the mean 
 time the chief power, and, so to speak, the rightful domi- 
 nion, remain in Christ's hands. Farther, we know, that 
 Adam lost the right that had been conferred upon him, so 
 that we can no longer call anything our own. For the earth 
 was cursed, (Gren. iii. 1 7,) and everything that it contains ; 
 and it is through Christ alone that we recover what has been 
 taken from us.^ It is with propriety, therefore, that this 
 commendation belongs to Christ personally — that the Father 
 has put all things under his feet, inasmuch as we rightfully 
 possess nothing except in him. For how shall we become 
 heirs of Grod, if we are not his sons, and by whom are we 
 made his sons but by Christ ? 
 
 The solution of the second difficulty is as follows — that the 
 Prophet, it is true, especially mentions /o?^^5 of heaven, fishes 
 of the sea, and beasts of the field, because this kind of domi- 
 nion is visible, and is more apparent to the eye ; but at the 
 same time the general statement reaches much farther — to 
 the heavens and the earth, and everything that they con- 
 tain. Now the subjection must have a corrrespondence with 
 the character of him who rules — that is, it has a suitable- 
 ness to his condition, so as to correspond with it. Now 
 
 ^ The reader will find the same difficulties solved by Calvin in his 
 Commentary on the Psalms, vol. i. pp. 106, 108. — Ed. 
 
CHAP. XV. 27. FIRST EPISTLE TO THE CORINTHIANS. 31 
 
 Christ does not need animals for food, or other creatures for 
 any necessity. He rules, therefore, that all things may 
 be subservient to his glory, inasmuch as he adopts us as 
 participants in his dominion. The fruit of this openly appears 
 in visible creatures ; but believers feel in their consciences 
 an inward fruit, which, as I have said, extends farther. 
 
 All things put under him, except him who j^ut all things 
 under him. He insists uj)on two things — first, that all 
 things must be brought under subjection to Christ before 
 he restores to the Father the dominion of the world, and 
 secondly, that the Father has given all things into the hands 
 of his Son in such a way as to retain the principal right in 
 his own hands. From the former of these it follows, that 
 the hour of the last judgment is not yet come — from the 
 second, that Christ is now the medium between us and the 
 Father in such a way as to bring us at length to him. 
 Hence he immediately infers as follows : After he shall 
 have subjected all things to him, then shall the Son subject 
 himself to the Father. " Let us wait patiently until Christ 
 shall vanquish all his enemies, and shall bring us, along with 
 himself, under the dominion of God, that the kingdom of 
 God may in every respect be accomplished in us.'' 
 
 This statement, however, is at first view at variance with 
 what we read in various passages of Scripture respecting the 
 eternity of Christ's kingdom. For how will these things 
 correspond — Of his kingdom there ivill be no end, (Dan. vii. 
 14, 27 ; Luke i. 83 ; 2 Peter i. 11,) and He himself shall be 
 subjected ? The solution of this question will open up Paul's 
 meaning more clearly. In the fi7'st place, it must be ob- 
 served, that all power was delivered over to Christ, inasmuch 
 as he was manifested in the flesh. It is true that such dis- 
 tinguished majesty would not correspond with a mere man, 
 but, notwithstanding, the Father has exalted him in the same 
 nature in which he was abased, and has given him a name, 
 before which every knee must bow, &c. (Phil. ii. 9, 10.) 
 Farther, it must be observed, that he has been appointed 
 Lord and highest King, so as to be as it were the Father's 
 Vicegerent in the government of the world — not that he is 
 employed and the Father unemployed, (for how could that 
 
32 COMMENTARY ON THE CHAP. XV. 27- 
 
 be, inasmuch as lie is the wisdom and counsel of tlie Father, 
 is of one essence with him, and is therefore himself God ?) 
 But the reason why the Scripture testifies, that Christ now 
 holds dominion over the heaven and the earth in the room 
 of the Father is — that w^e may not think that there is any 
 other governor, lord, protector, or judge of the dead and 
 living, but may fix our contemplation on him alone.^ We 
 acknowledge, it is true, God as the ruler, but it is in the 
 face of the man Christ. But Christ will tlien restore the 
 kingdom which he has received, that we may cleave wholly 
 to God.^ Nor will he in this way resign the kingdom, but 
 wdll transfer it in a manner from his humanity to his glorious 
 divinity, because a way of approach will then be opened up, 
 from which our infirmity now keeps us back. Thus then 
 Christ will be subjected to the Father, because the vail being 
 then removed, w^e shall openly behold God reigning in his 
 
 ^ " Mais que nous fichions les yeiix cle nostre entendement en liiy seul ;" 
 — " But that we may fix the eyes of our understanding on him alone." 
 
 ^ " The mediatorial kingdom of Christ .... will end when its design 
 is accomplished ; he will cease to exercise an authority which has no longer 
 an object. When all the elect are converted by the truth, and, being col- 
 lected into one body, are presented to the Father ' a glorious Chm-ch, not 
 having spot, or wrinkle, or any such thing ;' when idolatry, superstition, 
 and heresy are overthrown, arid all evil is expelled from the kingdom of 
 God ; Avhen the plans and efforts of Avicked spirits are defeated, and they 
 are shut up in their prison, from which there is no escape ; when death 
 has yielded up his spoils, and laid his sceptre at the feet of his Conqueror ; 
 when the grand assize has been held, his impartial sentence has pronounced 
 the doom of the human race, and their everlasting abodes are allotted to 
 the righteous and the ungodly, nothing Avill remain to be done by the 
 power with which our Saviour was invested at his ascension ; and his work 
 being finished, his commission will expire. On this subject Ave cannot 
 speak Avith certainty, and are in great danger of error, because the event 
 is future, and our information is imperfect. Here analogy fails, and the 
 utmost caution is necessary in borrowing an illustration from human 
 affairs ; but Avithout insinuating that the tAvo cases are exactly similar, 
 may Ave not say, that as a regent or vicegerent of a King to whom the 
 royal authority has been intrusted for a time, resigns it at the close, and 
 the sovereign himself resumes the reins of government ; so oiu* Redeemer, 
 who now SAvays the sceptre of the universe, will retiurn his delegated poAA^er 
 to him from Avhom he received it, and a new order of things Avill commence 
 under which the dependence of men upon the Godhead will be immediate ; 
 and Father, Son, and Holy Ghost, one in essence, counsel, and opera- 
 tion, will reign for eA^er over the inhabitants of heaven. This is the 
 probable meaning of the words. Then shall the So7i himself be subject unto 
 him that put all things under him." — Dick's Theology, vol. iii. pp. 250, 
 25\.—Ed. 
 
CHAP. XV. 28. FIRST EPISTLE TO THE CORINTHIANS. S3 
 
 majesty/ and Christ's humanity will then no longer be in- 
 terposed to keep us back from a closer view of God.^ 
 
 28. That God may he all in all. Will it be so in the Devil 
 and wicked men also ? By no means — unless perhaps we 
 choose to take the verb to he as meaning, to he known and 
 openly heheld. In that case the meaning will be : " For the 
 present, as the Devil resists God, as wicked men confound 
 and disturb the order which he has established, and as end- 
 less occasions of offence present themselves to our view, it 
 does not distinctly appear that God is all in all; but w^hen 
 Christ will have executed the judgment which h?tS been com- 
 mitted to him by the Father, and will have cast down Satan 
 and all the wicked, the glory of God will be conspicuous in 
 their destruction. The same thing may be said also respect- 
 ing powers that are sacred and lawful in their kind, for they 
 in a manner hinder God's being seen aright by us in himself. 
 Then, on the other hand, God, holding the government of 
 the heaven and the earth by himself, and without any 
 medium, will in that respect be all, and will consequently at 
 last be so, not only in all persons, but also in all creatures.'' 
 
 This is a pious interpretation,^ and, as it corresponds suf- 
 ficiently well with the Apostle's design, I willingly embrace 
 it. There would, however, be nothing out of place in under- 
 standing it as referring exclusively to believers, in whom 
 God has now begun his kingdom, and will then perfect it, 
 and in such a way that they shall cleave to him wholly. 
 Both meanings sufficiently refute of themselves the wicked 
 frenzies of some who bring forward this passage in proof of 
 them. Some imagine, that God will be all in all in this re- 
 spect, that all things will vanish and dissolve into nothing. 
 Paul's words, however, mean nothing but this, that all things 
 will be brought back to God, as their alone beginning and 
 end, that they may be closely bound to him. Others infer 
 from this that the Devil and all the wicked will be saved — 
 
 ^ " Nous contemplerons iiostre Dieu face a face, regnant en sa maieste;" 
 — "We shall behold our God face to face, reigning in his majesty." 
 
 ^ " Pour nous empescher de veoir de pres la maieste de Dieu ;" — " To 
 keep us back from a near view of the majesty of God." 
 
 ^ " Ce sens contient doctrine saincte ;" — " This view contains sacred 
 doctrine." 
 
 VOL. II. 
 
34 COMMENTARY ON THE CHAP. XV. 29. 
 
 as if God would not altogether be better known in the 
 Devirs destruction, than if be were to associate the Devil 
 with himself, and make him one with himself We see then, 
 how impudently madmen of this sort wrest this statement 
 of Paul for maintaining their blasphemies. 
 
 29. Else what shall they do which 29. Quid alioqui facient qui bap- 
 are baptized for the dead, if the tizantur pro mortuis, si omnino 
 dead rise not at all ? why are they mortui non resurgunt ? quid etiam 
 then baptized for the dead ? baptizantur pro mortuis ? 
 
 30. And why stand we in jeopardy 30. Quid etiam nos periehtamur 
 every hour ? omni hora ? 
 
 31. I protest by your rejoicing 31. Quotidie morior per nostram 
 which I have in Christ Jesus our gloriam, fratres, quam habeo in 
 Lord, I die daily. Christo lesu Domino nostro. 
 
 32. If after the manner of men I 32. Si secundum hominem pug- 
 have fought with beasts at Ephesus, navi ad bestias Ephesi, quid mihi 
 what advantageth it me, if the dead prodest ? edamus et bibamus : eras 
 rise not ? let us eat and drink ; for enim moriemur. 
 
 to-morrow we die. 
 
 33. Be not deceived: evil com- 33. Ne erretis: Mores honestos 
 munications corrupt good manners, corrumpunt mala colloqma. 
 
 34. Awake to righteousness, and 34. Evigilate juste, et ne pec- 
 sin not ; for some have not the cetis : ignorantiam enim Dei quidam 
 knowledge of God : I speak this to habent : ad pudorem vobis incuti- 
 your shame. endum dico. 
 
 29. Else tvhat slioM they do. He resumes his enumera- 
 tion of the absurdities, which follow from the error under 
 which the Corinthians laboured. He had set himself in the 
 outset to do this, but he introduced instruction and consola- 
 tion, by means of which he interrupted in some degree the 
 thread of his discourse. To this he now returns. In the 
 first place he brings forward this objection — that the bap- 
 tism which those received who are already regarded as dead, 
 wull be of no avail if there is no resurrection. Before ex- 
 pounding this passage, it is of importance to set aside the 
 common exposition, which rests upon the authority of the 
 ancients, and is received with almost universal consent. 
 Chrysostom, therefore, and Ambrose, who are followed by 
 others, are of opinion^ that the Corinthians were accustomed, 
 when any one had been deprived of baptism by sudden 
 death, to substitute some living person in the place of the 
 
 1 « Tliis," it is stated by Barms, " was the opinion of Grotius, Michaelis, 
 Tertullian, and Ambrose." — Ed. 
 
CHAP. XV. 29. FIRST EPISTLE TO THE CORINTHIANS. 35 
 
 deceased — to be baptized at his grave. They at the same 
 time do not deny that this custom was corrupt, and full of 
 superstition, but they say that Paul, for the purpose of con- 
 futing the Corinthians, was contented with this single fact,^ 
 that while they denied that there was a resurrection, they in 
 the mean time declared in this way that they believed in it. 
 For my part, however, I cannot by any means be persuaded 
 to believe this,^ for it is not to be credited, that those who 
 denied that there was a resurrection had, along with others^ 
 made use of a custom of this sort. Paul then would have 
 had immediately this reply made to him : " Why do you 
 trouble us with that old wives' superstition, which you do 
 not yourself approve of ?" Farther, if they had made use of 
 it, they might very readily have replied : " If this has been 
 hitherto practised by us through mistake, rather let the mis- 
 take be corrected, than that it should have weight attached 
 to it for proving a point of such importance. 
 
 Granting, however, that the argument was conclusive, can 
 we suppose that, if such a corruption as this had prevailed 
 among the Corinthians, the Apostle, after reproving almost 
 all their faults, would have been silent as to this one ? He 
 has censured above some practices that are not of so great 
 moment. He has not scrupled to give directions as to 
 women's having the head covered, and other things of that 
 nature. Their corrupt administration of the Supper he has 
 not merely reproved, but has inveighed against it with the 
 greatest keenness. Would he in the meantime have uttered 
 not a single w^ord in reference to such a base profanation of 
 baptism, which w^as a much more grievous fault ? He has 
 inveighed with great vehemence against those who, by 
 frequenting the banquets of the Gentiles, silently counte- 
 nanced their superstitions. Would he have suiFered this 
 horrible superstition of the Gentiles to be openly carried on 
 in the Church itself under the name of sacred baptism ? But 
 granting that he might have been silent, what shall we say 
 when he expressly makes mention of it ? Is it, I pray you, 
 
 ^ " De ce seul argument ;" — " With this single argument." 
 2 " Mais ie ne voy rien qui me puisse amener a suyure ceste coniecture ;" 
 — " But I see nothing that could induce me to follow that conjecture." 
 
36 COMMENTARY ON THE CHAP. XV. 29. 
 
 a likely thing tliat tlie Apostle would bring forward in the 
 shape of an argument a sacrilege^ by which baptism was 
 polluted, and converted into a mere magical abuse, and yet 
 not say even one word in condemnation of the fault ? When 
 he is treating of matters that are not of the highest import- 
 ance, he introduces nevertheless this parenthesis, that he 
 speaks as a man. (Rom. iii. 5 ; vi. 19 ; Gal. iii. 15.) Would 
 not this have been a more befitting and suitable place for 
 such a parenthesis ? Now from his making mention of such 
 a thing without any word of reproof, who would not under- 
 stand it to be a thing that was allowed ? For my part, I 
 assuredly understand him to speak here of the right use of 
 baptism, and not of an abuse of it of that nature. 
 
 Let us now inquire as to the meaning. At one time I 
 was of opinioji, that Paul here pointed out the universal de- 
 sign of baptism, for the advantage of baptism is not con- 
 fined to this life ; but on considering the words afterwards 
 with greater care, I perceived that Paul here points out 
 something peculiar. For he does not speak of all when he 
 says. What shall they do, who are baptized ? &c. Besides, I 
 am not fond of interpretations, that are more ingenious than 
 solid. What then? I say, that those are baptized for dead, 
 who are looked upon as already dead, and who have alto- 
 gether despaired of life ; and in this way the particle vTrep 
 will have the force of the Latin pro, as when we say, habere 
 pro derelicto; — to reckon as abajidoned? This signification is 
 not a forced one. Or if you would prefer another significa- 
 tion, to be baptized for the dead will mean — to be baptized so 
 as to profit the dead — not the living.^ Now it is well known, 
 that from the very commencement of the Church, those 
 who had, while yet catechumens,"^ fallen into disease,^ if 
 their life was manifestly in danger, were accustomed to ask 
 baptism, that they might not leave this world before they 
 
 1 " Ce sacrilege horrible ;" — " This horrible sacrilege." 
 
 2 The form of expression referred to is made use of by Cicero. (Att. 8.1.) 
 —Ed. 
 
 ^ " Proufite apres la mort, et iion pas la vie dm-ant :" — " Profits after 
 death, and not dm'ing life." 
 
 ^ " Estans encore sur la premiere instruction de la doctrine Chrestien- 
 ne ;" — " Being as yet in the first rudiments of Christian doctrine." 
 
 5 " Quelque maladie dangereuse; — " Some dangerous malady." 
 
CHAP. XV, 29. FIRST EPISTLE TO THE CORINTHIANS. 37 
 
 had made a profession of Christianit j ; and tliis, in order 
 that they might cany with them the seal of their salvation. 
 It appears from the writings of the Fathers, that as to 
 this matter, also, there crept in afterwards a superstition, 
 for they inveigh against those who delayed baptism till the 
 time of their death, that, being once for all purged from all 
 their sins, they might in this state meet the judgment of 
 God.^ A gross error truly, which proceeded partly from 
 great ignorance, and partly from hypocrisy ! Paul, how- 
 ever, here simj^ly mentions a custom that was sacred, and 
 in accordance with the Divine institution — that if a cate- 
 chumen, who had already in his heart embraced the Chris- 
 tian faith,^ saw that death was impending over him, he 
 asked baptism, partly for his own consolation, and partly 
 with a view to the edification of his brethren. For it is no 
 small consolation to carry the token of his salvation sealed 
 in his body. There is also an edification, not to be lost sight 
 of — that of making a confession of his faith. They were, 
 then, hai^tized for the dead, inasmuch as it could not be of 
 any service to them in this world, and the very occasion of 
 their asking baptism was that they despaired of life. We 
 now see that it is not without good reason that Paul asks, 
 what they woidd do if there remained no hope after death f 
 
 1 Cornelius a Lapide, in his Commentary on the Canonical Epistles, 
 (Paris, 1631,) p. 423, adverts in the following terms to the custom re- 
 ferred to by Calvin : " Inter conversos olim multi erant qui Baptismum 
 diu difFerebant, etiam usque ad mortem, adeoque segri in lecto baptiza- 
 bantur, ut per Baptismum expiati ab omni culpa et poena illico puri evo- 
 larent in coeium :" — " Among the converted there were anciently many who 
 deferred baptism for a long time, even up to the time of their death, and 
 were accordingly baptized when sick in bed, that cleared by baptism from 
 all fault and punishment, they might fly up to heaven pure." Milner, in 
 his Church History, (vol. ii. 276,) when treating of Gregory Nazianzen, 
 says, " In another discourse, he protests against the too common practice 
 of delaying baptism, which, from the example of Constantine, had grown 
 very fashionable, for reasons equally corrupt and superstitious. Men Hved 
 in sin as long as they thought they could safely, and deferred baptism till 
 their near approach to death, under a groundless hope of washing away all 
 their guilt at once." See also Turretine's Theology, (Geneva, 1690,) vol. 
 iii. p. 435.— j&c?. 
 
 ^ " Si celuy qui n' estoit pas encore parfaitement instruit en la doctrine 
 Chrestienne, et toutesfois auoit desia de \Taye affection embrasse la foy ;" — 
 " If one, that had not as yet been fully instructed in Christian doctrine, 
 but yet had already embraced the faith with true aflection." 
 
 » " Baptism," says Dr. Dick, in his Lectures on Theology, (vol. iv. pp. 
 
38 COMMENTARY ON THE CHAP. XV. 31. 
 
 This passage shows us, too, that those impostors who had dis- 
 turbed the faith of the Corinthians, had contrived a figurative 
 resurrection, making the farthest goal of believers to be in 
 this world. His repeating it a second time. Why are they 
 also baptised for the dead 'I gives it greater emphasis : " Not 
 only are those baptized who think that they are to live longer, 
 but those too who have death before their eyes ; and that, in 
 order that they may in death reap the fruit of their baptism/' 
 
 SO. Why are we also ? " If our resurrection and ultimate 
 felicity are in this world, why do we of our own accord 
 abandon it, and voluntarily encounter death V The argu- 
 ment might also be unfolded in this manner : " To no pur- 
 pose would we stand in peril every hour, if we did not look 
 for a better life, after death has been passed through." He 
 speaks, however, of voluntary dangers, to which believers ex- 
 pose their lives for the purpose of confessing Christ. " This 
 magnanimity of soul, I say, in despising death, would be 
 ascribed to rashness rather than firmness, if the saints 
 perished at death, for it is a diabolical madness to purchase 
 by death an immortal fame."^ 
 
 31. / die daily. Such a contempt of death he declares to 
 be in himself, that he may not seem to talk bravely when 
 beyond the reach of danger. " I am every day," says he, 
 
 183, 184,) " imports our interest in the resurrection of Christ and its con- 
 sequences. It was called by the ancients ' the earnest of good things to 
 come,' and ' the type of the future resurrection.' May not this be the 
 meaning of that passage in the fifteenth chapter of the first Epistle to the 
 Corinthians, concerning which there has been such a diversity of opinion ? 
 ' Else Avhat shall they do which are baptized for the dead, if the dead rise 
 not ? why are they then baptized for the dead ?' (1 Cor. xv. 29.) Some of 
 the Fathers understood the expression, vtI^ tuv vdc^Zv, to mean to be bap- 
 tized into the hope of the resurrection of the dead ; or, what amounts to 
 the same thing, to submit to baptism that they might fill up the places of 
 those who had died, thus declaring their belief that they had not perished, 
 but were alive in a better world, and their hope that, through Jesus Christ, 
 to whom they dedicated themselves in baptism, they also should be raised 
 again to enjoy the same glorious recompense. According to this view of 
 the passage, a resurrection to life is one of the blessings signified and sealed 
 by this institution. It assures us of a triumph over death and the grave, 
 through the redeeming blood of Christ, with which we are sprinkled ; and 
 of admission into heaven, for which we are qualified by the washing of re- 
 generation . " — Ed. 
 
 ^ " Quand quelques fois les mondaines s'exposent a la mort seuleraent 
 pour acquerir vn bruit immortel ;" — " When worldly persons in some cases 
 expose themselves to death, merely to acquire an immortal fame." 
 
CHAP. XV. 81. FIRST EPISTLE TO THE CORINTHIANS. 39 
 
 " incessantly beset witli death. What madness Avere it in 
 me to undergo so much misery, if there were no reward in 
 reserve for me in heaven ? Nay more, if my glory and bliss 
 lie in this world, why do I not rather enjoy them, than of 
 my own accord resign them ?" He says that he dies daily ^ 
 because he was constantly beset with dangers so fomiidable 
 and so imminent, that death in a manner was impending 
 over him. A similar expression occurs in Psalm xliv. 22, 
 and we shall, also, find one of the same kind occurring in 
 the second Epistle. (2 Cor. xi. 28.) 
 
 By our glory. The old translation reads propter, {because 
 of,y but it has manifestly arisen from the ignorance of tran- 
 scribers ; for in the Greek particle^ there is no ambiguity. 
 It is then an oath, by which he wished to arouse the Corin- 
 thians, to be more attentive in listening to him, when reason- 
 ing as to the matter in hand.^- " Brethren, I am not some 
 philosopher prattling in the shade.^ As I expose myself 
 every day to death, it is necessary that I .hould think in 
 good earnest of the heavenly life. Believe, therefore, a man 
 who is thoroughly experienced.'' 
 
 It is also a form of oath that is not common, but is suited 
 to the subject in hand. Corresponding to this was that cele- 
 brated oath of Demosthenes, which is quoted by Fabius,^ 
 when he swore by the Shades of those who had met death 
 in the field of Marathon, while his object was to exhort them 
 to defend the Republic.^ So in like manner Paul here swears 
 
 ^ The rendering in Wiclif (1380) is— for youre glork. — Ed. 
 
 2 The particle ^h, made use of in solemn protestation. — Ed. 
 
 3 " Yeu qu'il parloit k bon escient, ayant luy-mesme les mains a la be- 
 songne, ainsi qu' on dit ;" — " Inasmuch as he spoke in good earnest, having 
 himself his hands in the work, as they say." 
 
 * " Quelque Philosophe qui triomphe de dire, estant loin de la prat- 
 tique ;" — "' Some Philosopher, that talks loftily, while far from the scene 
 of action." 
 
 5 " Lequel Quintilian allegue ;" — " Which Quintilian quotes." 
 « " Quid denique Demosthenes ? . . . . non illud jusjiuranduni per 
 csesos in IMarathone ac Salamine propugnatores reipublicse, satis manifesto 
 docet, prseceptorum ejus Platonem fuisse ?" — " What in fine as to Demos- 
 thenes ? . . . . Does not that celebrated oath by these defenders of the 
 Republic who were slain at Marathon and Salamis, affoi'd ample evidence, 
 that Plato was his preceptor?" QuiiwtiUan, (Edin. 1810,) vol. ii. p. 455. 
 The celebrated oath of the Grecian orator referred to, was in these terms — 
 i] vols ly "Mtt^a^uvi Ti-rruxoTcci. — '< By tliosc who fell at Marathon." — Ed. 
 
40 COMMENTARY ON THE CHAP. XV. 32. 
 
 by the glory which Christians have in Christ. Now that 
 glory is in heaven. He shows, then, that what they called in 
 question was a matter of which he was so well assured, that 
 he was prepared to make use of a sacred oath — a display of 
 skill which must be carefully noticed. 
 
 82. 7/" according to the manner of men. He brings for- 
 ward a notable instance of death, from which it might be 
 clearly seen that he would have been worse than a fool, if 
 there were not a better life in reserve for us beyond death ; 
 for it was an ignominious kind of death to which he was ex- 
 posed. " To what purpose were it,'' says he, " for me to 
 incur infamy in connection with a most cruel death, if all my 
 hopes were confined to this world?'' According to the man- 
 ner of men, means in this passage, in respect of human life, 
 so that we obtain a reward in this world. 
 
 Now by those i\\^i fought with beasts, are meant, not those 
 that were thrown to wild beasts, as Erasmus mistakingly 
 imagined, but those that were condemned to be set to fight 
 with wild beasts — to furnish an amusement to the people. 
 There were, then, two kinds of punishment, that were totally 
 different — to be thrown to wild beasts, and to fight with wild 
 beasts. For those that were thrown to wild beasts were 
 straightway torn in pieces ; but those that fought with wild 
 beasts went forth armed into the arena, that if they were en- 
 dued with strength, courage, and agility, they might effect 
 their escape by dispatching the wild beasts. Nay more, 
 there was a game in which those who fought with wild beasts 
 were trained, like the gladiators.^ Usually, however, very- 
 few escaped, because the man who had dispatched one wild 
 beast, was required to fight with a second,^ until the cruelty 
 of the spectators was satiated, or rather was melted into 
 pity ; and yet there were found men so abandoned and 
 
 ^ " Et mesme comme il y auoit le ieu de Tescrime pour duire des gens a 
 combatre les vns contre les autres, pour donner passetemps au peuple, 
 aussi il y auoit vn ieu auquel on fa9onnoit des gens a combatre contre les 
 bestes es spectacles publiques ;" — " Nay more, as there was a game of 
 fencing for training persons for fighting with each other, to afibrd amuse- 
 ment to the people, so there was a game in which they made persons fight 
 with wild beasts in the public shows." 
 
 2 " N' estoit pas quitte, mais il luy faloit retourner au combat contre la 
 seconde." — " He was not let go, but had to retiu-n to fight with a second." 
 
CHAP. XV. 32. FIRST EPISTLE TO THE CORINTHIANS. 41 
 
 desperate, as to hire themselves out for this !^ And this, I 
 may remark by the way, is that kind of hunting that is 
 punished so severely by the ancient canons, as even civil 
 laws brand it with a mark of infamy.^ 
 
 1 return to Paul.^ We see what an extremity Grod al- 
 lowed his servant to come to, and how wonderfully, too, he 
 rescued him. Luke,'^ however, makes no mention of this 
 fight. Hence we may infer that he endured many things 
 that have not been committed to writing. 
 
 Let us eat and drink. This is a saying of the Epicureans, 
 who reckon man's highest good as consisting in present en- 
 joyment. Isaiah also testifies that it is a saying made use 
 of by profligate persons, (Is. xxii. 13,) who, when the Pro- 
 phets of God threaten them with ruin,^ with the view of 
 calling them to repentance, making sport of those threaten- 
 ings, encourage themselves in wantonness and unbridled 
 mirth, and in order to show more openly their obstinacy, 
 say, " Since die we must, let us meanwhile enjoy the time, 
 and not torment ourselves before the time with empty fears.'' 
 As to what a certain General said to his army,^ " My fellow- 
 
 ^ " Sometimes freemen, of desperate circumstances, sought a precarious 
 subsistence by hazarding their Uves in this profession ; but it was chiefly- 
 exercised by slaves, and prisoners of war, whom their masters or conquer- 
 ors devoted to it ; or by condemned persons, to whom w^as thus afforded an 
 uncertain prolongation of existence, dependent upon their own prowess, 
 activity, or skill." — Illustrated Co'mmentary . — Ed. 
 
 2 " What was called venatio." (hunting,) '- or the fighting of wild beasts 
 with one another, or with men called hestiarii, {fighters with wild heasts,) 
 who were either forced to this by way of pimishment, as the primitive 
 Christians often were ; or fought voluntarily, either from a natural ferocity 
 of disposition, or induced by hire, (auctoramento,) Cic. Tusc, Qusest. ii. 17. 
 Fam. vii. 1., Off. ii. 16., Vat. 17. An incredible number of animals of 
 various kinds were brought from all quarters, for the entertaiimient of the 
 people, and at an immense expense. Cic. Fam. viii. 2, 4, 6. They were 
 kept in inclosures, called vivaria, till the day of exhibition. Pompey in 
 his second consulship exliibited at once 500 lions, who Avere all dispatched 
 in five days; also 18 elephants. Dio. 39. 38. Plin. 8. 7. Adam's Ro- 
 man Antiquities, (Edin. 1792,) pp. 343, 344.— ^c?. 
 
 3 " le retourne maintenant a parler de Sainct Paul ;" — " I now retiuTi 
 to speak of St. Paul." 
 
 4 " Sainct Luc aux Actes;" — " St. Luke in the Acts." 
 
 5 " De mine et perdition ;" — " With ruin and perdition." 
 
 « " Car quant a ce qui on trouue entre les histoires anciennes que 
 quelqu'vn disoit aux soldats :" — •' For as to its being recorded in ancient 
 histories, that one said to his soldiers." 
 
42 COMMENTARY ON THE CHAP. XV. S3. 
 
 soldiers, let us dine heartily, for we shall sup to-day in the 
 regions below, "^ that was an exhortation to meet death with 
 intrepidity, and has nothing to do with this subject. I am 
 of opinion, that Paul made use of a jest in common use 
 among abandoned and desperately wicked persons, or (to 
 express it shortly) a common proverb among the Epicureans 
 to the following purpose : " If death is the end of man, there 
 is nothing better than that he should indulge in pleasure, 
 free from care, so long as life lasts." Sentiments of this 
 kind are to be met with frequently in Horace.^ 
 
 33. Be not deceived. Evil communications corrupt good 
 manners. As nothing is easier than to glide into profane 
 speculation, under the pretext of inquiring,^ he meets this 
 danger, by warning them that evil communications have more 
 effect than we might suppose, in polluting our minds and cor- 
 rupting our morals.^ To show this, he makes use of a quota- 
 tion from the poet Menander,^ as we are at liberty to borrovr 
 
 ^ The allusion is to Leonidas, king of Sparta, when addressing 300 
 Spartans, at the Pass of Thermopylje, Avho " by an act of intrepidity, rarely 
 paralleled in history, set themselves to defend that Pass, in opposition to 
 20,000 Persian troops, and during the night spread dreadful havoc and 
 consternation among the Persians, but the morning light at length dis- 
 covering their small number, they were immediately smTOimded and 
 slaughtered." — Rohertsoiis History of Greece, p. 151. — Ed. 
 ^ The following instances may be quoted as a specimen : — 
 
 " O beate Sesti ! 
 Vitse summa brevis nos vetat inchoare longam, 
 Jam te premet nox, fabulseque Manes 
 Et domus exilis Plutonia : 
 O happy Sestius ! the brief span of human life forbids us to indulge a 
 distant hope. Soon will night descend upon thee, and the fabulous Manes, 
 and the shadowy mansion of Pluto." — Hor. Carm. I. 4, 13-17. 
 " Sapias, vina hques, et spatio brevi 
 Spem longam reseces. Dum loquimur, fugerit invida 
 Aetas. Carpe diem, quam minimum credula postero. 
 Be wise ; rack off your wines ; and abridge your distant hopes in adap- 
 tation to the brevity of life. While we speak, envious age has been flying. 
 Seize the present day, depending as little as possible on any future one." 
 — Hor. Carm. I. 11. 6-8. 
 
 3 " De douter et s'enquerir ;" — " Of doubting and inquiring." 
 * " Les bonnes moeurs ;" — " Good manners." 
 
 5 " Menander was a celebrated comic poet of Athens, educated under 
 Theophrastus. His writings were replete with elegance, refined wit, and. 
 judicious observations. Of one hundred and eight comedies which he wrote, 
 nothing remains but a few fragments. He is said to have drowned himself 
 in the fifty-second year of his age, b. c. 293, because the compositions of 
 his rival Philemon obtained more applause than his own." — Barnes. — Ed. 
 
CHAP. XV. 33. FIRST EPISTLE TO THE CORINTHIANS. 43 
 
 from every quarter everything that has come forth from God. 
 And as all truth is from God, there is no doubt that the 
 Lord has put into the mouth of the wicked themselves, what- 
 ever contains true and salutary doctrine. I prefer, however, 
 that, for the handling of this subject, recourse should be had 
 to Basil's Oration to the Young. Paul, then, being aware 
 that this proverb was in common use among the Greeks, 
 chose rather to make use of it, that it might make its way 
 into their minds more readily, than to express the same 
 thing in his own words. For they would more readily re- 
 ceive what they had been accustomed to — as we have expe- 
 rience of in proverbs with which w^e are familiar. 
 
 Now it is a sentiment that is particularly worthy of at- 
 tention, for Satan, when he cannot make a direct assiiult 
 upon us,^ deludes us under this pretext, that there is nothing 
 wrong in our raising any kind of disputation with a view to 
 the investigation of truth. Here, therefore, Paul in oppo- 
 sition to this, warns us that we must guard against evil 
 communications, as we would against the most deadly poison, 
 because, insinuating themselves secretly into our minds, 
 they straightway corrupt our whole life. Let us, then, take 
 notice, that nothing is more pestilential than corrupt doc- 
 trine and profane disputations, w^hich draw us off, even in 
 the smallest degree, from a right and simple faith ;^ for it is 
 not without good reason that Paul exhorts us not to be de- 
 ceived? 
 
 ^ " Pour nous seduire ;" — " To draw us aside." 
 2 " De la simplicite de la foy ;" — " From the simplicity of the faith." 
 ^ " The connection is not that in which we should have expected such a 
 maxim to be inserted. It is in the midst of a very affecting and instructive 
 view of the resurrection of the dead and the life everlasting ; but the oc- 
 casion of it was this : the Corinthians had received, from the intrusion of 
 false teachers, principles which militated against that great doctrine. They 
 had been taught to explain it away, and to resolve it merely into a moral 
 process which takes place in the present world ; interpreting what is said 
 of the resurrection of the dead in a mystical and figurative manner. The 
 apostle insinuates, that it was by a mixture of the corrupt communications 
 of these men with the Christian Chiu"ch, and the intimate contact into 
 Avhich they had permitted themselves to come with them, that they had 
 been led off from the fimdamental doctrine of the gospel, and rejected a 
 primary part of the apostolic testimony. ' For if there be no resurrection 
 of the dead, then,' as he observed, ' is Christ not risen, and if Christ be 
 not risen, then is our preaching vain, and your faith is also vain ; ye are 
 
44 COMMENTARY ON THE CHAP. XV. 34. 
 
 34. Awake righteously. As he saw that the Corinthians 
 were in a manner intoxicated/ through excessive careless- 
 ness, he arouses them from their torpor. By adding, how- 
 ever, the adverb righteously, he intimates in what way he 
 would have them wake up. For they were sufficiently at- 
 tentive and clear-sighted as to their own affairs : nay more, 
 there can be no doubt that they congratulated themselves 
 on their acuteness ; but in the mean time they were drowsy, 
 where they ought most of all to have been on the watch. 
 He says accordingly, atoake righteously — that is, " Direct 
 your mind and aim to things that are good and holy.'' 
 
 He adds at the same time the reason. For some, says he, 
 among you are in ignorance of God. This required to be 
 stated : otherwise they might have thought that the admo- 
 nition was unnecessary ; for they looked upon themselves as 
 marvellously wise. Now he convicts them of ignorance of 
 God, that they may know that the main thing was wanting 
 
 yet in yoiir sins.' We see, that notwithstanding the apostle had planted pure 
 Christianity among the Corinthians, and had confirmed it by the most 
 extraordinary miracles and supernatmral operations, yet such was the con- 
 tagion of evil example and corrupt communication, that the members of 
 the Corinthian Church, in a very short time, departed from the funda- 
 mental article of the truth as it is in Jesus Christ ; and hence we may 
 learn the importance, nay, the necessity, of being on our guard in this 
 respect, and of avoiding such confidence in ourselves as might induce us to 
 neglect the caution here so forcibly expressed — 'Be not deceived; evil 
 commmiications corrupt good manners.' " — E. HaWs Works, (Lond. 
 1846,) vol. vi. pp. 273, 274.— Ed. 
 
 1 The original word Uvj^r/'aTs, properly signifies to awake sober out of a 
 drunken sleep. It is used in this sense in some instances in the Sep'tua- 
 gint. Thus in Joel i. 5, Exv^j-v^-ars, «/ f^iSvovri?, Awake, ye drunkards. 
 See also Gen. ix. 24, and 1 Sam. xxv. 37. It is used in the same sense 
 by classical writers. " ' Awake to righteousness and sin not, for some have 
 not the knov>^ledge of God. I speak this to yoiu- shame ;' that is, shake 
 off the mental delusion and stupor in which the intoxication of error has 
 involved you, that, with clear and exerted faculties, you may attend to the 
 most important subject." — Brown's Expository Discourses on Peter, vol. 
 iii. p. 8. The expression e^vji-vl/ars 'htKa,tM5,{cLivake righteously,) i^rendiQrQA. 
 hj Luther tt)ad?et redjt auf — "Wake right up." It is, however, generally 
 considered to be elliptical. Some supply Z,*i(Tovr'.s — « Awake, that ye may 
 live righteously. Others imderstand '^iKu-iw;, as equivalent to ^s hxecius 
 hr — " as it is fit you should." " Arrian and Menander.," says Parkhurst, 
 " use "hiKocius in this sense, as may be seen in Alberti on the text." To the 
 two authorities quoted by Alberti, Alexander in his Paraphrase on 1 Cor. 
 XV., adds one from Ocellus Lueanus — 'o li l)iitf^.a.xouivoi liKctiui — "but 
 the man who stands up for his own authority as he, ought to do."" — Apud 
 Gale, p. 533, 1. 20. Ed. 1688.— ^d 
 
CHAP. XV. 34. FIRST EFISTLE TO THE CORINTHIANS. 
 
 45 
 
 in them. A useful admonition to those who lay out all 
 their agility in flying through the air, while in the mean time 
 they do not see what is before their feet, and are stupid 
 where they ought, most of all, to have been clear-sighted. 
 
 To your shame. Just as fathers, when reproving their 
 children for their faults, put them to shame, in order that 
 they may by that shame cover their shame. When, how- 
 ever, he declared previously that he did not wish to shame 
 them, (1 Cor. iv. 14,) his meaning was that he did not wish 
 to hold them up to disgrace, by bringing forward their faults 
 to public view in a spirit of enmity and hatred.^ In the 
 mean time, however, it was of advantage for them to be 
 sharply reproved, as they were still indulging themselves in 
 evils of such magnitude. Now Paul in reproaching them 
 with ignorance of God^ strips them entirely of all honour. 
 
 35. But some man \\dll say, How 
 are the dead raised up? and with 
 what body do they come ? 
 
 36. Thou fool, that which thou 
 sowest is not quickened, except it die. 
 
 37. And that which thou sowest, 
 thou sowest not that body that shall 
 be, but bare grain, it may chance of 
 wheat, or of some other grain : 
 
 38. But God giveth it a body as 
 it hath pleased him, and to every 
 seed his own body. 
 
 39. All flesh is not the same flesh: 
 but there is one kind o/ flesh of men, 
 another flesh of beasts, another of 
 fishes, and another of birds. 
 
 40. Thev-e are also celestial bodies, 
 and bodies terrestrial : but the glory 
 of the celestial is one, and the glory 
 of the terrestrial is another. 
 
 41. There is one glory of the sun, 
 and another glory of the moon, and 
 another glory of the stars : for one 
 star difiereth from another star in 
 glory. 
 
 42. So also is the resurrection of 
 the dead; it is sown in corruption; 
 it is raised in incorruption : 
 
 43. It is sown in dishonour, it is 
 
 35. Sed dicet quispiam : Quomo- 
 do suscitabuntur mortui? quali au- 
 tem corpore venient ? 
 
 36. Demens, tu quod seminas, non 
 vivificatur nisi mortuum fuerit. 
 
 37. Et quod seminas, non corpus 
 quod nascetur, seminas, sed nudum 
 granmn : exempli gratia, tritici, aut 
 alterius cujusvis generis : 
 
 38. Deus autem iUi dat corpus, 
 quemadmodmn voluerit, et uniciii- 
 que seminum proprium corpus. 
 
 39. Non omnis caro, eadem caro: 
 sed alia caro hominum, aha vero caro 
 pecudum, alia volucrum, aha pisci- 
 um. 
 
 40. Sunt et corpora ccelestia, sunt 
 corpora terrestria: quin etiam aha 
 coslestium gloria, aha terrestrium. 
 
 41. Aha gloria soUs, aha gloria 
 lunae, alia gloria stellariun: stella 
 a Stella differt in gloria : 
 
 42. Sic et resurrectio mortuorum. 
 
 43. Seminatur in corruptione, re- 
 
 See Calvin on the Corinthians, vol. i. p. 167. 
 
46 
 
 COMMENTARY ON THE 
 
 CHAR XV. 35. 
 
 raised in glory: it is sown in weak- 
 ness, it is raised in power : 
 
 44. It is sown a natural body, it 
 is raised a spiritual body. There is 
 a natural body, and there is a spiri- 
 tual body. 
 
 45. And so it is written, The first 
 man Adam was made a living soul ; 
 the last Adam was made a quicken- 
 ing spirit. 
 
 46. Howbeit that was not first 
 which is spiritual, but that which is 
 natural; and afterward that which 
 is spiritual. 
 
 47. The first man is of the earth, 
 earthy ; the second man is the Lord 
 from heaven. 
 
 48. As is the earthy, such are they 
 also that are earthy : and as is the 
 heavenly, such are they also that are 
 heavenly. 
 
 49. And as we have borne the 
 image of the earthy, we shall also 
 bear the image of the heavenly. 
 
 50. Now this I say, brethren, that 
 flesh and blood cannot inherit the 
 kingdom of God ; neither doth cor- 
 ruption inherit incorruption. 
 
 surgit in incorruptione : seminatur 
 in ignominia, resurgit in gloria : se- 
 minatur in infirmitate, resurgit in 
 potentia : 
 
 44. Seminatur corpus animale, re- 
 surgit corpus spirituale : est corpus 
 animale, est et corpus spirituale. 
 
 45. Quemadmodum et scriptum 
 est, (Oen. ii. 7,) Factus est primus 
 homo Adam in animam viventem, 
 ultimus Adam in spiritum ^ivifican- 
 tem. 
 
 46. Sed non primum quod spiri- 
 tuale est : sed animale, deinde spiri- 
 tuale. 
 
 47. Primus homo ex terra ter- 
 renus, secimdus homo, Dominus e 
 coelo. 
 
 48. Qualis terrenus, tales et ter- 
 reni, et qualis coelestis, tales et coe- 
 lestes. 
 
 49. Et quemadmodum portavi- 
 mus imaginem terreni, portabimus 
 et imaginem coelestis. 
 
 50. Hoc autem dico, fratres, quod 
 caro et sanguis regnum Dei heredi- 
 tate possidere non possunt, neque 
 corruptio incorruptionem hereditate 
 possidebit. 
 
 35. How will they he raised up ? There is nothing that 
 is more at variance with human reason than this article 
 of faith. For who but God alone could persuade us that 
 bodies, which are now liable to corruption, will, after having 
 rotted away, or after they have been consumed by fire, or torn 
 in pieces hj wdld beasts, will not merely be restored entire, 
 but in a greatly better condition. Do not all our apprehen- 
 sions of things straightway reject this as a thing fabulous, 
 nay, most absurd f Paul, with the view of removing entirely 
 this appearance of absurdity, makes use of an anthypophora,^ 
 that is, he brings forward by way of objection, in the person 
 of another, what appears at first view to be at variance with 
 
 ^ " Comme la plus grande absurdite du monde ;" — " As the greatest 
 absurdity in the world." 
 
 p. 281, n. 
 
 2 See Calvin on the Corinthians, vol. 
 
CHAP. XV. 57. FIRST EPISTLE TO THE CORINTHIANS. 47 
 
 the doctrine of a resurrection. For this question is not that 
 of one who inquires doubtingly as to the mode, but of one 
 who argues from impossibility — that is, what is said as to 
 the resurrection is a thing incredible. Hence in his reply- 
 he repels such an objection w4tli severity. Let us observe, 
 then, that the persons who are here introduced as speaking, 
 are those who endeavour to disparage, in a way of scoffing, 
 a belief in the resurrection, on the ground of its being a 
 thing that is impossible. 
 
 36. Thou fool, that which thou soivest The Apostle might 
 have replied, that the mode, which is to us incomprehensible, 
 is nevertheless easy with God. Hence, w^e must not here 
 form our judgment according to our own understanding, but 
 must assign to the stupendous and secret power of God the 
 honour of believing, that it will accomplish w^hat we cannot 
 comprehend. He goes to work, however, in another way. 
 For he shows, that the resurrection is so far from being 
 against nature, that we have every day a clear illustration 
 of it in the course of nature itself — in the growth of the 
 fruits of the earth. For from wdiat but from rottenness 
 spring the fruits that w^e gather out of the earth ? For wdien 
 the seed has been sown, unless the grains die, there will be 
 no increase. Corruption, then, being the commencement 
 and cause of production, we have in this a sort of picture of 
 the resurrection. Hence it follow\s, that we are beyond 
 measure spiteful and ungrateful in estimating the power of 
 God, if w^e take from him wdiat is already manifest before 
 our eyes. 
 
 37. Thou^ sowest not that body that will spring up. This 
 comparison consists of two parts — first, that it is not to be 
 wondered that bodies rise from rottenness, inasmuch as the 
 same thing takes place as to seed ; and secondly, that it is 
 not at variance with reason, that our bodies should be restored 
 in another condition, since, from bare grain, God brings forth 
 so many ears of corn, clothed with admirable contrivance, 
 and stored with grains of superior quality. As, however, he 
 might seem to intimate, by speaking in this way, that many 
 bodies will therefore rise out of one, he modifies his discourse 
 in another way, by saying that God forms the body as it 
 
48 COMMENTARY ON THE CHAP. XV. 41. 
 
 pleases him, meaning that in that also there is a difference 
 in respect of quality. 
 
 He adds, *to every seed its own body. By this clause he 
 restricts what he had said respecting another body ; for he 
 says that, while the body is different, it is in such a way as 
 to retain, nevertheless, its particular kind. 
 
 39. All flesh is not, &c. Here we have another compari- 
 son leading to the same conclusion, though there are some 
 that explain it otherwise. For when he says, that under the 
 name oi flesh is comprehended the body of a man as well as 
 of a beast, and yet the flesh in those two cases is different, 
 he means by this that the substance indeed is the same, but 
 there is a difference as to quality. The sum is this — that 
 whatever diversity we see in any particular kind is a sort of 
 prelude of the resurrection, because God clearly shows, that 
 it is no difficult thing with him to renew our bodies by 
 changing the present condition of things.^ 
 
 41. There is one glory of the sun, and another glory of the 
 moon. Not only is there a difference betweeen heavenly 
 
 1 " Nearly allied to these are the examples of peculiar transformations 
 undergone by various insects, and the state of rest and insensibility which 
 precede those transformations ; such as the chrysalis or aurelia state of 
 butterflies, moths, and silkworms. The myrmeleon formicaleo, of whose 
 larva, and its extraordinary history, Reaimiiir and Roesel have given ac- 
 curate descriptions, continues in its insensible or chrysalis state about fom* 
 weeks. The libellula, or dragon-fly, continues still longer in its state of 
 inaction. Naturalists tell us that the worm repairs to the margin of its 
 pond, in quest of a convenient place of abode, during its insensible state. 
 It attaches itself to a plant, or piece of dry wood, and the skin, which 
 gradually becomes parched and brittle, at last sphts opposite to the upper 
 part of the thorax : through this aperture the insect, now become mnged, 
 quickly pushes its way, and being thus extricated from confinement, be- 
 gins to expand its wings, to flutter, and, finally, to launch into the air with 
 that gracefulness and ease which are peculiar to this majestic tribe. Now 
 who that saw, for the first time, the little pendant coflSn in which the insect 
 lay entombed, and was ignorant of the transformation of which we are now 
 speaking, would ever predict that, in a few weeks, perhaps in a few days 
 or hours, it would become one of the most elegant and active of winged 
 insects ? And who that contemplates, with the mind of a philosopher, this 
 current transformation, and knows that two years before the insect mounts 
 into the air, even while it is living in water, it has the rudiments of ^\^ngs, 
 can deny that the body of a dead man may, at some future period, be 
 again invested with vigom* and activity, and soar to regions for which some 
 latent organization may have peculiarly fitted it ?" — Olynthus Gregory's 
 Letters on the Evidences of the Christian Religion, p. 225. — Ed. 
 
CHAP. XV. 43. FIRST EPISTLE TO THE CORINTHIANS. 49 
 
 bodies and eartlily, but even the heavenly bodies have not 
 all the same glory ; for the sun surpasses the moon, and the 
 other stars differ from each other. This dissimilarity, ac- 
 cordingly, appears^ in the resurrection of the dead, A mis- 
 take, however, is commonly fallen into in the application f 
 for it is supposed that Paul meant to say, that, after the 
 resurrection, the saints will have different degrees of honour 
 and glory. This, indeed, is perfectly true, and is proved by 
 other declarations of Scripture ; but it has nothing to do with 
 Paul's object. For he is not arguing as to what difference 
 of condition there will be among the saints after the resur- 
 rection, but in what respect our bodies at present differ from 
 those that we will one day receive.^ 
 
 He removes, then, every idea of absurdity, by instituting 
 this comparison : The substance of the sun and moon is 
 the same, but there is a great difference between them in 
 point of dignity and excellence. Is it to be wondered, then, 
 if our body puts on a more excellent quality ?* " I do not 
 teach that anything will take place at the resurrection but 
 what is already presented before the eyes of all.'' That such 
 is the meaning of the words is clear from the context. For 
 whence and for what purpose would Paul make such a tran- 
 sition, were he now comparing them with one another in re- 
 spect of the difference of their condition, while up to this 
 point he has been comparing the present condition of all 
 with their future condition, and immediately proceeds with 
 that comparison ? 
 
 43. It is sown in corruption. That there may be no doubt 
 remaining, Paul explains himself, by unfolding the difference 
 between their present condition, and that which will be after 
 the resurrection. What connection, then, would there be in 
 his discourse, if he had intended in the first instance^ to 
 
 1 " Ceste diuersite de qiialite se monstre ;"—'•' This difference of quality 
 shows itself." 
 
 ^ " En I'application de ceste similitude ;" — " In the application of this 
 similitude." 
 
 3 « Comment different nos corps que nous auons maintenant de ceux 
 que nous aurons apres :" — " In what respect our bodies, which we have 
 now, will differ from those that we shall have afterwards." 
 
 * « Qu'il n'ha maintenant;"—" Than it has now." 
 
 * " Au propos precedent ;" — " In the foregoing statement." 
 VOL. II. D 
 
50 COMMENTARY ON THE CHAP. XV. 44. 
 
 distinguish between the different degrees of future gloiy 
 among the saints ? There can, therefore, be no doubt, that 
 he has been, up to this point, following out one subject. He 
 now returns to the first similitude that he had made use of, 
 but applies it more closely to his design. Or, if you prefer 
 it, keeping up that similitude, he figuratively compares the 
 time of the present life to the seed-time, and the resurrec- 
 tion to the harvest ; and he says, that our body is now, in- 
 deed, subject to mortality and ignominy, but will then be 
 glorious and incorruptible. He says the same thing in other 
 words in Phil. iii. 2L Christ will change our vile body, that 
 he may make it like to his own glorious body. 
 
 44. It is sown an animal body. As he could not express 
 each particular by enumerating one by one, he sums up all 
 comprehensively in one word, by saying that the body is 
 now animal,^ but it will then be spiritual. Now that is 
 called animal which is quickened by (anima) the soul : that 
 is spiritual which is quickened by the Spirit.^ Now it is 
 the soul that quickens the body, so as to keep it from 
 being a dead carcase. Hence it takes its title very properly 
 from it. After the resurrection, on the other hand, that 
 quickening influence, which it will receive from the Spirit, 
 will be more excellent.^ Let us, however, always bear in 
 mind, what we have seen previously — that the substance of 
 
 * " It is generally agreed on by the best expositors, that 4"^Z"^°' here, as 
 being opposed to orv£y^«r/xoj, (spiritual,) especially as the expression is used 
 with a reference to the words of Moses respecting the body of Adam, iyinre 
 ui ■4'vxh ^uffav, (became a living soul,) must signify animal, (literally that 
 which draws in the breath of life, necessary to the existence of all animal 
 bodies,) that which is endowed with faculties of sense, and has need of 
 food, drink, and sleep for its support." — Bloomfield. " ■*'i/;t;iXfly, not <pv(n. 
 xov, (says Granville Fenn,) and therefore not ' naturale' but ' animale,' as 
 rendered in the Latin. Wiclif," (he adds,) " strangely rendered, from the 
 Vulg., ' a beastli bodi,' in correcting Avhom, our revisers would have done 
 well to prefer ' animal' to ' natural." — Ed. 
 
 2 " Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au 
 plus pres du Grec, Animal : c'est a dire, gouuerne' et viuifie de Tame. 
 Voyla done que signifie Le corps sensuel. Le corps spirituel est celuy qui 
 est viuifie' de I'Esprit ;" — " But what we translate sensual, might be ren- 
 dered, more closely to the Greek, animal : that is to say, governed and 
 quickened by the soul. Mark then what is meant by the sensual body. 
 The spiritual body is that which is quickened by the Spirit." 
 
 « " Sera vne chose beaucoup plus excellente ;" — " WUl be a thing much 
 more excellent." 
 
CHAP. XV. 45. FIRST EPISTLE TO THE CORINTHIANS. 51 
 
 the body is the same/ and that it is the quality only that fe 
 is here treated of. Let the present quality of the body be 
 called, for the sake of greater plainness, animation;^ let the 
 future receive the name of inspiration. For as to the soul's 
 now quickening the body, that is effected through the inter- 
 vention of many helps ; for we stand in need of drink, food, 
 clothing, sleep, and other things of a similar nature. Hence 
 the weakness of animation is clearly manifested. The energy 
 of the Spirit, on the other hand, for quickening, will be much 
 more complete, and, consequently, exempted from necessities 
 of that nature. This is the simple and genuine meaning of 
 the Apostle : that no one may, by philosophizing farther, 
 indulge in airy speculations, as those do, who suppose that 
 the substance of the body will be spiritual, while there is no 
 mention made here of substance, and no change will be made 
 upon it. 
 
 45. As it is written, The first Adam was made. Lest it 
 should seem to be some new contrivance as to the animal 
 hody^ he quotes Scripture, which declares that Adam became 
 a living soul, (Gen. ii. 7) — meaning, that his body w^as quick- 
 ened by the soul, so that he became a living man. It is 
 asked, what is the meaning of the word soul here ? It is 
 well known, that the Hebrew word K^fi^, (nephesh,) wdiich 
 Moses makes use of, is taken in a variety of senses ; but in 
 this passage it is taken to mean either vital motion, or the| 
 very essence of life itself The second of these I rather pre- 
 fer. I observe that the same thing is affirmed as to beasts 
 — that they were made a living soul, (Gen. i. 20, 24 ;) but as 
 the soul of every animal must be judged of according to its 
 kind, there is nothing to hinder that a soul, that is to say, 
 vital motion, may be common to all ; and yet at the same 
 time the soul of man may have something peculiar and dis- ^ 
 tinguishing, namely, immortal essence, as the light of intel- 
 ligence and reason. 
 
 1 " La substance du corps sera tousiours \Tie ;"— " The substance of the 
 body will always be the same." 
 
 2 "Animation, qui est nom descendant de ce mot Ame;" — "Animationf 
 which is a name derived from this word Soul." 
 
 8 " Vne nouuelle imagination quil ait forgee ;" — " A new fancy that he 
 had contrived." 
 
52 COMMENTARY ON THE CHAP. XV. 45- 
 
 The last Adam. This expression we do not find anywhere 
 written} Hence the phrase, It is turitten, must be under- 
 stood as referring exclusively to the first clause ; but after 
 bringing forward this testimony of Scripture, the Apostle 
 now begins in his own person to draw a contrast between 
 Christ and Adam. " Moses relates that Adam was furnished 
 with a living soul: Christ, on the other hand, is endowed 
 with a life-giving Spirit. Now it is a much greater thing to 
 be life, or the source of life, than simply to live."^ It must 
 be observed, however, that Christ did also, like us, become a 
 living soul; but, besides the soul, the Spirit of the Lord was 
 also poured out upon him, that by his power he might rise 
 again from the dead, and raise up others. This, therefore, 
 must be observed, in order that no one may imagine, (as 
 Apollinaris'^ did of old,) that the Spirit was in Christ in place 
 
 ^ " Ceci n'est point trouue en lieu queleonque de I'Escriture ;" — " This 
 is not found in any passage of Scripture." 
 
 2 " As it is said, Adam was at first a living soul, (' So God breathed 
 into him the breath of life,' — that pm-e, divine, and heavenly breath.) ' and 
 he became a living soul;' so, then to have asked the question, 'What is 
 man ?' must have been to receive the answer, ' He is a living soul : he is 
 all soul, and that soul all life.' But now is this \i\ing soul biuried in flesh, 
 a lost thing to all the true, and great, and noble ends and purposes of that 
 life w^hich was at first given it. It is true, indeed, that this is a thing 
 much less than what is said of the second Adam, iii 1 Cor. xv. 45. ' The 
 first man Adam was made a living soul ; the second Adam was a quicken- 
 ing Spirit.' This latter is a great deal more. A living soul signified him 
 to live himself; but a quickening spirit signifies a power to make others 
 live. That the first Adam could not do ; the more excellent kind of life 
 which he had (for there was a complication of lives in the first creation 
 of this man) he could not lose ; but he could not give. He could not lose 
 it from himself ; but he could never have given it, by any power or im- 
 mediate efficiency of his own, to another. Here the second Adam — the 
 constitution of the second Adam — was far above that of the first, in that 
 he could quicken others — a quickening spirit, not only quickened passively, 
 but quickened actively, such a spirit as could give spirit, and diffuse life," 
 —Howe's Works, (Lond. 1834,) p. \20d.—Ed. 
 
 ^ The views held by Apollinaris were as follows : " Christum corpus 
 assumpsisse sine anima, quod pro anima ei fuerit deltas illudque corpus 
 consubstantiale fuisse deitati, nee ex substantia Marise efformatum ;" — 
 " That Christ assumed a body without a soul, because Deity was to him in 
 place of a soul, and that body was co-essential with Deity, and was not 
 formed from the substance of Mary." — See Mastricht's Theology, (1698,) 
 vol. ii. p. 975. " ApoUinaris, or Apollinarius, taught that the Son of 
 God assumed manhood without a soul, {■^vx,m cnv,) as Socrates relates; 
 but afterwards, changing his mind, he said that he assumed a soul, but 
 that it did not possess the intelligent or rational principle, (veuv Js ovk 
 
CHAP. XV. 46. FIliST EPISTLE TO THE OOKINTHIANS. 53 
 
 of a soul. And independently of this, tlie interpretation of 
 this passage may be taken from the eighth chapter of the 
 Romans, where the Apostle declares, that the body, indeed, 
 is dead, on account of sin, and we carry in us the elements 
 of death ; but that the Spirit of Christ, who raised him up 
 from the dead, dwelleth also in us, and that he is life, to raise 
 up us also one day from the dead. (Rom. viii. 10, 11.) From 
 this you see, that we have living soids, inasmuch as we are 
 men, but that we have the life-giving Spirit oi Christ poured 
 out ujDon us by the grace of regeneration. In short, Paul's 
 meaning is, that the condition that we obtain through Christ 
 is greatly superior to the lot of the first man, because a liv- 
 ing soul was conferred upon Adam in his own name, and in 
 that of his posterity, but Christ has procured for us the 
 Spirit, who is life. 
 
 Now as to his calling Christ the last Adam, the reason is 
 this, that as the human race was created in the first man, so 
 it is renewed in Christ. I shall express it again, and more 
 distinctly : All men were created in the first man, because, 
 whatever God designed to give to all, he conferred upon that 
 one man, so that the condition of mankind was settled in his 
 person. He by his falP ruined himself and those that were 
 his, because he drew them all, along with himself, into the 
 same ruin : Christ came to restore our nature from ruin, and 
 raise it up to a better condition than ever. They^ are then, 
 as it were, two sources, or two roots of the human race. 
 Hence it is not without good reason, that the one is called 
 the first man, and the other the last. This, however, gives 
 no support to those madmen, who make Christ to be one of 
 ourselves, as though there were and always had been only 
 two men, and that this multitude which we behold, were a 
 mere phantom ! A similar comparison occurs in Rom. v. 12. 
 
 46. But this is not first, luhich is spiritual. " It is neces- 
 sary,'' says he, " that before we are restored in Christ, we 
 
 t;^£/v «t/T»v,) and that the ^oyo? (word) was instead of i'lat principle, (avn 
 vov.y — Dick's Lectures on Theology vol. iii. p. 22. — Ed. 
 
 1 " Le poure mal-heureux par sa transgression ;" — * The poor miserable 
 creature by his transgression." 
 
 '^ " Adam done et Christ ;" — " Adam and Christ, therefore." 
 
5-J* COMMENTARY ON THE CHAP. XV. 47. 
 
 derive our origin from Adam, and resemble him. Let us, 
 therefore, not wonder, if we begin with the living soul, for as 
 heing horn precedes in order being horn again, so living pre- 
 cedes rising again." 
 
 47. The first Adam was from the earth. The animal life 
 comes first, because the earthy rnan is first.^ The spiritual 
 life will come afterwards, as Christ, the heavenly man, came 
 after Adam. Now the Manichees perverted this passage, 
 with the view of proving that Christ brought a body from 
 heaven into the womb of the Virgin. They mistakingly 
 imagined, however, that Paul speaks here of the substance 
 of the body, while he is discoursing rather as to its condition, 
 or quality. Hence, although the first man had an immortal 
 soul, and that too, not taken from the earth, yet he, never- 
 theless, savoured of the earth, from which his body had 
 sprung, and on which he had been appointed to live. Christ, 
 on the other hand, brought us from heaven a life-giving 
 Spirit, that he might regenerate us into a better life, and 
 elevated above the earth.^ In fine, we have it from Adam 
 — that we live in this world, as branches from the root : 
 Christ, on the other hand, is the beginning and author of 
 the heavenly life. 
 
 But some one will say in reply, Adam is said to he from 
 the earth — Christ/rom heaven; the nature of the comparison^ 
 requires this much, that Christ have his body from heaven, 
 as the body of Adam was formed /rom the earth ; or, at least, 
 that the origin of man's soul should be from the earth, but 
 that Christ's soul had come forth from heaven. I answer, 
 that Paul had not contrasted the two departments of the 
 subject with such refinement and minuteness, (for this was 
 not necessary ;) but when treating of the nature of Christ 
 and Adam, he made a passing allusion to the creation of 
 Adam, that he had been formed from the earth, and at the 
 
 ^ " La vie sensuelle, ou animale, c'est a dire, que nous auons par le moy- 
 en de Taine, precede ;" — " The sensual or animal life, that is to say, what 
 we have by means of the soul, comes first." 
 
 9 " Plus haute et excellente que la terre ;" — " Higher and more excel- 
 lent than the earth." 
 
 ' " La nature de I'antithese et comparison :" — " The nature of the con- 
 trast and comparison." 
 
CHAP. XV. 49. riEST EPISTLE TO THE CORINTHIANS. 55 
 
 same time, for tlie purpose of commending Christ's excel- 
 lence, he states, that he is the Son of God, who came down 
 to us from heaven, and brings with him, therefore, a heavenly 
 nature and influence. This is the simple meaning, while 
 the refinement of the Manichees is a mere calumny. 
 
 We must, however, reply to another objection still. For 
 Christ, so long as he lived in the world, lived a life similar 
 to ours, and therefore earthly : hence it is not a proper con- 
 trast. The solution of this question will serve farther to 
 refute the contrivance^ of the Manichees. For we know, 
 that the body of Christ was liable to death, and that it was 
 exempted from corruption, not by its essential property, (as 
 they speak,)^ but solely by the providence of God. Hence 
 Christ was not merely earthy as to the essence of his body, 
 but was also for a time in an earthly condition ; for before 
 Christ's power could show itself in conferring the heavenly 
 life, it was necessary that he should die in the weakness of 
 the flesh, (2 Cor. xiii. 4.) Now this heavenly life appeared 
 first in the resurrection, that he might quicken us also. 
 
 49. ^5 lue have borne. Some have thought, that there is 
 here an exhortation to a pious and holy life, into which Paul 
 was led by way of digression ; and on that account they 
 have changed the verb from the future tense into the horta- 
 tive mood. Nay more, in some Greek manuscripts the 
 reading is (jiopeaw^ev (let us bear,)^ but as that does not suit 
 so well in respect of connection, let us adopt in preference 
 what corresponds better with the object in view and the 
 context.* Let us observe, in the first place, that this is 
 not an exhortation, but pure doctrine, and that he is not 
 treating here of newness of life, but pursues, without any 
 
 1 " La meschante imagination;" — " The mcked fancy." 
 
 2 " Afin que i'use du terme commun ;" — " To use the common 
 phrase." 
 
 ' " Pourtant en lieu de Nous porterons, aucuns ont traduit Portons. 
 Et mesme aucuns liures Grecs le lisent ainsi ;" — '* Hence instead of We 
 shall hear, some have rendered it, Let us hear. And even some Greek 
 manuscripts read it thus." 
 
 * The Alexandrine manuscript, with some others, reads (pe^itruf^iv, let us 
 bear. The rendering of the Vulgate is portemus — (let us hear.) Wiclif 
 (1380) following the Vulgate, as he is wont, renders as foUows : here we 
 also the ymage of the heuenli. — Ed. 
 
56 COMMENTARY ON THE CHAP. XV. 50. 
 
 interruption, the thread of his discourse respecting the resur- 
 rection of the flesh. The meaning accordingly will he this : 
 " As the animal nature, which has the precedency in us, is 
 the image of Adam, so we shall he conformed to Christ in 
 the heavenly nature ; and this will he the completion of our 
 restoration. For we noiu hegin to bear the image of Christ, 
 and are every day more and more transformed into it ;^ but 
 that image consists in spiritual regeneration. But then it 
 will be fully restored both in body and in soul, and what is 
 now begun will be perfected, and accordingly we will obtain 
 in reality what we as yet only hope for.'' If, however, any 
 one prefers a different reading, this statement will serve 
 to spur forward the Corinthians ; and if there had been a 
 lively meditation of sincere piety and a new life, it might 
 have been the means of kindling up in them at the same 
 time the hope of heavenly glory. 
 
 50. Now this I say. This clause intimates, that what 
 follows is explanatory of the foregoing statement. " What 
 I have said as to hearing the image of the heavenly Adam 
 means this — that we must be renewed in respect of our 
 bodies, inasmuch as our bodies, being liable to corruption, 
 cannot inherit Grod's incorruptible kingdom. Hence there 
 w^ll be no admission for us into the kingdom of Christ, 
 otherwise than by Christ's renewing us after his own image." 
 Flesh and blood, however, we must understand, according to 
 the condition in which they at present are, for our flesh will 
 I be a participant in the glory of God, but it will be — as re- 
 newed and quickened by the Spirit of Christ. 
 
 61. Behold, I shew you a mystery; 61, Ecce, mysterium vobis dico : 
 We shall not all sleep, but Ave shall Non omnes quidem dormiemus, 
 all be changed, omnes tamen immutabimiu*, 
 
 62. In amoment, in thetAvinkling 52. In puncto temporis, in nictu 
 of an eye, at the last trump : for the oculi, cum extrema tuba, (canet enim 
 trumpet shall sound, and the dead tuba,) et mortui resurgent incorrup- 
 shall be raised incorruptible, and we tibiles, et nos immutabimur. 
 
 shall be changed. 
 
 53. For this corruptible must put 53. Oportet enim corniptibile hoc 
 on incorruption, and this mortal induere immortaUtatem. 
 must put on immortality. 
 
 ^ " Car nous ne faisons encore que commencer a porter I'imagede Jesus 
 Christ ;" — " For as yet we do but begin to bear the image of Jesus Christ." 
 
CHAP. XV. 51. FIRST EPISTLE TO THE CORINTHIANS. 57 
 
 54. So when tliis corruptible shall 54. Quum autem corruptibile 
 have put on incorruption, and this hoc induerit incorruptibiUtatem, et 
 mortal shall have put on immor- mortale hoc induerit immortalita- 
 tality, then shall be brought to pass tern : tunc fiet sermo qui scriptus 
 the saying that is Avritten, Death is est : (IIos. 13, 14, vel les. 25, 8.) 
 swallowed up in victory. Absorpta est mors in victoriam. 
 
 55. O death, Avhere is thy sting ? 55. Ubi, mors, tuus aculeus ? Ubi 
 O grave, where is thy victory? tua, inferne, victoria ? 
 
 56. The sting of death is sm ; and 56. Aculeus autem mortis, pecca- 
 the strength of sin is the law. tum est : virtus autem peccati. Lex. 
 
 57. But thanks be to God, which 57. Sed Deo gratia, qui dedit 
 giveth us the victory, through our nobis victoriam per Dominum nos- 
 Lord Jesus Christ. trum lesum Christum. 
 
 58. Therefore, my beloved bre- 58. Itaque, fratres mei dilecti, 
 thren, be ye stedfast, unmoveable, stabiles sitis, immobiles, abundantes 
 always abounding in the work of the in opere Domini semper, hoc cog- 
 Lord, forasmuch as ye know that nito, quod labor vester non sit in- 
 your labour is not in vain in the anis in Domino. 
 
 Lord. 
 
 Hitherto he has included two things in his reasoning. In 
 the first place, he shows that there will be a resurrection 
 from the dead : secondly, he shows of what nature it will be. 
 Now, however, he enters more thoroughly into a description 
 of the manner of it. This he calls a mystery, because it had 
 not been as yet so clearly unfolded in any statement of 
 revelation ; but he does this to make them more attentive. 
 For that wicked doctrine had derived strength from the cir- 
 cumstance, that they disputed as to this matter carelessly 
 and at their ease,^ as if it were a matter in which they felt 
 no difficulty. Hence by the term mystery, he admonishes 
 them to learn a matter, which Avas not only as yet unknown 
 to them, but ought to be reckoned among God's heavenly 
 secrets. 
 
 51. We shall not indeed all sleep. Here there is no differ- 
 ence in the Greek manuscripts, but in the Latin versions 
 there are three different readings. The first is, We shall 
 indeed all die, hut we shall not all he changed. The second 
 is, We shall indeed all rise again, hut we shall not all he 
 changed? The third is. We shall not indeed all sleep, hut we 
 
 ^ " Par maniere de passe-temps, et tout a leur aise ;" — " By way of 
 pastime, and quite at their ease." 
 
 2 This is the reading of the Vulgate. Wiclif (1380) translates the verse 
 as follows:. Lo, I seie to you pryuyte {secret) of holi things, and alle we 
 schulen rise agen, but not alle we schulen be chaungid. — Ed. 
 
58 COMMENTARY OK THE CHAP. XV. 51. 
 
 shall all he changed. This diversity, I conjecture, had arisen 
 from this — that some readers, who were not the most discern- 
 ing, dissatisfied with the true reading, ventured to conjec- 
 ture a reading which was more approved by them.^ For it 
 appeared to them, at first view, to be absurd to say, that all 
 would not die, while we read elsewhere, that it is appointed 
 unto all men once to die. (Heb. ix. 27.) Hence they altered 
 the meaning in this way — All will not he changed, though all 
 will rise again, or will die ; and the change they interpret to 
 mean — the glory that the sons of Grod alone will obtain. The 
 true reading, however, may be judged of from the context. 
 
 Paul's intention is to explain what he had said — that we 
 will be conformed to Christ, because flesh and hlood cannot 
 inherit the kingdom of God. A question presented itself,^ 
 what then will become of those who will be still living at 
 the day of the Lord ? His answer is, that although all will 
 not die, yet they will be renewed, that mortality and cor- 
 ruption may be done away. It is to be observed, however, 
 that he speaks exclusively of believers ; for although the 
 resurrection of the wicked will also involve change, yet as 
 there is no mention made of them here, we must consider 
 everything that is said, as referring exclusively to the elect. 
 We now see, how well this statement corresponds with the 
 preceding one, for as he had said, that we shall hear the 
 image of Christ, he now declares, that this will take place 
 when we shall be changed, so that mortality may he swallowed 
 up of life, (2 Cor. v. 4,) and that this renovation is not in- 
 consistent with the fact, that Christ's advent will find some 
 still alive. 
 
 We must, however, unravel the difficulty — that it is ap- 
 pointed unto all men once to die; and certainly, it is not 
 difficult to unravel it in this way — that as a change cannot 
 take place without doing away with the previous system, 
 that change is reckoned, with good reason, a kind of death ; 
 but, as it is not a separation of the soul from the body, it is 
 
 ^ " Qui leur estoit plus probable ;" — " Which appeared to them more 
 probable." 
 
 ^ " II y auoit sur ceci vne question qu'on pouuoit faire ;" — " There was 
 a question as to this, which might be proposed " 
 
CHAP. XV. 52. FIRST EPISTLE TO THE CORINTHIANS. 59 
 
 not looked upon as an ordinary death. It will then be death, 
 inasmuch as it will be the destruction of corruptible nature : 
 it will not be a sleep, inasmuch as the soul will not quit the 
 body ; but there will be a sudden transition from corruptible 
 nature into a blessed immortality. 
 
 52. In a moment This is still of a general nature ; that 
 is, it includes all. For in all the change will be sudden 
 and instantaneous, because Christ's advent will be sudden. 
 And to convey the idea of a moment, he afterwards makes 
 use of the phrase twinkling (or jerk) of the eye, for in the 
 Greek manuscripts there is a twofold reading — po'Trrj {jerk,) 
 or pvirfi {twinkling.^ It matters nothing, however, as to the 
 sense. Paul has selected a movement of the body, that sur- 
 passes all others in quickness ; for nothing is more rapid 
 than a movement of the eye, though at the same time he 
 has made an allusion to sleej^, with which twinkling of the 
 eye is contrasted.^ 
 
 With the last trump. Though the repetition of the term 
 might seem to place it beyond a doubt, that the word 
 trumpet is here taken in its proper acceptation, yet I prefer 
 to understand the expression as metaphorical. In 1 Thess. 
 iv. 16, he connects together the voice of the archangel and 
 the trump of God. As therefore a commander, with the 
 sound of a trumpet, summons his army to battle, so Christ, 
 by his far sounding proclamation, which will he heard 
 throughout the whole world, will summon all the dead.. 
 Moses tells us, (Exod. xix. 16,) wdiat loud and ten-ible sounds 
 were uttered on occasion of the promulgation of the law. 
 Far different will be the commotion then, when not one peo- 
 ple merely, but the whole world will be summoned to the 
 tribunal of God. Nor will the living only be convoked, but 
 
 ^ It is stated by Semler, that some in the times of Jerome preferred po-T*i, 
 but Jerome himself preferred pt-r^. 'PoTri is derived from pi-ru, to tend or 
 inchne to. It means force or impetus. It is used by Thucydides (v. 103) 
 to mean the preponderance of a scale. In connection with ixp^aX/uev, 
 (the eye,) it Avould probably mean, a cast or inclination of the eye. "Pi^v, 
 (the common reading,) is derived from p'l-^ru, to throw. 'P/cr»9 o(p6a.Xftov 
 is explained by Nyssenus, (as stated by Parkhurst,) to mean — i-rtfAtxrn 
 (iki(pa^uy — the shutting or twinkling of the eyelids. 
 
 2 " Pour ce que quand on se resueUle, on cleigne ainsi des yeux ;" — 
 " Because, when persons awake, they twinkle in this way with their eyes." 
 
60 COMMENTARY ON THE CHAP. XV. O'l. 
 
 even the dead will be called fortli from their graves.^ Nay 
 more, a commandment must be given to dry bones and dust 
 that, resuming their former appearance and reunited to the 
 spirit, they come forth straightway as living men into the 
 presence of Christ. 
 
 The dead shall rise. "What he had declared generally as 
 to all, he now explains particularly as to the living and the 
 dead. This distinction, therefore, is simply an exposition of 
 the foregoing statement — that all will not die, hut all will he 
 changed. " Those who have already died,'' says he, " will 
 rise again incorruptible.'' See what a change there wdll be 
 upon the dead ! " Those," says he, " who will be still alive 
 w^ill themselves also be changed.'' You see then as to both.^ 
 You now then perceive how it is, that change will be common 
 to all, but not sleep.^ 
 
 When he says. We shall he changed, he includes himself 
 in the number of those, who are to live till the advent of 
 Christ. As it was now the last times, (1 John ii. 18,) that 
 day (2 Tim. i. 18) was to be looked for by the saints every 
 hour. At the same time, in writing to the Thessalonians, 
 he utters that memorable prediction respecting the scatter- 
 ing^ that would take place in the Church before Christ's 
 coming. (2 Thess. ii. 3.) This, however, does not hinder that 
 he might, by bringing the Corinthians, as it were, into im- 
 mediate contact with the event, associate himself and them 
 with those who would at that time be alive. 
 
 ^ " The trumpet shall sound, (1 Cor. xv. 52,) says the prophetic teacher. 
 And how startling, how stupendous the summons ! Nothing equal to it, 
 nothing like it, was ever heard through all the regions of the universe, or 
 all the revolutions of time. When conflicting armies have discharged the 
 bellowing artillery of war, or Avhen A'ictorious armies have shouted for joy 
 of the conquest, the seas and shores have rung, the mountains and plains 
 have echoed. But the shout of the archangel, and the trump of God, 
 will resound from pole to pole — will pierce the centre and shake the pillars 
 of heaven. Stronger — stronger still — it Avill penetrate even the deepest 
 recesses of the tomb ! It will pour its amazing thunder mto all those 
 abodes of silence. The dead, the very dead, shall hear." — Hervey's Theron 
 and Aspasio, vol. ii. p. QQ. — Ed. 
 
 2 « Voyla done ques les viuans et les morts ;" — " Mark then how it 
 wiU be as to the living and the dead." 
 
 3 " Non pas le dormir. c'est a dire la mort ;" — " Not sleep, that is to 
 say, death." 
 
 * " La dissipation horrible ;"— " The dreadful scattering." 
 
CHAP. XV. 54. FIRST EPISTLE TO THE CORINTHIANS. 61 
 
 53. Fo7^ this corruptible must Mark, how we' shall live 
 in the kingdom of God both in body and in soul, while at 
 the same time flesh and blood cannot inherit the kingdonn of 
 God — for they shall previously be delivered from corruption. 
 Our nature then, as being now corruptible and mortal, is not 
 admissible into the kingdom of God, but when it shall have 
 put off corruption, and shall have been beautified with in- 
 corru2)tion, it will then make its way into it. This passage, 
 too, distinctly proves, that we shall rise again in that same 
 flesh that we now carry about with us, as the x\.postle assigns 
 a new quality to it which will serve as a garment. If he 
 had said. This corruptible must be renewed, the error of those 
 fanatics, who imagine that mankind will be furnished with 
 new bodies, would not have been so plainly or forcibly 
 overthrown. Kow, however, when he declares that this 
 corruptible shall be invested with glory, there is no room left 
 for cavil. 
 
 54. Then shall be brought to pass the saying. This is not 
 merely an amplification, (eire^epyao-iay but a confirmation, 
 too, of the preceding statement. For what was foretold by 
 the Prophets must be fulfilled. Now this prediction will not 
 be fulfilled, until our bodies, laying aside corruption, will put 
 on incorruption. Hence this last result, also, is necessary. To 
 come to pass, is used here in the sense of being fidly accom- 
 plished, for what Paul quotes is now begun in us, and is 
 daily, too, receiving further accomplishment ; but it will not 
 have its complete fulfilment until the last day. 
 
 It does not, however, appear quite manifest, from what 
 passage he has taken this quotation, for many statements 
 occur in the Prophets to this effect. Only the probability 
 is, that the first clause is taken either from Isaiah xxv. 8, 
 where it is said that death will be for ever destroyed by the 
 Lord,^ or, (as almost all are rather inclined to think,) from 
 
 ^ " Vne declaration ou amplification ;" — " A declaration or amplification." 
 2 " The words, as alleged by I'aul," (from Isaiah xxv. 8,) " are found in 
 the version of Theodotion, with which the Targmn and Syriac agree, in 
 reading the verb as a passive. yP^D in Piel, as here, commonly signifies to 
 destroy, cZes^roy utterly; in Kal., the more usual signification is that of 
 swallowing, which most of the versions have unhappily adopted. nVJ7 
 the Greek translators render by l(rx,^trits, u; rixo;, lU t'^y-oi ; attaching to 
 
62 COMMENTARY ON THE CHAP. XV. 54. 
 
 Hosea xiii. 14, where the Prophet, bewailing the obstinate 
 wickedness of Israel, comj^lains that he was like an untimely 
 child, that struggles against the efforts of his mother in 
 travail, that he may not come forth from the womb, and 
 from this he concludes, that it was owing entirely to himself, 
 that he was not delivered from death. / will ransom them, 
 says he,/rom the power of the grave : I will rescue them from 
 death. It matters not, whether you read these words in the 
 future of the indicative, or in the subjunctive,^ for in either 
 way the meaning amounts to this — that God was prepared 
 to confer upon them salvation, if they would have allowed 
 the favour to be conferred upon them, and that, therefore, if 
 they perished, it was their own fault. 
 
 He afterwards adds, / will he thy desti^uction, death ! 
 thy ruin, grave ! In these words Grod intimates, that he 
 accomplishes the salvation of his people^ only when death 
 and the grave are reduced to nothing. For no one will deny, 
 that in that passage there is a description of completed 
 salvation. As, therefore, we do not see such a destruction of 
 death, it follows, that we do not yet enjoy that complete 
 salvation, which God promises to his people, and that, con- 
 sequently, it is delayed until that day. Then, accordingly, 
 will death he swallowed up, that is, it will be reduced to 
 nothing,^ that we may have manifestly, in every particular, 
 
 the term the idea of what is overpowering, durable, complete. The sig- 
 nifications of the Hebrew root nVJ, used only in Niphal and Piel, are — to 
 shine, lead, lead on, he complete ; in Chald. to surpass, excel, vanquish ; 
 hence the idea of victory, eternity, ^q., attaching to flVJ, and of completely, 
 entirely, for ever, he, to nV3, PIVJa The words are therefore equivalent 
 to 6a.\a,roi ovk Iffroci Iti, — (Death shall he no longer,) Rev. xxi. 4, where 
 there seems to be an evident allusion to our text ; and where the subject 
 is, as here, not the millennial state of the Church, but the state of glory 
 after the resurrection of the body. It will be then only, that a period shall 
 be put to the reproachful persecutions of the righteous, wliich Isaiah like- 
 wise predicts." — Henderson on Isaiah. — Ed. 
 
 ^ " le les eusse rachetez — ie les eusse dehurez ;" — " I could have ran- 
 somed them — I could have rescued them." 
 
 2 " Lors vrayement et a bon escient il sauue les fideles ;" — " He then 
 truly and effectually saves behevers." 
 
 ^ '•' This victory will not be gradual only, but total and entire. Every 
 thing of mortality, that Avas hanging about these glorious victors, shall be 
 swallowed up in perfect and endless life. Death is unstung first — dis- 
 armed — and then easily overcome. Its sting is said to be sin — the dead- 
 liest thing in death. A plain farther proof, by the way, the Apostle in- 
 
CHAR XV. 54. FIRST EPISTLE TO THE CORINTHIANS. G3 
 
 and in every respect, (as they say,) a complete victory 
 over it.^ 
 
 As to the second clause, in which he triumj^hs over death 
 and the grave, it is not certain whether he speaks of himself, 
 or whether he meant there also to quote the words of the 
 Prophet. For where w^e render it, " I will be thy destruc- 
 tion, death ! — thy ruin, grave i" the Greeks have trans- 
 lated it, " Where, death, is thy suit ?^ where, grave, thy 
 sting ?" Now although this mistake of the Greeks is ex- 
 cusable from the near resemblance of the words,"*^ yet if any 
 one will attentively examine the context, he will see that 
 they have gone quite away from the Prophet's intention. The 
 true meaning, then, will be this — that the Lord will put an 
 end to death, and destroy the gravoy' It is possible, however, 
 that, as the Greek translation was in common use, Paul 
 alluded to it, and in that there is nothing inconsistent, though 
 he has not quoted literally, for instead of victory he has used 
 the term action, or law-suit.^ I am certainly of opinion, that 
 
 tended death also in the moral sense. And the insulting inquiry, ' where is 
 it ?' implies 'tis not any where to be found ; and signifies a total abolition 
 of it, and, by consequence, must infer that every thing of death besides 
 must, as to them, for ever cease and be no more. Which also the phrase 
 of swallowing up doth with great emphasis express." — Howe's Works, 
 (Lond. 1834,) p. 1035.— ^c?. 
 
 ^ '•' En sorte que nous aurons plene et parfaite victoire a I'encontre 
 d'elle ;" — " So that we shall have a full and complete victory over it." 
 
 2 " Ou est ton plaid, c'est a dire, le proces que tu intentes contre nous, 
 6 mort ?" — " O death, where is thy suit — that is to say, the process that 
 thou earnest on against us ?" 
 
 3 " The passage (says Dr. Bloomfield) is from Hosea xiii. 14, and the 
 Apostle's words differ only by the transposition of v7«05 (victory) and jc'ivt^ov, 
 {stitig,) from the ancient versions; except that for v7xoi the Sept. has 
 ^/««j, {law-suit.y It is noticed, however, by Granville Penn, that "in 
 the most ancient of all the existing MSS. (Vat. and Ephr.) there is no 
 transposition of ^avaro? (death) and kut^ov (sting;) and the Apostle's sen- 
 tence preserves the same order as in the Greek of Hosea ; so that the 
 transposition lies wholly at the door of those MSS. which are more recent 
 than those ancient copies." The Vat. version has v£/«o? instead of vikoj, 
 but from the circumstance that in that version vuxos is used in the 64th 
 verse manifestly instead of wxa,-, it abundantly appears that it is a mere 
 difference of spelling. The words to which Calvin refers, as having been 
 mistaken for each other from their near resemblance, are, ^<»>! (law-suit) 
 and vixo;, (or vixyi,) victory. — Ed. 
 
 * " Car en lieu du mot diki, qui signifie plaid ou proces, il a mis nicos, 
 qui signifie victoire;" — " For in place of the word ^/x»}, which signifies an 
 action or law-suit, they have used r>7xo(, which signifies victory." 
 
64 COMMENTARY ON THE CHAP. XV. 56. 
 
 the Apostle did not deliberately intend to call in the Pro- 
 phet as a witness, with the view of making a wrong use of 
 his authority, but simply accommodated, in passing, to his 
 own use a sentiment that had come into common use, as 
 being, independently of this, of a pious nature.^ The main 
 thing is this — that Paul, by an exclamation of a spirited 
 nature, designed to rouse up the minds of the Corinthians, 
 and lead them on, as it were, to a near view of the resurrec- 
 tion. Now, although we do not as yet behold the victory 
 with our eyes, and the day of triumph has not yet arrived, 
 (nay more, the dangers of war must every day be encounter- 
 ed,) yet the assurance of faith, as we shall have occasion to 
 observe ere long, is not at all thereby diminished. 
 
 56. The sting of death is sin. In other words, " Death has 
 no dart with which to wound us except sin, since death pro- 
 ceeds from the anger of God. Now it is only with our sins 
 that God is angry. Take away sin, therefore, and death will 
 no more be able to harm us.'' This agrees with what he said 
 in Rom. vi. 23, that the wages of sin is death. Here, how- 
 ever, lie makes use of another metaphor, for he compared 
 sin to a sti7ig, with which alone death is armed for inflicting 
 upon us a deadly wound. Let that be taken away, and 
 death is disarmed, so as to be no longer hurtful. Now with 
 what view Paul says this, will be explained by him ere long. 
 
 The strength of sin is the law. It is the law of God that 
 imparts to that sting its deadly power, because it does not 
 merely discover our guilt, but even increases it. A clearer ex- 
 position of this statement may be found in Rom. vii. 9, where 
 Paul teaches us that we are alive, so long as we are without 
 the law, because in our own opinion it is well with us, and we 
 do not feel our own misery, until the law summons us to the 
 judgment of God, and wounds our conscience with an appre- 
 hension of eternal death. Farther, he teaches us that sin 
 has been in a manner lulled asleep, but is kindled up by the 
 law, so as to rage furiously. Meanwhile, however, he vindi- 
 cates the law from calumnies, on the ground that it is holy, 
 and good, and just, and is not of itself the parent of sin or 
 
 ^ "Bonne et saincte;" — " Good and holy." 
 
CHAP. XV. 57. FIRST EPISTLE TO THE CORINTHIANS. 65 
 
 the cause of death. Hence he concludes, that whatever there 
 is of evil is to be reckoned to our own account, inasmuch as 
 it manifestly proceeds from the depravity of our nature. 
 Hence the law is but the occasion of injury. The true cause 
 of ruin is in ourselves. Hence he speaks of the law here as 
 tlie strength or power of sin, because it executes upon us the 
 judgment of God. In the mean time he does not deny, that 
 sin inflicts death even upon those that know not the law ; 
 but he speaks in this manner, because it exercises its tyranny 
 upon them with less violence. For the law came that sin 
 might abound, (Rom. v. 20,) or that it might become beyond 
 measure sinful. (Rom, vii. 13.) 
 
 57. But thanks he to God. From this it appears, why it 
 it was that he made mention both of sin and of the law, 
 when treating of death. Death has no sting with which to 
 wound except sin, and the law imparts to this sting a deadly 
 power. But Christ has conquered sin, and by conquering it 
 has procured victory for us, and has redeemed us from the 
 curse of the law. (Gal. iii. 13.) Hence it follows, that we are 
 no longer lying under the power of death. Hence, although 
 we have not as yet a full discovery of those benefits, yet we 
 may already with confidence glory in them, because it is neces- 
 sary that what has been accomplished in the Head should be 
 accomplished, also, in the members. We may, therefore, tri- 
 umph over death as subdued, because Christ's victory is ours. 
 
 When, therefore, he says, that victory has been given to us, 
 you are to understand by this in the first place, that it is 
 inasmuch as Christ has in his own person abolished sin, has 
 satisfied the law, has endured the curse, has appeased the 
 anger of God, and has procured life ; and farther, because he 
 has already begun to make us partakers of all those benefits. 
 For though we still carry about witli us the remains of sin, 
 it, nevertheless, does not reign in us : though it still stints 
 us, it does not do so fatally, because its edge is blunted, so 
 that it does not penetrate into the vitals of the soul. Though 
 the law still threatens, yet there is presented to us on the 
 other hand, the liberty that was procured for us by Christ, 
 which is an antidote to its terrors. Though the remains of 
 sin still dwell in us, yet the Spirit who raised up Christ from 
 
 VOL. II. E 
 
68 COMMENTARY ON THE CHAP. XVI. 2. 
 
 coni^.tralned by necessity. Farther, this passage is an evidence 
 of the truth of what Paul states there also — that he had 
 been careful to exhort the Gentiles to afford help in such a 
 case of necessitj. Now, however, he prescribes the method 
 of relief; and that the Corinthians may accede to it the 
 more readily, he mentions that he had already prescribed it 
 to the Churches of Galatia ; for they would necessarily be 
 the more influenced by example, as we are wont to feel a 
 natural backwardness to anything that is not ordinarily 
 practised. Now follows the method — by which he designed 
 to cut off all hinderances and impediments. 
 
 2. On one of the Sabbaths. The end is this — that they may 
 have their alms ready in time. He therefore exhorts them 
 not to wait till he came, as anything that is done suddenly, 
 and in a bustle, is not done well, but to contribute on the 
 Sabbath what might seem good, and according as every one's 
 ability might enable — that is, on the day on which they held 
 their sacred assemblies. The clause rendered on one of the 
 Sabbaths, (Kara jjbiav aa^/Sdrcov,) Chrysostom explains to 
 mean — the first Sabbath. In this I do not agree with him ; for 
 Paul means rather that they should contribute, one on one 
 Sabbath and another on another ; or even each of them every 
 Sabbath, if they chose. For lie has an eye, first of all, to 
 convenience, and farther, that the sacred assembly, in which 
 the communion of saints is celebrated, might be an addi- 
 tional spur to them. Nor am I more inclined to admit the 
 view taken by Chrysostom — that the term Sabbath is em- 
 ployed here to mean the Lord's day, (Rev. i. 10,) for the 
 probability is, that the Aj)ostles, at the beginning, retained 
 the day that was already in use, but that afterwards, con- 
 strained by the superstition of the Jews, they set aside that 
 day, and substituted another. Now the Lord's day was 
 made choice of, chiefly because our Lord's resurrection put 
 an end to the shadows of the law. Hence the day itself puts 
 us in mind of our Christian liberty. We may, however, 
 very readily infer from this passage, that believers have 
 always had a certain day of rest from labour — not as if the 
 worship of God consisted m idleness, but because it is of 
 importance for the common liarraony, that a certain day 
 
CHAP. XVI. 2. FIRST EPISTLE TO THE CORINTHIANS. 69 
 
 should be appointed for holding sacred assemblies, as they 
 cannot be held every day. For as to Paul's forbidding else- 
 where (Gal. iv. 10) that any distinction should be made be- 
 tween one day and another, that must be understood to be 
 with a view to religion/ and not with a view to polity or 
 external order.^ 
 
 Treasuring up. I have preferred to retain the Greek 
 participle, as it appeared to me to be more emphatic.^ For 
 although ^TjaavpL^etv means to lay up, yet in my opinion, he 
 designed to admonish the Corinthians, that whatever they 
 might contribute for the saints would be their best and 
 safest treasure. For if a heathen poet could say — " What 
 riches you give away, those alone you shall always have,'' 
 how much more ought that consideration to have influence 
 among us, who are not dependent on the gratitude of men, 
 but have God to look to, who makes himself a debtor in the 
 room of the poor man, to restore to us one day, with large 
 interest, whatever we give away? (Pro v. xix. 1 7.) Hence this 
 statement of Paul corresponds with that saying of Christ — 
 Lay up for yourselves treasure in heaven, where it luill not 
 he exposed either to thieves, or to moths. (Matt. vi. 20.) 
 
 According as he has prospered. Instead of this the old 
 translation has rendered it, What may seem good to him, mis- 
 led, no doubt, by the resemblance between the word made use 
 of, and another.^ Erasmus renders it, What will he conve- 
 
 ^ See CALvm's InstituteSy vol. i. p. 464. 
 
 2 " Quand on le fait pour deuotion, comme cela estant \n sendee de 
 Dieu, et non pas pour la police externe ;" — " ^Vhen it is done for the sake 
 of devotion, as though it were a service done to God, and not with a \dew 
 to external polity." 
 
 3 " On a par ci deuant traduit, amassant ; mais i'ay mieux aime retenir 
 la propriete du mot Gree;" — " The word before us has been rendered 
 laying up ; but I have preferred to retain the peculiar force of the Greek 
 word." 
 
 * " Quas dederis, solas semper habebis opes." (^lartial. Ep. v. 42.) A si- 
 milar sentiment occurs in the writings of the poet Rahirius. " Hoc habeo, 
 quodcunque dedi ;" — '• I have whatever I have given away." (See Seneca, 
 lib. vi. de Benef.) Alexander the Great, (as stated by Plutarch.) when 
 asked where he had laid up his treasures, answered, " Apud amicos ;" — 
 " Among my friends." — Ed. 
 
 5 " S'abusant a Taffinite des deux mots Grecs;" — "Misled by the re- 
 semblance between two Greek words." Calvin's meaning seems to be 
 that the verb ti^aBoa^ai, (to be prospered,) made use of here by Paul, had 
 
68 COMMENTARY ON THE CHAP. XVI. 2. 
 
 constrained by necessity. Farther, this passage is an evidence 
 of the truth of what Paul states there also — that he had 
 been careful to exhort the Gentiles to afford help in such a 
 case of necessity. Now, however, he prescribes the method 
 of relief; and that the Corinthians may accede to it the 
 more readily, he mentions that he had already prescribed it 
 to the Churches of Galatia ; for they would necessarily be 
 the more influenced by example, as we are wont to feel a 
 natural backwardness to anything that is not ordinarily 
 practised. Now follows the method — by which he designed 
 to cut off all hinderances and impediments. 
 
 2. 0)1 one of the Sabbaths. The end is this — that they may 
 have their alms ready in time. He therefore exhorts them 
 not to wait till he came, as anything that is done suddenly, 
 and in a bustle, is not done well, but to contribute on the 
 Sabbath what might seem good, and according as every one's 
 ability might enable — that is, on the day on which they held 
 their sacred assemblies. The clause rendered on one of the 
 Sabbaths, (Kara fjulav aa^^drcov,) Chrysostom explains to 
 mean — the first Sabbath. In this I do not agree with him ; for 
 Paul means rather that they should contribute, one on one 
 Sabbath and another on another ; or even each of them every 
 Sabbath, if they chose. For lie has an eye, first of all, to 
 convenience, and farther, that the sacred assembly, in which 
 the communion of saints is celebrated, might be an addi- 
 tional spur to them. Nor am I more inclined to admit the 
 view taken by Chrysostom — that the term Sabbath is em- 
 ployed here to mean the Lord's day, (Rev. i. 10,) for the 
 probability is, that the Apostles, at the beginning, retained 
 the day that was already in use, but that afterwards, con- 
 strained by the superstition of the Jews, they set aside that 
 day, and substituted another. Now the Lord's day was 
 made choice of, chiefly because our Lord's resurrection put 
 an end to the shadows of the law. Hence the day itself puts 
 us in mind of our Christian liberty. We may, however, 
 very readily infer from this passage, that believers have 
 always had a certain day of rest from labour — not as if the 
 worship of God consisted in idleness, but because it is of 
 importance for the common liarraony, that a certain day 
 
CHAP. XVI. 2. FIRST EPISTLE TO THE CORINTHIANS. 69 
 
 should be appointed for holding sacred assemblies, as they 
 cannot be held every day. For as to Paul's forbidding else- 
 where (Gal. iv. 10) that any distinction should be made be- 
 tween one day and another, that must be understood to be 
 with a view to religion,^ and not with a view to polity or 
 external order.^ 
 
 Treasuring up. I have prefei-red to retain the Greek 
 participle, as it appeared to me to be more emphatic. For 
 although ^7)aavpl^6iv means to lay up, yet in my opinion, he 
 designed to admonish the Corinthians, that whatever they 
 might contribute for the saints would be their best and 
 safest treasure. For if a heathen poet could say — " What 
 riches you give away, those alone you shall always have,'' 
 how much more ought that consideration to have influence 
 among us, who are not dependent on the gratitude of men, 
 but have God to look to, who makes himself a debtor in the 
 room of the poor man, to restore to us one day, with large 
 interest, whatever we give away? (Pro v. xix. 1 7.) Hence this 
 statement of Paul corresponds with that saying of Christ — 
 Lay up for yourselves treasure in heaven, where it will not 
 he exposed either to thieves, or to moths. (Matt. vi. 20.) 
 
 According as he has 2^^^ospered. Instead of this the old 
 translation has rendered it, What may seem good to him, mis- 
 led, no doubt, by the resemblance between the word made use 
 of, and another.^ Erasmus renders it. What will he conve- 
 
 ^ See Calvin's Institutes, vol. i. p. 464. 
 
 2 «•' Quand on le fait pour deuotion, comme cela estant vn seruice de 
 Dieu, et non pas pour la police externe ;" — " When it is done for the sake 
 of devotion, as though it were a service done to God, and not with a ^dew 
 to external polity." 
 
 3 " On a par ci deuant traduit, amassant ; mais i'ay mieux aime retenir 
 la propriete du mot Grec;" — " The word before us has been rendered 
 laying up ; but I have preferred to retain the peculiar force of the Greek 
 word." 
 
 * " Quas dederis, solas semper habebis opes." (Martial. Ep. v. 42.) A si- 
 milar sentiment occurs in the writings of the poet Bahirius. " Hoc habeo, 
 quodcunque dedi ;" — '• I have whatever I have given away." (See Seneca, 
 hb. vi. de Benef.) Alexander the Great, (as stated by Plutarch,) when 
 asked where he had laid up his treasures, answered, " Apud araicos ;" — 
 " Among my friends." — Ed. 
 
 5 " S'abusant a I'affinite des deux mots Grecs;"— " :Misled by the re- 
 semblance between two Greek words." Calvin's meaning seems to be 
 that the verb iloVoofiai, (to he prospered,) made use of here by Paul, had 
 
70 COMMENTARY ON THE CHAP. XVI. 5. 
 
 nient} Neither the one nor the other pleased me, for this 
 reason — that the proper signification of the word brings out 
 a meaning that is much more suitable ; for it means — to go 
 on prosperously. Hence he calls every one to consider his 
 ability — " Let every one, according as God hath blessed him, 
 lay out ujDon the poor from his increase/' 
 
 3. And when I come. As we are cheerful in giving, when 
 v^^e know for certain, tliat what we give is well laid out, he 
 points out to the Corintliians a method, by which they may 
 be assured of a good and faithful administration — by select- 
 ing approved persons, to whom they may intrust the matter. 
 Nay more, he offers his own services, if desired, which is an 
 evidence that he has the matter at heart. 
 
 5. When I shall pass through Macedonia. The common 
 opinion is, that this epistle was sent from Philippi. Persons 
 coming thence to Corinth by land, required to pass through 
 Macedonia ; for that colony is situated in the farthest ex- 
 tremity, towards the Emathian mountains. Paul, it is true, 
 might, instead of going by land, have gone thither by sea, 
 but he was desirous to visit the Macedonian Churches, that 
 he might confirm them in passing. So much for the com- 
 mon opinion. To me, however, it appears more probable, 
 that the epistle w^as written at Ephesus ; for he says a little 
 afterwards, that he luill remain there until Pentecost, (verse 
 8)^ ; and he salutes the Corinthians, not in the name of the 
 Philippians, but of the Asiatics, (verse 19.)^ Besides, in the 
 second epistle he explicitly states, that, after he had sent 
 
 been confounded with iVho-Au. (to seem good.) Wiclif (1 380) in accordance 
 with the Vulgate, renders as follows — Kepynge that thatplesith to hym. — 
 Ed. 
 
 ^ " C'est a dire, selon sa comraodite ;" — " That is to say, according to 
 his convenience." 
 
 ^ " St. Paul was now at Ephesus; for almost all allow, in opposition to 
 the subscription at the end of this epistle, that states it to have been writ- 
 ten from Philippi, that it was written from Ephesus ; and this is supported 
 by many strong arguments; and the 8th verse here seems to put it past 
 all question: 1 will tarry at Ephesus; i.e., I am in Ephesus, and here I 
 purpose to remain until Pentecost." — Dr. Adam Clarke. — Ed. 
 
 ^ " The Churches of Asia salute yon, i.e., the Churches in Asia Minor. 
 Ephesus was in this Asia, and it is clear from this that the Apostle was 
 not at Philippi. Had he been at Philippi, as the subscription states, he 
 would have said, The Churches o/'Macedoma, not the Churches of Asia, 
 salute you.'* — Dr. Adam Clarke. — Ed. 
 
CHAP. XVI. 5. FIEST EPISTLE TO THE CORINTHIANS. 7l 
 
 away this epistle, he passed over into Macedonia. (2 Cor. 
 ii. IS.) Now after passing through Macedonia, he would be 
 at a distance from Ephesus, and in the neighbourhood of 
 Achaia. Hence I have no doubt that he was at Ephesus 
 at that time : thence he could sail by a straight course to 
 Achaia. For visiting Macedonia, a long circuit was needed, 
 and a more disagreeable route. Accordingly he lets them 
 know that he will not come to them by a direct course, as 
 he required to go through Macedonia. 
 
 To the Corinthians, however, he promises something far- 
 ther — that he would make a longer stay with them. By this 
 he shows his affection towards them. For what reason had 
 he for delay, except that he was concerned as to their wel- 
 fare ? On the other hand, he lets them know how fully 
 assured he is of their affection towards him in return, by 
 taking it, as it were, for granted that he would be conducted 
 forward by them in the way of kindness ; for he says this 
 from confidence in their friendship.^ 
 
 After saying everything, however, he subjoins this limitation 
 — if the Lord permit. With this reservation, saints ought to 
 follow up all their plans and deliberations ; for it is an instance 
 of great rashness to undertake and determine many things 
 for the future, while we have not even a moment in our power. 
 The main thing indeed is, that, in the inward affection of 
 the mind, we submit to God and his providence, whatever we 
 resolve upon f but at the same time, it is becoming that 
 we should accustom ourselves to such forms of expression, 
 that whenever we have to do with what is future we may 
 make everything depend on the divine will.^ 
 
 8. But I will tarry at Ephesus 8, Gommorabcr autem Ephesi 
 luitil Pentecost. usque ad Pentecosten. 
 
 9. For a great door and eftectual 9. Nam ostium mihi apertum 
 
 1 " Us le conduiront par tout ou il ira ;''— " They will conduct him for- 
 ward wherever he may go." 
 
 2 " Tout ce que nous^entreprenons et consultons ;"— " Everythmg that 
 we undertake and resolve upon." 
 
 3 " De remettre a la volonte de Dieu tout ce que nous entreprendrons 
 pour le temps aduenir ;"— " So as to give up to the will of God every- 
 thing that we shall undertake for the time to come.'* 
 
72 COMMENTARY ON THE CHAP. XVI. 8. 
 
 is opened unto me, and there are est magnum et efficax, et^ adversarii 
 
 many adversaries. multi. 
 
 10. Now if Timotheus come, see 10. Quodsi venerit Timotheus, 
 that he may be with you without videte, ut absque metu sit apud vos : 
 fear : for he worketh the work of opus enim Domini operatur, quem- 
 the Lord, as I also do. admodum et ego. 
 
 11. Let no man therefore despise 11. Ne quis igitur eum spernat: 
 him ; but conduct him forth in peace, sed prosequamini eum cum pace,^ ut 
 that he may come unto me : for I veniat ad me : exspecto enim eum 
 look for him with the brethren. cum fratribus. 
 
 12. As touching our brother 12. Porro de Apollo fratre, mul- 
 Apollos, I greatly desired him to tum hortatus sum illura, ut veniret 
 come unto you with the brethren : ad vos cum fratribus, at omnino non 
 but his will was not at all to come at fuit voluntas nunc eimdi : veniet 
 this time ; but he will come when autem, quum opportunitatem nactus 
 he shall have convenient time. erit. 
 
 8. / will remain. From this statement I have argued 
 above,^ that this epistle was sent from Ephesus, rather than 
 from Philippi. For the probability is, that the Apostle 
 speaks of the place in which he was at the time, and not 
 of a place, in going to which he would require to make a 
 long circuit ; and farther, in passing through Macedonia,^ it 
 would have been necessaiy to leave Corinth when already 
 in the neighbourhood of it, and cross the sea in order to 
 reach Ephesus. He accordingly tells them beforehand that 
 he will remain at Ephesus until Pentecost, adding the reason 
 — in order that they may wait for him the more patiently. 
 Erasmus has preferi'ed to render it — until the fiftieth day, 
 influenced by frivolous conjectures rather than by any solid 
 argument. He objects, that there was as yet no day of 
 Pentecost appointed among Christians, as it is now cele- 
 brated ; and this I grant. He says, that it ought not to be 
 understood as referring to the Jewish solemnity, because 
 in various instances he annuls and condemns the supersti- 
 tious observance of days. (Gal. iv. 1 ; Rom. xiv. 5 ; Col. ii. 
 16, 17.) I do not concede to him, however, that Paul cele- 
 brated that day at Ephesus from being influenced by a 
 superstitious regard to the day, but because there would be 
 a larger assembly at that time, and he hoped that, in that 
 
 ^ " Et, ou mais, il y a ;" — " And, or but, there are." 
 ^ " En paix (ou, seurete) ;" — " In peace (or, safety.)" 
 2 See p. 70. 
 
 * " En passant de Philippes par Macedone ;" — " In passing from 
 Phihppi through Macedonia." 
 
CHAP. XVI. 9. FIRST EPISTLE TO THE CORINTHIANS. 73 
 
 way, an opportunity would be presented to him of propagat- 
 ing the gospel. Thus, when he was hastening forward to 
 Jerusalem, he assigned as the reason of his haste, that he 
 might arrive there at Pentecost, (Acts xx. 16 ;) but while 
 others presented themselves there for the purpose of sacri- 
 ficing according to the ritual of the law, he himself had an- 
 other object in view — that his ministry might be the more 
 useful in proportion to the largeness of the attendance. It 
 were, however, an excessively poor meaning to understand 
 Paul here as simply specifying fifty days. Besides, when 
 he expressly says t7)v irevrnr^Koarriv (the Pentecost,) he cannot 
 but be understood as speaking of a particular day. As to 
 this festival, see Lev. xxiii. 16. 
 
 9. For a great and effectual door is ojyened to me. He 
 assigns two reasons for remaining for a longer time at 
 Ephesus — 1st, Because an opportunity is afforded him there 
 of furthering the gospel ; and 2dly, Because, in consequence 
 of the great number of adversaries that were there, his pre- 
 sence was particularly required. " I shall do much good by 
 prolonging my stay here for a little while, and were I absent, 
 Satan would do much injury.'' In the first clause, he makes 
 use of a metaphor that is quite in common use, when he 
 employs the term door as meaning an opportunity. For the 
 Lord opened up a way for him for the furtherance of the 
 gospel. He calls this a great door, because he could gain 
 many. He calls it effectual, inasmuch as the Lord blessed 
 his labour, and rendered his doctrine effectual by the power 
 of His Spirit. We see, then, how this holy man^ sought 
 everywhere Christ's glory, and did not select a place with a 
 view to his own convenience or his own pleasure ; but simply 
 looked to this — where he might do most good, and serve his 
 Lord with most abundant fruit ; and in addition to this, he 
 did not merely not shrink back from hardships, but pre- 
 sented himself, of his own accord, where he saw that he 
 would have to contend more keenly, and with greater dif- 
 ficulty. For the reason why he remained'^ was, that many 
 adversaries were at hand ; and the better equipped he was 
 
 ^ " Ce sainct Apostre :" — " This holy Apostle." 
 " « En Ephese ;"— " In Ephesus." 
 
74 COMMENTARY ON THE CHAP. XVI. 12. 
 
 for enduring their assault, he required to be so much the 
 better prepared, and the more resolute. 
 
 10. But if Timothy come. He speaks as if he were not 
 as yet certain as to his coming. Now he charges them as to 
 Timothy, so that he may be with them in safety — not as 
 though he were in danger of his life among them, but be- 
 cause he would have enemies of Christ^ to oppose him. He 
 wishes, therefore, that they should carefully take heed that 
 no injury be done to him. 
 
 He adds the reason — -for he luorketh the luork of the Lord. 
 Hence we infer, that the Church of Christ ought to be con- 
 cerned for the preservation of the lives of ministers. And 
 assuredly, it is reasonable, that, in proportion as an indi- 
 vidual is endowed with superior gifts for the edification of 
 believers, and applies himself to it the more strenuously, his 
 life ought to be so much dearer to us. 
 
 The clause — as I also do, is made use of, either to express 
 his excellence, or simply to point out the similarity as to 
 office, inasmuch as both laboured in the word. 
 
 11. Let no man, therefore, despise him. Here we have a 
 second charge, that they may not despise him — perhaps be- 
 cause he was as yet of a youthful age, w^hich usually draws 
 forth less respect. He wdshes them, therefore, to take care, 
 that there be no hinderance in the way of this faithful mini- 
 ster of Christ being held in due esteem — unless, perhaps, it 
 be that Paul reckoned this very thing to be an evidence of 
 contempt, if they were not concerned, as it became them to 
 be, in reference to his life. This injunction, however, ap- 
 pears to include something farther, that they should not 
 undervalue Timothy, from ignorance of his worth. 
 
 In the third place, he charges them to conduct him for- 
 ward in peace, or, in other words, safe from all harm, for 
 peace here means safety. 
 
 12. As to our brother Apollos. He had succeeded Paul 
 in the work of building up the Corinthians ; and hence he 
 has in previous passages ascribed to him the office of water- 
 ing. (I Cor. iii. 6, and Acts xix. 1.) He now states a reason 
 why he does not come with the others, and he states the 
 
 * " Beaucoup d'ennemis de Christ;" — " Many enemies of Christ." 
 
CHAP. XVI. 12. FIRST EPISTLE TO THE CORINTHIANS. 
 
 reason of this, in order that the Corinthians may not suspect 
 that he had been hindered by him. For the better he was 
 known by tliem, they were so much the more favourably 
 disposed towards him, and they would be the more ready to 
 conjecture, that matters had been designedly contrived, that 
 he should not go to them, in consequence of offence having 
 been taken.^ They might, at least, be prepared, to inquire 
 among themseh^es : " Why has he sent these persons to us 
 rather than Apollos?" He answers, that it was not owing 
 to him, inasmuch as he entreated him ; but he promises that 
 he will come as soon as he has opportunity. 
 
 13. AVatch ye, stand fast in the 
 faith, quit you like men, be strong. 
 
 14. Let aU your things be done 
 with charity. 
 
 15. I beseech you, brethren, (ye 
 know the house of Stephanas, that 
 it is the first-fruits of Achaia, and 
 that they have addicted themselves 
 to the ministry of the saints,) 
 
 16. That ye submit yourselves 
 unto such, and to every one that 
 helpeth with us, and laboureth. 
 
 17. I am glad of the coming of 
 Stephanas and Fortunatus and A- 
 chaicus : for that which was lacking 
 on your part they have supplied. 
 
 18. For they have refreshed my 
 spirit and yoiu-s : therefore acknow- 
 ledge ye them that are such. 
 
 19. The churches of Asia salute 
 you. Aquila and Priscilla salute 
 you much in the Lord, with the 
 church that is in their house. 
 
 20. All the brethren greet you. 
 Greet ye one another with an holy 
 kiss. 
 
 21. The salutation of me Paul 
 with mine own hand. 
 
 22. If any man love not the Lord 
 Jesus Christ, let him be Anathema 
 Maran-atha. 
 
 23. The grace of our Lord Jesus 
 Christ he with vou. 
 
 13. Vigilate, state in fide, virihter 
 agite, robusti estote. 
 
 14. Omnia vestra in earitate fiant.. 
 
 15. Hortor autem vos, fratres, 
 nostis doraum Stephanae, primitiaa 
 esse Achaise, atque ut se in minis- 
 terium sanctorum ordinaverint : 
 
 16. Ut etiam subiecti sitis tali- 
 bus, et omnibus qui cooperantur et 
 laborant. 
 
 17. Gaudeo autem de prjesentia 
 Stephanffi, et Fortunati, et Achaici: 
 quia quod deerat a vobis, ipsi sup- 
 ple verunt. 
 
 18. Refocillarunt enim spiritum 
 meum et vestrum : agnoscite ergo 
 tales. 
 
 19. Salutant vos Eeclcsise Asise; 
 salutant vos multum in Domino 
 Aquila et Priscilla cum domestica 
 eorum Ecclesia. 
 
 20. Salutant vos fratres omnes : 
 salutate vos invicem in osculo sanc- 
 to. 
 
 21. Salutatio mea manu Pauli. 
 
 22. Si quis non amat Dominum 
 lesum Christum, sit anathema ma- 
 ranatha. 
 
 23. Gratia Domini lesu Christi 
 sit vobiscum. 
 
 ^ " Que sainct Paul se sentant offense par les Corinthiens, auoit attitre 
 cela tout expres, qu' Apollos n'allast point vers eux :" — •' That St. Paul 
 feeling offended with the Corinthians, had intentionally brought it about, 
 that Apollos should not go to them." 
 
76 COMMENTARY ON THE CHAP. XVI. ] 5, 
 
 24. My love be Avith you all in 24. Dilectio mea cum vobis om- 
 
 Christ Jesus. Amen. nibus in Christo lesu. Amen. 
 
 ^ The first epistle to the Corin- Ad Corinthios prior missa fuit e 
 
 thians was written from Philippi by Philippis per Stephanam, et Fortu- 
 
 Stephanas, and Fortunatus, and natum, et Andronicum, et Timo- 
 
 Achaicus, and Timotheus. theum.^ 
 
 13. Watch ye. A sliort exhortation, but of great weight. 
 He exhorts them to watch, in order that Satan may not oj)- 
 press them, finding them off their guard. For as the warfare 
 is incessant, the watching requires to be incessant too. Now 
 watchfuhiess of spirit is this — when, free and disentangled 
 from earthly cares, we meditate on the things of God. For 
 as the body is weighed down by surfeiting ayid drunken- 
 ness, (Luke xxi. 34,) so as to be fit for nothing, so the cares 
 and lusts of the world, idleness or carelessness, are like a 
 spiritual surfeiting that overpowers the mind.^ 
 
 The second thing is that they i^ersevere in the faith, or 
 that they hold fast the faith, so as to stand firm ; because 
 that is the foundation on w^hich we rest. It is certain, how- 
 ever, that he points out the means of perseverance — by rest- 
 ing upon God with a firm faith.. 
 
 In the third exhortation, w^hich is much of the same na- 
 ture, he stirs them up to manly fortitude. And, as we are 
 naturally weak, he exhorts them fourthly to strengthen 
 themselves, or gather strength. For where we render it he 
 strong, Paul makes use of only one word, which is equiva- 
 lent to strengthen yourselves. 
 
 14. Let all your things he done in love. Again he repeats 
 what is the rule in all those transactions, in which w^e have 
 dealings with one another. He wishes, then, that love shall 
 be the directress ; because the Corinthians erred chiefly in 
 this respect — that every one looked to himself w^ithout caring 
 for others. 
 
 15. Ye know the house of Stephanas. We know, from daily 
 
 ^ It appears from Hiig (in his treatise on the antiquity of the Vatican 
 version) that the subscription to this epistle in that version is as follows — 
 T^o; Ko^ivhovg a. iv^a.(prt aTo Y.(piffov — The first to the Corhithians vjas ivritten 
 from Ephesus. This, it Avill be observed, favours the view taken by Calvin 
 of the statement made by Paul in 1 Cor. xvi. 8. (See pp. 70-72.) — Ed. 
 
 2 " Sont comme vne yurongnerie spirituelle, qui assopit et estourdit 
 I'entendement ;" — "Are like a spiritual drunkenness, which makes the 
 mind drowsy and stupid." 
 
CHAP. XVI. 19. FIRST EPISTLE TO THE CORINTHIANS. 77 
 
 experience, of what advantage it is, that those should have 
 the highest authority, whom God has adorned with the most 
 distinguished gifts. Accordingly, if we wish to secure the 
 welfare of the Church, let us always take care that honour 
 be conferred uj^on the good : let their counsels have the 
 greatest weight ; let others give way to tliem, and allow 
 themselves to be governed by tlieir prudence. This Paul 
 does in this instance, when admonishing the Corinthians to 
 show respect to the house of Stephanas. Some manuscripts 
 add, and Fortunatus} For God manifests himself to us when 
 he shows us the gifts of his Spirit. Hence, if we would not 
 appear to be despisers of God, let us voluntarily suhinit our- 
 selves to those, on whom God has conferred superior gifts. 
 
 Now, that they may be the more inclined to put honour 
 upon that house, (for as to the other, it appears to me to be, 
 in this place at least, a spurious addition,) he reminds them 
 that i\\ej \\QYe i\\Q first-fruits of Achuia, that is, that the 
 household of Stephanas were the first that had embraced 
 the gospel. Not indeed as though the first in order of time 
 were in every case superior to the others, but where there is 
 perseverance along with this, it is with good reason, that 
 honour is conferred upon those, who have in a manner paved 
 the way for the gospel by promptitude of faith. It must be 
 observed, however, that he dignifies with this honourable 
 title those, who had consecrated to believers their services 
 and resources. For the same reason, he bestows commenda- 
 tion a little afterwards upon Fortunatus and Achaicus, that, 
 in proportion to a man's superiority of excellence,^ he might 
 be held so much the more in esteem, that he might be able 
 to do the more good. Farther, in order that the Corinthians 
 may be the more disposed to love them, he says, that what 
 had been luanting on the part of their entire Church had 
 been compensated for by their vicarious services. 
 
 19. With the Church that is in their house. A magnificent 
 
 ^ The Alex, and Copt. MSS. read — and Fortunatus. The Vulgate 
 reads — Fortunatum et Achaicum ; in accordance with which the rendering 
 in WicUf (1380) is, Ye knowen the hous of stephan and of fortunati, aiid 
 acacie. The Rheims version (1582) reacis — You know the house of Ste- 
 phanas and of Fortunatus. — Ed. 
 
 2 " Selon que chacun estoit plus homme de bien et vertueux ;" — " In 
 proportion as an individual was an honourable and virtuous man." 
 
78 COMMENTARY ON THE CHAP. XVI. 20. 
 
 eulogium, inasmuch as the name of the Church is applied to 
 a single family ! At the same time it is befitting, that all 
 the families of the pious should be regulated in such a man- 
 ner as to be so many little Churches. As to the term Con- 
 gi^egatioTL which Erasmus has used in preference, it is foreign 
 to Paul's design ; for it was not his intention to designate a 
 crowd of persons by a mere common term, but to speak in 
 honourable terras of the management of a Christian liouse- 
 hold. His saluting them in the name of Aquila and Pris- 
 cilla, confirms what I have noticed above^ — that the Epistle 
 was written at Ephesus, not at Philippi. For Luke informs 
 us, that they remained at Ephesus, when Paul went else- 
 where. (Acts xviii. 19.) 
 
 20. Salute one another with a holy kiss. The practice of 
 kissing was very common among the Jews, as is manifest 
 from the Scriptures. In Greece, though it was not so com- 
 mon and customary, it was by no means unknown ; but the 
 probability is, that Paul speaks here of a solemn kiss, with 
 which they saluted each other in the sacred assembly. For 
 I could easily believe, that from the times of the Apostles 
 a kiss was used in connection with the administration of the 
 Supper f in j^lace of which, among nations that were some- 
 
 ^ See p. 70. 
 
 * "That the Apostle," says Dr. Brown in his Commentary on 1st Peter, 
 " meant the members of the Churches, on receiving this Epistle, to salute 
 one another is certain ; that he meant, that at all their religious meetings 
 they should do so, is not improbable. That he meant to make this an 
 everlasting ordinance in all Christian Churches, though it has sometimes 
 been asserted, has never been proved, and is by no means likely. That 
 the practice prevailed extensively, perhaps universally, in the earlier ages, 
 is estabhshed on satisfactory evidence. ' After the prayers,' says Justin 
 Martyr, who lived in the earlier part of the second century, giving an ac- 
 count in his Apology of the religious customs of the Christians — ' after the 
 prayers, we embrace each other with a kiss.' Tertullian speaks of it as 
 an ordinary part of the religious services of the Lord's day ; and in the 
 Apostolical Constitutions, as they are termed, the manner in which it was 
 performed is particularly described. ' Then let the men apart, and the 
 women apart, salute each other with a kiss in the Lord.' Origen's Note 
 on Romans xvi. 16, is : ' From this passage the custom was delivered to 
 the Churches, that, after prayer, the brethren should salute one another 
 with a kiss. ' This token of love was generally given at the Holy Supper. 
 It was likely, from the prevalence of this custom, that the calumny of 
 Christians indulging in licentiousness at their religious meetings originated ; 
 and it is not improbable that, in order to remove everything like an occa- 
 sion to calumniators, the practice which, though in itself innocent, had 
 
CHAP. XVL 20. FIRST EPISTLE TO THE CORINTHIANS. 79 
 
 what averse to tlie practice of kissing, there crept in the cus- 
 tom of kissing the patine.^ However this may be, as it was 
 a token of mutual love. I have no doubt, that Paul meant 
 to exhort them to the cultivation of good-will among thera- 
 
 become not for the use of edifying, was discontinued." — Brown's Exposi- 
 tory Discourses on 1st Peter, vol. iii. pp. 309, 310. " It is remarkable 
 that, by the testimony of Suetonius, an edict was published by one of the 
 Roman Emperors, for the abolition of this practice among his subjects, — 
 perhaps in order to check abuses, for the prevention of which our Apostle 
 enjoins that it shall be a holy salutation." — Chalmers on the Romans, 
 vol. iii. p. 428— Ec^. 
 
 ^ By the pititie or paten, is meant the plate or salver on which the 
 wafer or bread was placed in the observance of the mass. The term is 
 made use of by Dr. Stillingjieet in his "•' Preservative from Popery," (title 
 vii. chap, v.,) in speaking of the practice of the Church of Rome in the 
 adoration of the host : '•' The priest in every mass, as soon as he has con- 
 secrated the bread and Avine, with bended knees, he adores the sacrament ; 
 that which he has consecrated, that very thing which is before him, upon 
 the patine, and in the chalice ; and gives the same worship and subjection, 
 both of body and mind, to it as he could to God or Christ himself." In 
 Young's Lectm-es on Popery, (Lond. 183G,) p. 140, the following account 
 is given of the sacrifice of the mass: " Upon the altar is the chalice, or 
 cup, which is to contain the wine, mixed Avith a little water ; and covering 
 the cup is the paten, or plate, intended to hold the cake or wafer. After 
 an almost endless variety of movements, and forms, and prayers, and 
 readings, the priest goes to the altar, and, taking the cup containing wine 
 and water, with the wafer upon the cover, — these having been before con- 
 secrated and transubstantiated into the body and blood of Christ. he 
 
 raises his eyes and says, ' Take, O Holy Trinity, this oblation, which I, 
 unworthy sinner, offer in honour of thee, of the blessed Virgin Mary, and 
 of all the saints, for the salvation of the living, and for the rest and quiet 
 of all the faithful that are dead.' Then, setting down the chalice, he says, 
 ' Let this sacrifice be acceptable to Almighty God.'" The name paten is 
 preserved in the English Liturgy to this day. In the prayer of consecra- 
 tion, in the communion service — in connection with the words, '* who, in 
 the same night that he was betrayed, took bread," it is said, " here the 
 priest is to take the paten into his hands." Calvin, w^hen commenting 
 upon Rom. xvi. 16, after having stated that it Avas customary among the 
 primitive Christians, before partaking of the Lord's Supper, to kiss each 
 other in token of sacred friendship, and afterwards to give alms, says, 
 « Hinc fluxit ritus ille, qui hodie est apud Papistas, osculandce patence, 
 et conferendse oblationis. Quorum alterum merse est superstitionis, sine 
 ullo fructu : alterum non alio facit, nisi ad explendam sacerdotum avari- 
 tiam, si tamen expleri posset ;" — '• From this has sprung that ceremony 
 which is at this day among Papists, of kissing the patine, and making an 
 offering. The former is mere superstition without any advantage : the 
 latter serves no purpose, except to satisfy the greed of the priests, if satis- 
 fied it can be." Poole, in his Annotations on Rom. xvi. 16, says, " The 
 primitive Christians did use it" (the holy kiss) " in their assemblies ; so 
 Tertullian testifieth, (Lib. Dec ,) and they did it especially in receiving 
 the Eucharist. So Clirysostom witnesseth, (Hom. 77 in Joh. xvi.,) * we 
 do well,' saith he, * to hiss in the mysteries, that we may become one.' 
 
80 COMMENTARY ON THE CHAP. XVI. 22. 
 
 selves — not merely in their minds ^ and in needful services, 
 but also by that token, provided only it was holy, that is, 
 neither unchaste nor deceitful,^ — though, at the same time, 
 holy may be taken to mean saci^ed. 
 
 22. If any man love not the Lord Jesus. The close of the 
 Epistle consists of three parts. He entreats the grace of 
 Christ in behalf of the Corinthians : he makes a declaration 
 of his love towards them, and, with the severest threatening, 
 he inveighs against those that falsely took upon themselves 
 the Lord's name, while not loving him from the heart. For 
 he is not speaking of strangers, who avowedly hated the 
 Christian name, but of pretenders and hypocrites, who 
 troubled the Churches for the sake of their own belly, or 
 from empty boasting.^ On such persons he denounces an 
 anathema, and he also pronounces a curse upon them. It 
 is not certain, however, whether he desires their destruction 
 in the presence of God, or whether he wishes to render them 
 odious — nay, even execrable, in the view of believers. Thus 
 in Gal. i. 8, when pronouncing one who corrupts the Gospel 
 to be accursed,^ he does not mean that he was rejected or 
 condemned by God, but he declares tl;^t he is to be abhorred 
 by us. I expound it in a simple way as follows : " Let them 
 perish and be cut off, as being the pests of the Church." 
 And truly, there is nothing that is more pernicious, than 
 that class of persons, who prostitute a profession of piety to 
 their own depraved affections. Now he points out the origin 
 of this evil, when he says, that they do not love Christ, for a 
 sincere and earnest love to Christ will not suffer us to give 
 occasion of offence to brethren.^ 
 
 This custom for good reasons is laid down, and the Romanists in room of 
 it, keep up a foolish and superstitious ceremony, which is to kiss the pax 
 in the mass." — Ed. 
 
 1 " Par affection interieure ;" — " By inward affection." 
 
 2 " Ou consistast en mine seulement ;" — " Or consisted in mere appear- 
 ance." 
 
 ^ " Ne cherchans que le proufit de leurs ventres, et leur propre gloire ;" 
 — " Seeking only the profit of their bellies, and their own glory." 
 
 * Calvin, when commenting on Oal. i. 8, remarks that the original 
 term there employed, anathema, denotes CKrsiiig, and answers to the He- 
 brcAv word D"in ; and he explains the expression — " let him be accursed," 
 as meaning, " Let him be held by you as accursed." 
 
 * " Car si nous aimons Christ purement, et a bon escient, ce nous sera 
 
CHAP. XVI. 22. FIRST EPISTLE TO THE CORINTHIANS. 81 
 
 What he immediately adds — Maranatha, is somewhat 
 more difficult. Almost all of the ancients are agreed, that 
 they are Syriac terms.^ Jerome, however, explains it : The 
 Lord Cometh; while others render it, At the coming of the 
 Lord, or. Until the Lord comes. Every one, however, I think, 
 must see how silly and puerile is the idea, that the Apostle 
 sjDoke to Greeks in the Syriac tongue, when meaning to say 
 — The Lord has come. Those who translate it, at the coming 
 of the Lord, do so on mere conjecture; and besides, there is 
 not much plausibility in that interpretation. How much 
 more likely it is, that this was a customary form of expres- 
 sion among the Hebrews, when they wished to excommuni- 
 cate any one. For the Apostles never speak in foreign 
 tongues, except when they repeat anything in the person of 
 another, as for example, Eli, Eli, lammxdi sahathani, (Matt. 
 xxvii. 46,) Talitha cumi, (Mark v. 41,) and Ejyhjjhata, (Mark 
 vii. 34,) or when they make use of a word that has come into 
 common use, as Amen — Hosanna. Let us see, then, whether 
 Maranatha suits with excommunication. Now Bullinger,^ 
 on the authority of Theodore Bibliander, has affirmed, that, 
 
 vne bride qui nous retiendra de donner scandale a nos freres ;" — '•' For if 
 we love Clirist sincerely and in good earnest, this will be a bridle to re- 
 strain us from giving offence to our brethren." 
 
 1 " Que ce sont mots empruntez de la langue Syrienne ;" — " That they 
 are words borrowed from the Syriac language." 
 
 2 Beza, in his poems, has recorded the following tribute to the memory 
 of this distinguished man — 
 
 " Henrici Bullingeri, Ecclesiastee Tigurini, spectatiss. doctrinse, 
 pietatis, et eximii candoris viri, memoriae :" — (To the memory of Henry 
 BuLLiNGER, ecclesiastick of Tigm-um, a man most distinguished for learning 
 and piety, and extraordinary candour.) 
 
 " Doctrina si interire, si Pietas mori, 
 Occidere si Candor potest : 
 Doctrina, Pietas, Candor, hoc tumulo iacent, 
 
 Henrice, tecum condita. 
 Mori sed absit ilia posse dixerim, 
 
 Quae viuere jubent mortuos, 
 Immo interire forsan iUa si queant 
 
 Subireque tumuli specum, 
 Tu tu, ilia doctis, tu piis, tu candidis, 
 
 Et non mori certissimis, 
 Edaci ab ipsa morte chartis asseras, 
 
 Ipso approbante Numine. 
 Foedus beatum ! mortuum ilia te excitant, 
 Et tu mori ilia non sinis : 
 VOL. II. F 
 
82 COMMENTARY ON THE CHAP. XVI. 22. 
 
 in the Clialdee dialect, Mahai^amata has the same meaning 
 as the Hebrew term U^T\, cherem, {accursedly- and I was 
 myself at one time assured of the same thing by Wolfgang 
 Capito,^ a man of blessed memory. It is nothing unusual, 
 however, for the Apostles to w^ite such terms differently from 
 the way in which they are pronounced in the language from 
 which they are derived ; as may be seen even from the in- 
 stances brought forward above. Paul, then, after pronoun- 
 cing an anathema on those who do not love Christ,^ deeply 
 affected with the seriousness of the matter, as if he reckoned 
 that he had not said enough, added a term that was in com- 
 mon use among the Jews, and wdiich they made use of in 
 pronouncing a sentence of anathema — just as if, speaking in 
 
 At himc, amici, cur fleamus mortimm, 
 Qui viuat aliis et sibi ?" 
 
 " If Learning could expire, if Piety could die, 
 If Candour could sink down, 
 Learning, Piety, Candoiu*, are laid in this mound, 
 
 O Henry, buried along with thee ! 
 But forbid that I should say that those things could die. 
 
 Which command the dead to live. 
 Nay, if they could possibly expire. 
 
 And be entombed, 
 Thou, by thy writings learned, pious, candid. 
 
 And perfectly secm-ed against death, 
 Wouldst shield them from devouring death. 
 
 The Deity himself approving. 
 Blessed agreement ! They raise thee up from death, 
 
 And thou dost not suffer them to die ! 
 But, my friends, why should we weep for him, as deadf 
 Who lives to others and himself?" 
 
 Beza's " Poemata Varia," p. 69. — Ed. 
 ^ Thus in 1 Kings xx. 42, we have the expression, ''D"in"C*"'&5, {ish che- 
 remi,) the man of my curse, or the man whom I anathematize. See also 
 Is. xxxiv. 5; Zech. xiv. 11. — Ed. 
 
 2 Calvin, when commenting on Phil. iii. 5, having occasion to speak of 
 the etymology of the term Pharisees, says that he considered it to be de- 
 rived — not as was commonly supposed, from a word signifying to separate 
 — ^but from a term denoting interpretation, this having been the view given 
 of it by Capito — " sanctae memoriae viro," — " a man of sacred memory." 
 It is stated by Beza in his life of Calvin, that when at Basle, Calvin 
 lived on intimate terms with those two distinguished men, Simon Grynseus 
 and Wolfgang Capito, and devoted himself to the study of Hebrew. — Cal- 
 vin's Tracts, vol. i. p. xxvii. — Ed. 
 
 ^ " Ayant excommunie, et declare execrables ceux-la qui n'aiment point 
 lesus Christ;" — "Having excommunicated, and pronounced execrable 
 those who do not love Jesus Christ." 
 
CHAP. XVI. 22. FIRST EPISTLE TO THE CORINTHIANS. 83 
 
 Latin, I should say, " I excommunicate thee,'' but if I add 
 — " and pronounce thee an anathema,'' this would be an ex- 
 pression of more intense feeling.^ 
 
 * " Ma^av a,Sa (Maraii atlia) is a Syro-Chaldee expression, signifying ' the 
 Lord is to come,' i.e., ^dll come, to take vengeance on the disobedient 
 and vicious. Hence with tlie words Anathema Maranatha the Jews be- 
 gan their papers of excommiication." — Bloomjield. 
 
 END OF THE COMxMENTAUIES ON THE FIRST EPISTLE. 
 
THE 
 
 COMMENTARIES OF JOHN CALYIN 
 
 THE SECOND EPISTLE OF PAUL THE APOSTLE 
 
 CORINTHIANS. 
 
TRANSLATOR'S PREFACE. 
 
 The Epistles of Paul to the Corinthians contain more 
 of admonition and reproof than most of his other Epistles. 
 While THE CHurcCii of Corinth was more than ordinarily 
 distinguished in respect of spiritual gifts, it had fallen into 
 corruptions and abuses, from which the other Churches 
 appear to have been, to a great extent, free. There is, 
 accordingly — as might be expected — in these Epistles, more 
 frequent reference to local evils, than in most of the other 
 Epistles of the New Testament. They are not, however, on 
 that account the less adapted for general utility. While the 
 reproofs which they contain were occasioned by the corrupt 
 state of a particular Church, they will be found to involve 
 general principles of the highest importance to the Church 
 of Christ under all circumstances. The Epistles to the 
 Corinthians " have,'" says Dr. Guyse, in his Preface to the 
 Second Epistle, " some advantages that are not to be met 
 with in any other part of the word of God, as they may be 
 deemed the seat of divine directions, relating to the spiritual 
 privileges, rights, and powers, worship and discipline of the 
 Churches of Christ ; to the purity of doctrines, manners, and 
 celebrations of Gospel ordinances ; and to the unity, peace, 
 and order, mutual watch and care, and religious respect to 
 faithful pastors, that ought to be preserved among them.'' 
 
 As, in the perusal of the four Gospels, the attentive reader 
 can scarcely fail to observe, that many of the instructive 
 sayings of our blessed Lord, which are placed on record by 
 the Evangelists, arose naturally out of occurrences of an ac- 
 cidental nature, — though taking place under the watchful 
 
88 translator's preface. 
 
 superintendence of him ivithout whom not even a sparroiv 
 falleth on the ground, (Matt. x. 29,) — so we find a large por- 
 tion of the invaluable directions furnished in the Epistles of 
 the New Testament for the regulation of the Church in 
 every subsequent age, presented incidentally — as if suggested 
 to the mind of the sacred writer by corruptions of doctrine 
 and practice, into which some particular Church in the primi- 
 tive age had been left to fall. While the unhappily corrupt 
 state of the Church of Corinth, as indicated in the two 
 Epistles addressed to it, tended to mar, in no inconsiderable 
 degree, the prosperity of the cause of Christ in that city, 
 and was an occasion of poignant grief to the mind of Paul, 
 who felt the more solicitous for their welfare from his sus- 
 taining to them the relationshij) — not simply of an instruc- 
 tor, but oi 2b father, (1 Cor. iv. 15,) the flagrant abuses which 
 had crept in among them were, in the providence of God, 
 overruled for good to the Church of Christ generally, by 
 giving occasion for a fuller development than might other- 
 wise have been necessary, of some of the most important 
 principles of practical Christianity. 
 
 The Epistles to the Church of Corinth are a portion of 
 Paul's writings, which, as is justly observed by Dr. Alex- 
 ander, in his Preface to Billroth on the Corinthians, " oc- 
 cupies a very important j^lace in the sacred canon. Besides 
 containing some loca classica upon several of the most essen- 
 tial positions in doctrinal theology, such, for instance, as the 
 deity of Christ, the personality and agency of the Holy 
 Spirit, the resurrection of the body, &c., the two Epistles to 
 the Corinthians may be regarded as constituting the great 
 code of practical ethics for the Christian Church. In this 
 respect they stand to the science of practical theology in a 
 relation analogous to that occupied by the Epistles to the 
 Romans, the Galatians, and the Hebrews, to the science of 
 systematic divinity ; they contain the fullest development 
 of those principles on which that science must rest, and the 
 practices which its rules are to authorize or inculcate.'"'^ 
 
 What increases not a little the utility of Paul's Epistles 
 
 ^ Biblical Cabinet, vol. xxi. pp. v. vi. 
 
translator's preface. 89 
 
 to the Corinthian Church is the circumstance that the latter 
 Epistle was written by him a considerable time (about a 
 year, it is generally supposed) subsequently to the former^ 
 when opportunity had been given for the Apostle's receiving 
 accounts as to the eiFect produced upon the minds of the 
 Corinthians by the faithful, though at the same time aifec- 
 tionate counsels and admonitions, which he had addressed to 
 them in his first Epistle. The Apostle had been intensely 
 anxious as to the effect, which his former Epistle might pro- 
 duce on the minds of the Corinthians. While his authority 
 as an Apostle, and that too in a Church which he had him- 
 self planted, was at stake, he was, we may believe, chiefly 
 concerned for the purity of doctrine and discipline, as in 
 danger of being seriously impaired by the corrupt state of 
 the Church of Corinth. With feelings of deep solicitude he 
 left Ephesus, where it is generally believed he Avrote his first 
 Epistle to the Corinthian Church,^ and proceeded to Troas, a 
 sea-port town on the coast of the J^gean Sea, hoping to meet 
 with Titus there on his return from Corinth. Disappointed in 
 this expectation, he went forward to Macedonia, where he at 
 length met with Titus, and received most gratifying accounts 
 as to the favourable reception, which his former Ej)istle had 
 met with from the Corinthians, and the salutary effect which 
 it had produced in remedying, to a great extent, the evils 
 that he had found occasion to censure. 
 
 It must have afforded to the mind of the Apostle no ordin- 
 ary satisfaction to learn, that his admonitions and reproofs 
 had awakened in the minds of the Corinthians the most poig- 
 nant grief in reflecting on the unworthy part which they had 
 acted — that they had manifested unabated esteem and affec- 
 tion toward him as their spiritual father — that they had, in 
 accordance with his instructions, excluded from their society 
 a gross offender, whose unnatural crime they had too long con- 
 nived at ; and farther, that the exercise of discij^line in that 
 painful case had been most salutary in its effects upon the of- 
 fender himself, so that the Apostle, from what he had learned 
 as to the evidences of repentance, was now prepared to in- 
 
 ^ See p. 70. 
 
90 TRANSLATOR S PREFACE. 
 
 struct the Corinthian Christians to receive him back, without 
 hesitation or delay, into their fellowship. He had, also, the 
 satisfaction of learning, that his exhortations, in the close of 
 his former Epistle, to liberality in contributing for the relief 
 of the " poor saints at Jerusalem,'' had been promptly and 
 cheerfully responded to. While PauFs second Epistle to the 
 Corinthians furnishes in these and other respects, express 
 proofs of the beneficial effects of his former Epistle, his 
 entire silence in the latter Epistle in reference to various 
 evils unsparingly censured by him in the former, gives rea- 
 son to believe that, in connection with these also, a more 
 hopeful state of matters had begun to appear. Among these 
 we may notice their party contendings, their vexatious law- 
 suits, their corrupt administration of the Sacred Supper, 
 their disorderly exercise of spiritual gifts, and, in fine, their 
 erroneous views on the important subject of the resurrection. 
 Thus " the success'' of the first Epistle to the Corinthians, 
 as is justly observed by Barnes, in the Introduction to his 
 Notes on that Epistle, " w^as all that Paul could desire. It 
 had the effect to repress their growing strifes, to restrain 
 their disorders, to produce true repentance, and to remove 
 the person who had been guilty of incest in the Church. 
 The whole Church was deeply affected with his reproofs, 
 and engaged in hearty zeal in the work of reform. (2 Cor. 
 vii. 9-11.) The authority of the Apostle was recognised, 
 and his Epistle read with fear and trembling. (2 Cor. vii. 
 15.) The act of discipline which he had required on the 
 incestuous person was inflicted by the whole Church. (2 Cor. 
 ii. 6.) The collection which he had desired, (1 Cor. xvi. 1-4,) 
 and in regard to which he had boasted of their liberality to 
 others, and expressed the utmost confidence that it would 
 be liberal, (2 Cor. ix. 2, 8,) was taken up agreeably to his 
 wishes, and their disposition on the subject was such as to 
 furnish the highest satisfaction to his mind. (2 Cor. vii. 13, 
 14.) Of the success of his letter, however, and of their dis- 
 position to take up the collection, Paul was not apprised 
 until he had gone into Macedonia, where Titus came to him, 
 and gave him information of the happy state of things in 
 the Church at Corinth. (2 Cor. vii. 4-7, lo.) Never was a 
 
translator's preface. .91 
 
 letter more effectual than this was, and never was authority 
 in discipline exercised in a more happy and successful way." 
 At the same time, Paul's second Epistle to the Corinthian 
 Church is of a mixed character, being designed in part to 
 rectify evils still existing among them, and to vindicate the 
 Apostle from injurious aspersions, thrown out against him 
 by the false teachers. In various parts of the Epistle, but 
 more particularly toAvard the close, he establishes his claims 
 to apostolical authority. 
 
 A succinct view of the general tenor and design of this 
 Epistle is given by Poole, in his Annotations, in the following 
 terms : — " The occasion of his'' (Paul's) "writing this second 
 Epistle seemeth to be partly the false teachers aspersing him : 
 1. As an inconstant man, because he had promised to come 
 in person to Corinth, and was not yet come ; the reason of 
 which he showeth, chap, i., was not levity, but the troubles 
 he met wdth in Asia, and his desire to hear that they had 
 first reformed the abuses he had taxed them for. 2. As an 
 imperious man, because of the incestuous person against 
 wdiom he had wrote ; which charge he avoids, by showing 
 the necessity of his writing in that manner, and giving new 
 orders for the restoring him, upon the repentance he had 
 showed. 8. As a proud and vain-glorious man. 4. As a 
 contemptible person — base in his person, as he expresseth it. 
 The further occasions of his writing Avere — to commend them 
 for their kind reception of, and compliance with, the precepts 
 and admonitions of his former Epistle, and their kind recep- 
 tion of Titus — as also to exhort them to a liberal contribu- 
 tion to the necessities of the saints in Judea, to which they 
 had shoW' ed their forwardness a year before ; and his hearing 
 that there was yet a party amongst them bad enough, that 
 went on vilifying him and his authority, as w^ell as in other 
 sinful courses ; against whom he vindicateth himself, magni- 
 fying his office, assuring them that he was about to come to 
 Corinth, wdien they should find him present, such as being 
 absent he had by his letters declared himself, if they were 
 not reformed. 
 
 " The substance, therefore, of this Epistle, is partly apolo- 
 getical, or excusatory, where he excuseth himself for his not 
 
92 translator's preface. 
 
 coming to Corinth so soon as lie thought, and for his so 
 severe writing as to the incestuous person—partly hortatory, 
 where he persuadeth them more generally to walk worthy 
 of the gospel ; more specially (chap. viii. 9) to a liberal 
 contribution to the saints — partly minatory or threatening, 
 where he threateneth severity against those whom, when he 
 came amongst them, he should find contumacious and im- 
 penitent offenders. He concludes the Epistle (as usually) 
 with a salutation of them, pious exhortations to them, and 
 a prayer for them.'' 
 
 Calvin, it will be observed, dedicates his Commentary on 
 the second Epistle to the Corinthians to Melchior Wolmar, 
 a man of great celebrity, under whom Calvin acquired a 
 knowledge of the Greek language. " The academy of Bour- 
 ges," says Beza, in his Life of Calvin, " had . . . acquired 
 great celebrity through Andrew Alciat, (undoubtedly the 
 first lawyer of his age,) who had been invited to it from 
 Italy. Calvin thought right to study under him also. He 
 accordingly went thither, and on grounds both religious and 
 literary, formed a friendship with Melchior "Wolmar, a 
 German from Rothweil, and professor of Greek. I have the 
 greater j^leasure in mentioning his name, because he was 
 my own teacher, and the only one I had from boyhood up 
 to youth. His learning, piety, and other virtues, together 
 with his admirable abilities as a teacher of youth, cannot be 
 sufficiently praised. On his suggestion, and witli his assist- 
 ance, Calvin learned Greek. The recollection of the benefit 
 which he thus received from Wolmar he afterwards publicly 
 testified, by dedicating to him his Commentary on the First" 
 (Second?) " Epistle to the Corinthians."^ 
 
 The circumstances connected with his attendance on the 
 instructions of that distinguished teacher are interesting, as 
 giving occasion to mark the leadings of providence in pre- 
 paring Calvin for the important work, whicli was afterwards 
 assigned him in the Church of Christ. His father had ori- 
 ginally intended him for the ministry, and procured for him 
 a benefice in the cathedral church of Noyon, and afterwards 
 the rectory of Pont-Eveque, the birthj^lace of his father. 
 ^ Calvin's Tracts, vol. i. pp. xxiii. xxiv. 
 
TRANSLATOR S PREFACE. 93 
 
 Not long afterwards, however, liis fatlier resolved to send 
 liim to study civil law, as a more likely means of worldly 
 preferment, while in the mean time Calvin, having been 
 made acquainted with the doctrines of the reformed faith 
 by one of his own relations, Peter Robert Olivet, had be- 
 gun to feel dissatisfied with the Romish Church, and had left 
 oif attendance on the public services of the Church. With 
 the view of devoting himself to the study of law, he removed 
 to Orleans, and placed himself under the tuition of Peter de 
 L'Etoile, a French lawyer of great celebrity, and made in a 
 short time surprising progress, so that very frequently, in the 
 absence of the professors, he supplied their j)lace, and was 
 regarded as a teacher rather than a pupil. He afterwards 
 went to Bourges, with the view of prosecuting the study of 
 law under the celebrated Andrew Alciat. While there he 
 formed, as is stated in the foregoing extract from Beza's Life 
 of Calvin, an intimate friendship w^ith Melchior Wolmar, 
 his instructor in the Greek tongue. Having received inti- 
 mation of the sudden death of his father, he broke off ab- 
 ruptly the studies in wdiich he was engaged, and having re- 
 turned to Noyon, his native town, he soon afterwards devoted 
 himself to other and higher joursuits. The study of civil 
 law, to which he had devoted himself for a time, in compli- 
 ance with his father s wishes, though ultimately abandoned, 
 was not without its use, in connection with those sacred 
 pursuits to which his subsequent life was devoted. It may 
 be interesting to the reader to observe unequivocal evidences 
 of this, as furnished in the following encomiums pronounced 
 upon Calvin by two eminent writers of sound and unbiassed 
 judgment : — 
 
 " A founder,'' says Hooker, "if (the Presbyterian polity) 
 " had, whom, for mine own part, I think incomparably the 
 wisest man that ever the French Church did enjoy, since 
 the hour it enjoyed him. His hringing up luas in the study 
 of the civil law. Divine knowledge he gathered, not by 
 hearing and reading, so much as by teaching others. For, 
 though thousands were debtors to him as touching know- 
 ledge in that kind, yet he to none but only to God, the 
 Author of that most blessed fountain, the Book of Life, and 
 
94 translator's preface. 
 
 of the admirable dexterity of wit, together with the lielps of 
 other learning, which were his guide/' ^ " Calvin," says M. 
 D'Alembert, " who with justice enjoyed a high reputation, 
 was a scholar of the first order. He wrote in Latin as well 
 as is possible in a dead language, and in French with a purity 
 that w^as extraordinary for his time. This purity, which is 
 to the present day admired by our critics, renders his writ- 
 ings greatly superior to almost all of the same age ; as the 
 works of MM. de Port Royal are still distinguished on the 
 same account, from the barbarous rlmpsodies of their oppo- 
 nents and contemporaries. Calvin being a skilful lawyer, 
 and as enlightened a divine as a heretic can be, drew up, in 
 concert with the magistrates, a code of laws," &c.^ 
 
 While Calvin's large acquirements in the study of civil 
 law were thus eminently serviceable in other and higher 
 departments of labour, the other branch of study cultivated 
 by him wdiile at Bourges — the knowledge of the Greek 
 tongue — was more directly fitted to prepare him, though he 
 little thought of it at the time, for the sacred pursuits in 
 which Providence called him to engage, with devotedness 
 and success, in after years. Under the tuition of Wolmar, 
 he appears to have applied himself to the study of the 
 Greek language with the greatest diligence and ardour. 
 " He did not indeed,'' says Tholuck, " learn Greek before 
 his residence in Bourges, but he could not have been then, 
 at most, more than twenty-two years old ; and it is not 
 therefore strange, that, with his resolute spirit, he made 
 himself complete master of it."^ His instructor in this de- 
 partment, Melchior Wolmar, was a man of distinguished 
 talent, and of high moral worth. Beza, who, as we have 
 seen, expresses in his Life of Calvin, in the strongest terms, 
 his esteem for Wolmar, his sole instructor, has furnished in 
 his Icones, (French edition,) entitled, " Les vrais Pourtraits 
 des Hommes illustres," (a Geneve 1581, j^p. 148-51,) the 
 following interesting sketch of the leading particulars of the 
 life of this distinguished man. 
 
 * Hooker s Ecclesiastical Polity, pref., p. 44. Folio. Lond. 1676. 
 ^ Encyclopedie, Art. Oencve. 
 « Merits of Calvin, p. 26. 
 
TRANSLATOR S PREFACE. 95 
 
 " Melior Wolmar of Rotweil, Professor of Civil Law, 
 and of the Greek Language, in tlie University of Tubingen, 
 (originally called MELCHioR,but latterly Joachim Camerarius, 
 a very learned personage, and also Professor of Literature in 
 Tubingen, admiring the probity of Wolmar, softened the name 
 and changed it thus,) was born at Rotweil, which is an allied 
 town of the Cantons, was brought up at Berne, and studied 
 at Paris, where he immediately became well known for his 
 admirable expertness in the Greek and Latin languages, as 
 also in the town of Orleans, and more particularly at Bourges, 
 where, being in the pay of Margaret of Valois, Queen of 
 Navarre, and Duchess of Berry, he read in Greek and in 
 Latin, was admitted as teacher by the advice of Andrew 
 Alciat, the prince of lawyers in our times. Farther, his 
 house was frequented by men that were learned and fearers 
 of God, among whom must be numbered John Calvin, who 
 had no hesitation in placing himself under Wolmar, to learn 
 from him the Greek language, he having opened a school 
 expressly for certain young men of good family and of great 
 hope, in which he succeeded so admirably, that there could 
 not have been found a man better qualified for the success- 
 ful training of youth, and there was no one who had educated 
 in a j^roper manner so large a number as he had done. 
 
 " France would have reaped more fruits of Melior's indus- 
 try, had not the persecutions that arose against the Church 
 of God, and respect for Ulrich, Duke of Wittemberg, by 
 whom he was invited, drawn him away to Tubingen in the 
 year 1535, when, having read in law, and having inter- 
 preted Greek authors during upwards of twenty years with 
 great honour, he was at length permitted to resign. Having 
 retired, with his wife, named Margaret, to Isne, a town be- 
 longing to that lady, he was attacked with paralysis, and at 
 the end of some months, he and his wife (overcome as she was 
 with grief) died on the same day — it being the will of God, 
 that those whom a sacred friendship had held bound during 
 the space of twenty-seven years complete, should be inclosed 
 in the same tomb. 
 
 " He was an accomplished personage in all the gifts that 
 are requisite for making a man accomplished. Above all lie 
 
96 translator's preface. 
 
 was amazingly cliaritable to tlie poor, and at the same time 
 so remote from ambition, that, while he had the Greek and 
 Latin languages at his command, he put to the press nothing 
 hut an elegant preface,^ introductory to the Grammar of 
 Demetrius Chalcondyles. 
 
 " Having had in my childhood, as my preceptor, so dis- 
 tinguished a personage, (revered by me, while he lived, as my 
 own father), I have bewailed his death, and that of his wife, 
 in three Latin E23igrams, now rendered into French. He 
 died at Isne in the year 1 561, at the age of 64 years. 
 
 I. 
 
 Vous, que le sainct lien de mariage assemble. 
 En ces deux contemplez d'vn mariage heureux, 
 L'exemplaire certain et rare tout ensemble, 
 Melior, Marguerite, en mesme iour es cieux, 
 Se virent esleuez. Ainsi ceux que la vie 
 Auoit apariez eurent par mesme mort. 
 La vie en mesme tombe a la mort asseruie. 
 Attendant ce iour plaisant et lumineux. 
 Que de I'heur eternel ils iouiront tons deux. 
 
 IL 
 
 Melior, le meilleur, et le plus docte aussi 
 
 Qu'ait bienheure ce temps ci, 
 Es tu donques couche, muet, dessous la charge 
 
 D'vn tombeau pesant et large ? 
 Et ton disciple parle et demeure debout ? 
 
 Las ! oui, mais iusques au bout 
 Le viure et le parler desormais le martyre : 
 
 Car son coeur rien ne desire, 
 
 ^ It is stated by Lempriere, in his Universal Dictionary, (Art. Wolmar 
 Melchior,) that Wolmar " wrote Commentaries on the two first Books of 
 the Iliad." Beza's meaning evidently is, that he did not pubUsh any ori- 
 ginal work. — Ed. 
 
translator's preface. 97 
 
 Sinon en mesnie creux estre pres toy couche 
 
 Puis qu'auec toy gist cache 
 Le beau choeur des neuf soeurs, du ciel de fauorites, 
 
 La douceur, les Charites. 
 
 Ill 
 
 Mausolee superbe, et vous, tant recliantees, 
 En I'Egypte iadis Pyramides plantees, 
 A iust occasion vous pouuez dVn faux ceil 
 Regarder maintenant de ces deux le cercueil. 
 II n'y a rien meilleur que nostre Melior/ 
 La perle ou Marguerite^ est d'Inde le Thresor. 
 
 ^ There is here, obviously, a play upon words, (common in that age,) 
 founded on the coincidence between the names of Melior and Margaret 
 with melior (Fr. meilleur) better, and margarita (Fr. marguerite) & pearl. 
 -Ed. 
 
 ^ The original versions of the first and third Epigrams are given in 
 Beza's " Poemata Yaria," (Genevse, 1614,) p. 47, as folloAvs : — 
 
 " Melioris Volmarii, patria Kotvillensis, viri spectatiss. tum pietatis, 
 turn doctrinse, praeceptoris perpetua memoria colendi, et Margaritse ipsius 
 coniugis : uno eodemque die fato functorum, et eodem tumulo conditorum, 
 Memoriae ;" — " To the memory of Melchior Wolmar, a native of Rot- 
 weil, a man most highly esteemed at once for piety and learning, an 
 instructor to be ever kept in remembrance, and Margaret, his spouse, who 
 died on one and the same day, and were buried in the same tomb " 
 
 " Coniugii exemplum rarum, certumque beati 
 
 Spectate cuncti coniuges : 
 Una dies nobis Meliorem sustuht, una 
 
 Et Margaritam sustulit : 
 Sic uno quos vita thoro coniunxerat, uno 
 
 Mors ima tumulo condidit : 
 Una ambos donee reddat lux unius olim 
 
 Beatitatis compotes." 
 
 " Quum tumulo lateat Melior Volmarius isto, 
 
 Cui Margarita adest comes, 
 Est illi cur inuideas Mausole, diuque 
 
 Celebrata Pyramidum strues, 
 Namque nihil melius Meliore, nee India quidquam 
 
 Fert Margarita carius." 
 
 In addition to the above, two Latin Epigrams by Beza, in honour of 
 Wolmar, are to be found in his " Poemata Varia : " — 
 
 " In Meliorem Volmarum praeceptorem summe observandum, doctis- 
 sime Homerum in Academia Bituricensi interpretantem, anno Domini 
 cbbxxxiv, quum ageret annum Beza xv. 
 
 VOL. II. Q 
 
98 translator's preface. 
 
 Calvin's Commentary on the Second Epistle to the 
 Corinthians appears to liave been published by him only a 
 few months after his Commentary on the First Epistle, his 
 dedication to his Commentary on the Second Epistle bearing 
 date 1st August 1546, while h.h first dedication to the Com- 
 mentary on i]iQ First Epistle bears date 24th January 1546. 
 
 In Senebier's Literary History of Greneva, quoted in Cal- 
 vin on Genesis, (vol. i. p. xviii.) a list of Calvin's Commenta- 
 ries is given in the order in which they are supposed to have 
 been published. In that list the Commentary on the Epistle 
 to the Romans is placed first in order, and is stated to have 
 been published in 1540. Next in order is the " Commentary 
 on all the Epistles of Paul,'' which is stated to have been 
 published in 1 548. It will be observed, however, that while 
 the Commentary on the Epistle to the Romans is supposed 
 to have been published in 1540, the first dedication to the 
 Commentary on the First Epistle to the Corinthians, and the 
 dedication to the Commentary on the Second Epistle, both 
 of them bear date 1546. It is stated by Beza in his Life of 
 Calvin, that during the contentions which prevailed in the 
 Church in 1548, and some preceding years, Calvin was " not 
 only not idle, but, as if he had been living in retirement, 
 
 " Flacce, tibi qiiandoque bonus dormitat Homerus, 
 Sed niim propterea caecus Homerus erat ? 
 Immo oculis captus quinam credatiu: Homerus, 
 Quem sequitur vatum caetera turba ducem ? 
 lUius sed eiiim splendorem longa vetustas 
 Obruerat densis, heu, nimium tenebris. 
 Tu Melior, donee fato meliora renato 
 Dux ipsifieres, Volmare magne, duci." 
 
 Beza's " Poemata Varia,'' p. 77. 
 
 " Meliori Volmaro praeceptori, summe observando. 
 
 Ergo placet nostros iterum vulgare furores ? 
 
 Ergo semel non est desipuisse satis ? 
 Sic, Volmare, iubes : et ego tibi (quaeso) iubenti 
 
 Quid tandem iusta cum ratione negem ? 
 Quid facerem ? quse nos tibi consecrauimus olim, 
 
 Eripere haec eadem quo tibi iure queam ? 
 Adde, quod ipse tuus quum sit quoque muneris auctor 
 
 Haec quum dona petis, tu tua dona petis. 
 Fama igitur valeat, nos iam nil fama moratur 
 
 Fas, tibi quo placeam, displicuisse mihi." 
 
 Beza's " I'oemata Varia," p. 87. 
 
translator's preface. 99 
 
 wrote most learned commentaries on six of Paul's Epistles."^ 
 The six Epistles referred to appear to have been the two 
 Epistles to the Corinthians, and the Epistles to the Galatians, 
 Ephesians, Philippians, and Colossians, Calvin's Commen- 
 tary on the last four of these having been published, as 
 a]3pears from the dedication prefixed to it, in 1548. 
 
 What is chiefly of importance to be observed, in connection 
 with the respective dates of the Epistles above referred to, 
 is the circumstance noticed by Beza — that Calvin wrote his 
 "most learned Commentaries" on those Epistles "as if he 
 had been living in retirement,'' while in reality amidst scenes, 
 which would have incapacitated any ordinary mind for such 
 pursuits. In the careful study of these interesting portions 
 of the Volume of Inspiration, Calvin's devout mind found 
 refreshment amidst scenes of turmoil ; and we cannot doubt, 
 that while preparing, under circumstances like these, his 
 Commentaries on the Epistles to the Corinthians, and most 
 of Paul's other Epistles, he had ample experience of what 
 he himself so beautifully expresses, when commenting on 
 Psalm cxix. 50, This is my comfort in my affliction, for thy 
 
 word hath quickened me : " The Prophet had good 
 
 reason for stating, that in the time of afl^liction the faithful 
 experience animation and vigour solely from the luord of 
 God inspiring them luith life. Hence, if we meditate care- 
 fully on his word, we shall live even in the midst of death, 
 nor will we meet with any sorrow so heavy for which it 
 will not furnish us with a remedy. And if we are bereft of 
 consolation and succour in our adversities, the blame must 
 rest with ourselves ; because, despising or overlooking the 
 word of God, we purposely deceive ourselves with vain con- 
 solation,"^ 
 
 J. P. 
 
 Elgin, June 1849. 
 
 1 Calvin's Tracts, vol. i. p. liii. 
 
 2 Calvin on the Psalms, vol, iv. p, 437 
 
/.. 
 
 THE AUTHOR'S DEDICATORY EPISTLE, 
 
 TO THAT MOST ACCOMPLISHED MAX, 
 
 MELCHIOR WOLMAR RUFUS, LAWYER. 
 JOHN CALVIN, 
 
 HEALTH. 
 
 Should you be disposed to charge me, not merely witli ne- 
 glect, but even with incivility, for not having written to you 
 for so long a time, I confess I have scarcely any apology to 
 offer. For if I were to allege that the distance between us 
 is so great, and that, during fully five years, I have met with 
 no one that was going in your direction, this indeed were 
 true, but it would be, I readily acknowledge, but a lame ex- 
 cuse. It appeared to me, accordingly, that I could not do 
 better than offer to you some compensation, that might make 
 up for the errors of tlie past, and might at once set me clear 
 from all blame. Here, then, you have a commentary on the 
 Second Epistle of Paul to the Corinthians, prepared by me 
 with as much care as was in my power.^ For I have no 
 doubt that you will, in your kindness, accept of this as a 
 sufficient compensation. At the same time there are other 
 and weightier considerations, that have induced me to dedi- 
 cate this to you. 
 
 First of all, I remember with what fidelity ^ you cherished 
 and strengthened the friendship, which had begun, (now long 
 since,) in some small degree, to subsist between us — how 
 
 ^ " Compose et dresse par moy, auec le plus grand soin et dexterite qu'il 
 m'a este possible ;" — " Composed and prepared by me with the utmost 
 care and skill in my power." 
 
 2 « De quelle affection;"—" With what affection." 
 
THE author's dedicatory EPISTLE. ] 01 
 
 generously you were prepared to lay out yourself and your 
 services on my account, when you thought that you had an 
 opportunity presented to you of testifying your affection 
 towards me ; how carefully you made offer to me of your 
 assistance^ for my advancement, had not the calling in 
 which I was at that time engaged prevented me from avail- 
 ing myself of it. Nothing, however, has had greater weight 
 with me than the recollection of the first time I was sent by 
 my father to learn civil law. ' Under your direction and 
 tuition, I conjoined with the study of law Greek literature, 
 of wdiicli you were at that time a most celebrated professorAi^ 
 And certainly it was not owing to you that I did not maKe 
 greater proficiency ; for, with your wonted kindness of dis- 
 position, you would have had no hesitation in lending me a 
 helping hand lor the completion of my course, had I not 
 been called away by my father's death, when I had little 
 more than started. I am, however, under no small obliga- 
 tions to you in this respect, that I w^as initiated by you in 
 the rudiments, at least, which Avere afterwards of great ad- 
 vantage to me. Hence I could not satisfy myself without 
 leaving to posterity some memorial of my gratitude, and at 
 the same time rendering to you some fruit, such as it is, of 
 your labour.^ Farewell. 
 
 Geneva, 1st August 1546. 
 
 ^ " Votre credit ;" — " Your influence." ^ See p. 94. 
 
 ^ " De vostre labeur ancien, duquel ie sens encore auiourd'huy le proii- 
 fit ;" — " Of your ancient labour, of which I feel even at this day the ad- 
 vantage." 
 
THE ARGUMENT 
 
 SECOND EPISTLE TO THE CORINTHIANS. 
 
 So far as we can judge from the connection of this Epistle, 
 it appears that the first Epistle was not without some good 
 effect among the Corinthians/ but at the same time was not 
 productive of so much benefit as it ought to have been ; and 
 farther, that some wicked persons, despising Paul's autho- 
 rity, persisted in their obstinacy. For the fact of his being 
 so much occupied, at one time in declaring his fidelity, and 
 at another in maintaining the dignity of his ofiice, is itself 
 a token that they had not as yet been thoroughly confirmed. 
 He himself, too, complains in express terms, that there were 
 some that made sport of his former EjDistle, instead of deriv- 
 ing benefit from it. Understanding, then, the condition of 
 the Church among them, to be such, and being detained by 
 other matters, so as to be prevented from coming to them 
 so soon as he had at that time contemplated, he wrote this 
 Epistle from Macedonia. "We are now in possession of the 
 purpose which he had in view in writing this Epistle — that 
 he might perfect what he had already begun, in order that 
 he might, when he came, find eveiy thing in proper order. 
 
 He begins, as he is wont, with thanksgiving, rendering- 
 thanks to God, that he had been marvellously rescued from 
 the most imminent dangers, and at the same time he calls 
 them to notice, that all his afilictions and distresses tended 
 to their benefit and welfare, that he may the better secure 
 
 1 " N'auoit point este du tout inutile et sans fruit ;" — " Was not alto- 
 gether useless and without fruit." 
 
THE ARGUMENT. 103 
 
 their favour by this farther pledge of union/ while the 
 wicked perversely took occasion from this to lessen his in- 
 fluence. Farther, when wishing to apologize for delaying 
 to come to them, he declares that he had not changed his 
 purpose from lightness or unsteadiness, and that he had not, 
 for the purpose of deceiving, professed anything that he had 
 not really had in view f for there was the same consistency 
 to be seen by them in all his sayings, that they had had 
 experience of in his doctrine. Here, too, he briefly notices, 
 how stable and sure was the truth of his preaching, as being 
 founded on Christ, by whom all the promises of Grod are fixed 
 and ratified — which is a high recommendation of the gospel. 
 
 After this he declares, that the reason why he had not 
 come was this, that he could not ap]3ear among them cheer- 
 ful and agreeable. In this statement, he reproves those, 
 who, from his change of purpose, took occasion to calum- 
 niate him. He accordingly throws the blame upon the Co- 
 rinthians, as being not yet well prepared for receiving him. 
 He shows, at the same time, with what fatherly forbearance 
 he was actuated, inasmuch as he kept himself back from 
 visiting their city for this reason — that he might not be under 
 the necessity of exercising severity upon them. 
 
 Farther, lest any one should object, that he had in the 
 mean time not at all refrained from handling the Corinthians 
 severely in his writings, he apologizes for the vehemence 
 that he made use of in his first Epistle, by saying that it 
 was owing to others — they having shut him up to the neces- 
 sity of this against his will. That this keenness had pro- 
 ceeded from a friendly disposition he satisfactorily shows, 
 by ordering that the incestuous person himself, on whose 
 account he had been much exasperated, should be received 
 back into favour, having since that time given some evidence 
 of repentance. Farther, he brings forward this additional 
 
 1 " Afin que cela luy serue d'vn gage et noimeau lien pour entrer en 
 leur bonne grace ;" — " That this may serve as a pledge and new tie to 
 establish them in their good graces." 
 
 2 « Qu'il n'a point pretendu de les tromper, leur donnant a entendre 
 d'\ii, et pensant d'autre ;"— " That he had not intended to deceive them, 
 by giving them to understand one thing while he was thinking of an- 
 other." 
 
104 THE ARGUMENT ON THE 
 
 evidence of Lis atfection towards them, that he had no rest 
 in his mind (2 Cor. ii. 13) until he had learned through 
 means of Titus the state of their affairs, for an anxiety of 
 this kind originates in affection. 
 
 Having had occasion, however, to make mention here of 
 his journey to Macedonia, he begins to speak of the glory 
 of his ministry. As, however, those darling Apostles, who 
 endeavoured to detract from him, had obtained an easy 
 victory over him by trumpeting their own praises, that he 
 may have nothing in common with them, and that he may 
 at the same time beat down their foolish boasting, he de- 
 clares that he derives commendation from the work itself,^ 
 and does not borrow it from men. In the same passage, he 
 extols in magnificent terms the efficacy of his preaching, 
 and sets off to advantage the dignity of his Apostleship by 
 comparing the gospel with the law, declaring, however, first 
 of all, that he claimed nothing as his own, but acknowledged 
 everything, whatever it might be, to have come forth from 
 God. 
 
 After this he relates again, with what fidelity and inte- 
 grity he had discharged the office intrusted to him, and in 
 this he reproves those who malignantly reproached him. 
 Nay more, rising still higher in holy confidence, he declares, 
 that all are blinded by the devil, who do not perceive the 
 lustre of his gospel. Perceiving, however, that the mean- 
 ness of his person (as being contemptible)^ detracted much 
 from the respect due to his Apostleship, embracing this fa- 
 vourable opportunity, he does not merely remove this occasion 
 of offence, but turns it into an opposite direction, by saying, 
 that the excellence of God's grace shines forth so much the 
 more brightly, from the circumstance that so valuable a trea- 
 sure was presented in earthen vessels. (2 Cor. iv. 7.) Thus 
 he turns to his own commendation those things which the 
 malevolent were wont to cast up to him by w^ay of reproach, 
 because on his being weighed down with so many distresses, 
 
 1 " De I'auancement de I'oeuure ;" — " From the advancement of the 
 work." 
 
 ^ " Comme de faict il estoit contemptible an monde ;" — « As in fact he 
 was contemptible in the view of the world." 
 
SECOND EPISTLE TO THE CORINTHIANS. 105 
 
 he always, nevertheless, after the manner of the palm tree/ 
 rises superior to them. He treats of this subject up to 
 the middle of the fourth chapter. As, however, the true 
 glorj of Christians lies beyond this world, he teaches that 
 we must, by contempt of this present life and mortification 
 of the outward man, set ourselves with the whole bent of 
 our mind to meditation on a blessed immortality. 
 
 Farther, near the beginning of the fifth chapter, he glories 
 in this — that being actuated by such a disposition, he has 
 nothing else as the object of his desire, than to have his 
 services approved unto the Lord, and he entertains a hope, 
 that he will have the Corinthians as witnesses of his sin- 
 cerity. As, however, there was a danger of his being sus- 
 pected of vanity, or arrogance, he again repeats, that he is 
 constrained to this by the unreasonableness of wicked per- 
 sons, and that it was not for his own sake, as though he 
 were eager to retain their good opinion, but for the benefit 
 of the Corinthians, to whom it was of advantage to have this 
 opinion and persuasion ; and he declares that he is concerned 
 for nothing but their welfare. With the view of confirming 
 this, he subjoins a universal statement, showing what ought 
 to be the object aimed at by the servants of Christ — 
 that, losing sight of themselves, they should live to the 
 honour of their Lord ; and at length he concludes, that every- 
 thing except newness of life ought to be reckoned of no 
 importance, so that he alone, who has denied himself, is to 
 be held in esteem. From this he passes on to unfold the 
 sum of the Grospel message, that by the magnitude and ex- 
 cellence of it he may stir w^ both ministers and people to a 
 pious solicitude. This he does in the beginning of the sixth 
 chapter. 
 
 Here aoain, after having noticed how faithfullv he dis- 
 
 ' The palm is one of the most beautiful trees in the vegetable kingdom; 
 it is upright, lofty, verdant, and embowering. It grows by the brook or 
 well of living water ; and, resisting every attempt to press or hend it down- 
 wards, shoots directly towards heaven. For this reason, perhaps, it was 
 regarded by the ancients as peculiarly sacred, and, therefore, most fre- 
 quently used in adorning their temples. The chosen symbol of con- 
 stancy, fruitfulness, patience, and victory ; the more it is oppressed the 
 more it Jlourishes, the higher it grows, and the stronger and broader the 
 top expands.'' — Paxton's Illustrations, (Edin. 1842,) vol. ii. p. 51. — Ed. 
 
106 THE ARGUMENT ON THE 
 
 charged his office, he gently rejiroves the Corinthians, as 
 being hinderances to themselves in the way of their reaping 
 advantage. To this expostulation he immediately subjoins 
 an exhortation, to flee from idolatry — from which it appears, 
 that the Corinthians had not yet been brought so far as he 
 wished. Hence it is not without good reason that he com- 
 plains, that they had themselves to blame, inasmuch as they 
 had not had their ears open to doctrine so plain. But lest 
 he should, by pressing too severely their tender minds, dis- 
 hearten or alienate them, he again assures them of his kind 
 disposition towards them, and resuming his apology for 
 severity, which he had left off in a manner abruptly, he 
 brings it to a conclusion, though in a different way. For 
 assuming greater confidence, he acknowledges that he is not 
 dissatisfied with himself for having grieved them, inasmuch 
 as he had done it for their good ;^ while at the same time, 
 by congratulating them on the happy issue, he shows them 
 how cordially he desires their best interests. These things 
 he treats of to the end of the seventh chapter. 
 
 From the beginning of the eighth chapter to the end of 
 the ninth, he stirs them up to cheerfulness in giving alms, 
 of which he had made mention in the last chaj^ter of the 
 first Epistle. He commends them, it is true, for having 
 begun well, but lest the ardour of their zeal should cool in 
 process of time, as often happens, he encourages them by a 
 variety of arguments to go on perseveringly in the course on 
 which they had entered. 
 
 In the tenth chapter he begins to defend himself, and his 
 office as an Apostle, from the calumnies with which the 
 wicked assailed him. And in the first place, he shows that 
 he is admirably equipped with the armour that is requisite 
 for maintaining Christ's warfare.^ Farther, he declares, that 
 the authority which he had exercised in the former Ej^istle 
 was grounded on the assurance of a good conscience, and he 
 shows them that he had no less power in his actions, when 
 
 ^ " Pour ce que ce qu'il en auoit fait, estoit tourne a leur grand prou- 
 fit ;" — " Because, what he had done had turned out to their great advan- 
 tage." 
 
 2 " Pour bataillier sous I'enseigne de lesu Christ ;" — " For fighting under 
 the banners of Jesus Christ." 
 
SECOND EPISTLE TO THE CORINTHIANS. 107 
 
 present, tliaii authority in liis words when absent. Lastly, 
 by instituting a comparison between himself and them, how 
 vain their boasting is.^ 
 
 In the eleventh chapter he calls upon the Corinthians to re- 
 nounce those depraved inclinations, by Avhich they had been 
 corrupted, showing them that nothing is more dangerous than 
 to allow themselves to be drawn aside from the simplicity of 
 the Grospel. The fact of his having begun to be somewhat 
 disesteemed among them, while others had been more favour- 
 ably received by them, had arisen, as he shows, not from 
 any fault on his part, but from their being haughty or nice 
 to please ; inasmuch as those others had brought them no- 
 thing better or more excellent, while he was contemj^tible in 
 their view because he did not set himself off to advantage 
 by elegance of speech,^ or because he had, by voluntaiy 
 subjection, by way of humouring their weakness, given up 
 liis just claim. This irony^ contains in it an indii-ect re- 
 proach for their ingratitude, for where was the reasonableness 
 of esteeming him the less, because he had accomiiiodated 
 himself to them ? He declares, however, that the reason 
 why he had refrained from taking the wages to which he 
 was entitled, was not that he had less affection to the Co- 
 rinthians,^ but in order that no advantage might be gained 
 over him in any respect by the false apostles, who, he saw, 
 laid snares for him by this stratagem. 
 
 Having reproved the unreasonable and malignant judg- 
 ment of the Corinthians, lie magnifies himself in a strain 
 of pious glorying, letting them know in what magnificent 
 terms he could boast, were he so inclined, premising how- 
 
 1 " Finalement, faisant comparaison de sa personne aiiec telles gens, il 
 monstre que c'est folie a eiix de s'esleuer et vanter ainsi, sans aiioir de- 
 qiioy ;" — " Lastly, by drawing a comparison between himself and such 
 persons, he show's that it is folly in them to exalt themselves and vaunt, 
 as they did, without having any ground for doing so." 
 
 2 « Par vne eloquence de paroles ornees et magnifiques ;" — " By an 
 eloquence of elegant and magnificent words." 
 
 ^ " Qui est vne fa9on de parler par ironie (c'est a dire par maniere de 
 mocquerie) ;" — " Which is an instance of irony, that is to say, by way of 
 mockery." 
 
 ^ " Qu'enuers Ics autres Eglises;" — " Than to the other Churches." 
 
108 THE ARGUMENT. 
 
 ever, that it is for their sakes that he acts the fooP in 
 heralding his own praises. At length, checking himself, as 
 it were, in the middle of the course, he says that his chief 
 ground of glorying is that abasement which was despised by 
 the proud, for he had been admonished by the Lord, not to 
 glory in anything but in his infirmities. 
 
 Towards the close of the tiuelfth chapter he again expos- 
 tulates with them for shutting him up to the necessity of 
 thus playing the fool, while they give themselves up to am- 
 bitious men,^ by whom they are estranged from Christ. 
 Farther, he inveighs keenly against those who wantonly 
 raged against him, adding to their previous crimes this im- 
 pudence of opposition.^ 
 
 In the thirteenth chapter, by forewarning such persons, 
 that he will treat them with peculiar severity, he exhorts all 
 in general to recognise his apostleship, as it will be for their 
 advantage to do so ; while it is a dangerous thing for them 
 to despise one, whom they had found by experience to be a 
 trusty and faithful ambassador from the Lord. 
 
 ^ " Que pour ramour d'eux il est contraint de faire du sot ;" — " That it 
 is from love to them, that he is constrained to act the fool." 
 
 2 '• lis se laissoyent manier et gouuerner a un tas d'ambitieux ;" — 
 " They allowed themselves to be directed and governed by a band of am- 
 bitious men." 
 
 3 " Ne se contentans point de leurs fautes passees, sinon qu'ils pour- 
 suyuissent de luy resister impudemment :" — " Not contented with their 
 previous faults, without persisting in impudently opposing him." 
 
COMMENTARY 
 
 SECOND EPISTLE TO THE CORINTHIANS. 
 
 CHAPTER I. 
 
 1. Paul, an apostle of Jesus Christ 
 by the will of God, and Timothy our 
 brother, unto the Church of God 
 which is at Corinth, with all the 
 saints which are in all Achaia : 
 
 2. Grace he to you, and peace, 
 from God our Father, and /rom the 
 Lord Jesus Christ. 
 
 3. Blessed he God, even the Fa- 
 ther of oiur Lord Jesus Christ, the 
 Father of mercies, and the God of 
 all comfort ; 
 
 4. Who comforteth us in all our 
 tribulation, that we may be able to 
 comfort them which are in any trou- 
 ble, by the comfort wherewith we 
 ourselves are comforted of God. 
 
 5. For as the sufferings of Christ 
 abound in us, so our consolation 
 also aboundeth by Christ. 
 
 1. Paulus Apostolus lesu Christi 
 per voluntatem Dei, et Timotheus 
 frater, Ecclesise Dei quse est Corin- 
 thi, cum Sanctis omnibus qui sunt 
 in tota Achaia: 
 
 2. Gratia vobis et pax a Deo 
 Patre nostro, et Domino lesu Chris- 
 to. 
 
 3. Benedictus Deus, et Pater 
 Domini nostri lesu Christi, Pater 
 misericordiarum, et Deus omnis con- 
 solationis, 
 
 4. Qui consolatur nos in omni 
 tribulatione nostra, ut possimus con- 
 solari eos qui in omni tribulatione 
 sunt, per consolationem qua conso- 
 latur nos Deus. 
 
 5. Quia sicuti abundant passiones 
 Christi in nos: ita per Christum 
 abundat etiam consolatio nostra. 
 
 1. Paul an Apostle. As to the reasons why he designates 
 himself an Apostle of Christ, and adds that he has obtained 
 this honour by the will of God, see the foregoing Epistle, 
 where it has heen observed that none are to be listened to 
 but those, who have been sent by God, and speak from his 
 mouth, and that, consequently, to secure authority for any 
 one, two things are required — a call, and fidelity on the 
 part of the person who is called, in the execution of his 
 
110 . COMMENTARY ON THE CHAP. I. 8. 
 
 office.^ Both of tliese Paul claims for himself. The false 
 apostles, it is true, do the same ; but then, by usurping a 
 title that does not belong to them, they gain nothing among 
 the sons of God, who can with the utmost ease convict them 
 of impertinence. Hence the mere name is not enough, if 
 there be not the reality along with it, so that he who gives 
 himself out as an Apostle must also show himself to be such 
 bv his work. 
 
 / To the Church of God. "We must always keep it in view, 
 '' his recognising a Church to exist, where there was such a 
 conflux of evils. For the faults of individuals do not prevent 
 a society that has genuine marks of religion^ from being recog- 
 nised as a Church.^ But what does he mean by the exj^res- 
 sion — with all saints .? Were those saints unconnected with 
 the Church ? I answer, that this phrase refers to believers, 
 who w^ere dispersed hither and thither, throughout various 
 corners of the province — it being likely, that in that greatly 
 disturbed period, when the enemies of Christ were every- 
 where venting their rage, many were scattered abroad, who 
 could not conveniently hold sacred assemblies. / 
 
 o. Blessed he God. He begins (as has been observed) with 
 this thanksgiving — partly for the purpose of extolling the 
 goodness of God — partly, with the view of animating the 
 Corinthians by his example to the resolute endurance of 
 persecutions ; and partly, that he may magnify himself in a 
 strain of pious glorying, in opposition to the malignant 
 slanderings of the false apostles. For such is the depravity 
 of the world, that it treats with derision martyrdoms,* which 
 it ouQfht to have held in admiration, and endeavours to find 
 matter of reproach in the splendid trojDhies of the pious. 
 
 ^ See Calvin on the Corinthians, vol. i. p. 48. 
 
 2 See Calvin on the Corinthians, vol. i. pp. 51, 52. 
 
 3 « A true cliild of God may have sad falls, as we see in Peter and Da- 
 vid, yet for all this not be quite excluded out of the covenant of grace : 
 they did not lose their sonship, even in those sad transgressions, and will 
 God be more severe to a whole Church than to one person?"— ^wr^csse on 
 2 Cor. i. p. 76. (Lond. 1661.)— Ed. 
 
 4 "Des martyres et afflictions des fideles;" — "The martyrdoms and 
 afflictions of believers." 
 
 5 " Cherche matiere de mespris et difFamation aux enseignes magni- 
 fiques de victoire, lesquelles Dieu dresse a ses enfans ;" — " Seeks matter 
 
CHAP. I. 4. SECOND EPISTLE TO THE CORINTHIANS. 11 1 
 
 Blessed he God, says lie. On what account ? who comforteth 
 us^ — the relative being used instead of the causal particle.^ 
 He had endured his tribulations with fortitude and alacrity : 
 this fortitude he ascribes to God, because it was owing to 
 support derived from his consolation that he had not fainted. 
 
 He calls him the Father of our Lord Jesus Christ, and not 
 without good reason, where blessings are treated of; for 
 where Christ is not, there the beneficence of God is not. On 
 the other hand, where Christ intervenes, by luhom the whole 
 family in heaven and earth is named, (Eph. iii. 15,) there 
 are all mercies and all consolations of God — nay, more, there 
 is fatherly love, the fountain from which everything else 
 flows. 
 
 4. That we m.ay he able to comfort. There can be no 
 doubt, that, as he had a little before cleared his afflictions 
 from reproach and unfavourable reports, so now he instructs 
 the Corinthians, that his having come oif victorious through 
 heavenly consolation was for their sake and with a view to 
 their advantage, that they may stir themselves up to fel- 
 lowship in suiFering, instead of haughtily despising his con- 
 flicts. As, however, the Apostle lived not for himself but 
 for the Church, so he reckoned, that whatever favours God 
 conferred upon him, were not given for his own sake merely,^ 
 but in order that he might have more in his power for help- 
 ing others. And, unquestionably, when the Lord confers 
 upon us any favour, he in a manner invites us by his exam- 
 ple to be generous to our neighbours. The riches of the 
 Spirit, therefore, are not to be kept by us to ourselves, but 
 every one must communicate to others what he has received. 
 This, it is true, must be considered as being applicable chiefly 
 to ministers of the Word.* It is, however, common to all, 
 
 of contempt and defamation in those splendid tokens of victory, wliich God 
 furnishes to his children." 
 
 ^ " Who is comforting (» -ra^KxaXuv) — that doth never cease to do it, 
 that never withdraweth his consolations. It is his nature to be always 
 comforting — as the devil is called o <;ni^u,Z,(uv, because he is always tempt- 
 ing." — Burgesse on 2 Cor. p. 157. — Ed. 
 
 2 " Ce mot, Qui, est mis pour Car, ou, Pource que;" — "This word, 
 Who, being used instead of For, or, Because." 
 
 ^ " Pour son proufit particulier ;" — " For his own private advantage." 
 
 "* " It is not enough for the ministers of the gospel to have devoured 
 
112 COMMENTARY ON THE CHAP. I. 5. 
 
 according to the measure of each. Thus Paul here acknow- 
 ledges, that he had been sustained by the consolation of God, 
 that he might he able himself to comfort others. 
 
 5. For as the sufferings of Christ abound. — This statement 
 may be explained in two ways — actively and passively. If 
 you take it actively, the meaning will be this : " The more I 
 am tried with various afflictions, so much the more resources 
 have I for comforting others.'' I am, however, more in- 
 clined to take it in a passive sense, as meaning that God 
 multiplied his consolations according to the measure of his 
 tribulations. David also acknowledges that it had been 
 thus with him : According to the multitude, says he, of my 
 anxieties within me, thy consolations have delighted my soul. 
 (Ps. xciv. 19.) In Paul's words, however, there is a fuller 
 statement of doctrine ; for the afflictions of the pious he calls 
 the sufferings of Christ, as he says elsewhere, that he fills up 
 in his body ivhat is wanting in the sufferings of Christ. (Col. 
 i. 24.) 
 
 The miseries and vexations, it is true, of the present life 
 are common to good and bad alike, but when they befall the 
 wicked, they are tokens of the curse of God, because they 
 arise from sin, and nothing appears in them except the anger 
 of God and participation with Adam, which cannot but 
 depress the mind. But in the mean time believers are con- 
 formed to Christ, and bear about with them in their body 
 his dying, that the life of Christ may one day be manifested 
 in them. (2 Cor. iv. 10.) I speak of the afflictions which 
 they endure /o7^ the testimony of Christ, (Rev. i. 9,) for al- 
 though the Lord's chastisements, with which he chastises 
 their sins, are beneficial to them, they are, nevertheless, not 
 partakers, properly speaking, of Christ's suiferings, except in 
 those cases in which they suffer on his account, as w^e find 
 in 1 Peter iv. 13. Paul's meaning then is, that God is al- 
 
 many books of learning, to be able to decide polemical questions in divinity, 
 to convince gain say ers, to be doctors angelical, subtle or profound : to be 
 mallei hereticorum — the hammers of heretics. Unless also they have the 
 experimental works of God's Spirit upon their own souls, they are not 
 able to apply themselves to the hearts of others. Paul had not been able 
 to comfort others, if the Lord had not practically acquainted him with 
 heavenly consolations." — Burgesse on 2 Cor. 1. p. 178. — Ed. 
 
CHAP. I. 6. 
 
 SECOND EPISTLE TO THE CORINTHIANS. 
 
 113 
 
 ways present with him in his tribulations, and that his in- 
 firmity is sustained by the consolations of Christ, so as to 
 prevent him from being overwhelmed with calamities. 
 
 6. Sive autem affligimur pro 
 vestra consolatione et salute,^ quae 
 efficitur in tolerantia ipsarum passi- 
 onum, quas et nos patimur : sive 
 consolationem accipimus pro vestra 
 consolatione et salute : 
 
 7. Spes nostra firma est de vobis,^ 
 scientes, quod quemadraodum socii 
 estis passionum, ita et consolationis. 
 
 8. Nolo enim vos nescire, fratres, 
 de tribulatione nostra, quae accidit 
 nobis in Asia : nempe quod praeter 
 modiun gravati fuerimus supra vires, 
 ita ut de \ita quoque anxii essemus. 
 
 9. Quin etiam3 ipsi in nobis ipsis 
 sententiara mortis acceperamus : ne 
 confideremus in nobis, sed in Deo, 
 qui ad vitam suscitat mortuos : 
 
 10. Qui ex tanta morte eripuit 
 nos, et eripit, in quo spem fixam ha- 
 bemus, quod etiam posthsec eripiet ; 
 
 11. Simul adiuvantibus et vobis 
 per deprecationem pro nobis : ut do- 
 num, ex multis personis erga nos col- 
 latum, gratiarum actione per mul- 
 tos* celebretur pro nobis. 
 
 6. Whether we ai^e afflicted. From the circumstance that 
 before the clause our hope of you is steadfast, there is in- 
 troduced the connecting particle and, Erasmus has conceived 
 the idea, that some word must be understood to correspond 
 with those words— ;/br your consolation and salvation — in 
 this way, whether we are afflicted, it is for your consolation. 
 I think it, however, more probable, that the connecting par- 
 
 6. And whether we be afflicted, it 
 is for your consolation and salvation, 
 which is effectual in the enduring of 
 the same sufferings which we also 
 suffer : or whether we be comforted, 
 it is for your consolation and salva- 
 tion. 
 
 7. And our hope of you is stedfast, 
 knowing, that as ye are partakers of 
 the sufferings, so shall ye, he also of 
 the consolation. 
 
 8. For we would not, brethren, 
 have you ignorant of our trouble 
 which came to us in Asia, that we 
 were pressed out of measure, above 
 strength, insomuch that we despaired 
 even of life : 
 
 9. But we had the sentence of 
 death in ourselves, that we should 
 not trust in ourselves, but in God 
 which raiseth the dead : 
 
 10. Who delivered us from so great 
 a death, and doth deUver ; in whom 
 we trust that he will yet deliver us : 
 
 11. Ye also helping together by 
 prayer for us, that, for the gift he- 
 stowed upon us by the means of many 
 persons, thanks may be given by 
 many on our behalf. 
 
 ^ " Pour vostre consolation et salut^ ou, C'est pour vostre ;" — " For your 
 consolation and salvation, or. It is for your," &c. 
 
 ^ " Nostre esperance estferme de vous, ou, Et I'esperance que nous auons 
 de vous estferme, scachans ;" — " Our hope is firm respecting you, or, And 
 the hope which we have respecting you is firm. Knowing.'" 
 
 ' " Mesme, ou, Mais ;" — " Nay more, or, But.'^ 
 
 * " Pour Vesgard de plusieurs personnes, ou, Par le nioyen de plusieurs 
 personnes ;" — " For the sake of many persons, or. By means of many per- 
 sons." 
 
 VOL. II. H 
 
114 COMMENTARY ON THE CHAP. I. 6. 
 
 tide and is used here as meaning : Thus also, or in both 
 cases. He had already stated, that he received consolation 
 in order that he might communicate it to others. Now he 
 goes a stej) farther, and says, that he has a steadfast hope, 
 that they would be partakers of the consolation. Besides, 
 some of the most ancient Grreek manuscripts introduce 
 immediately after the first clause this statement — and our 
 hope of you is steadfast} This reading removes all ambi- 
 guity. For when it is introduced in the middle, we must 
 necessarily refer it to the latter clause, equally as to the 
 former. At the same time, if any one wishes to have a 
 complete sentence in each clause, by supplying some verb, 
 there will be no great harm in this, and there will be no 
 great difference as to the meaning. For if you read it as 
 one continued statement, you must, at the same time, ex- 
 plain the different parts in this manner — that the Apostle 
 is afflicted, and is refreshed with consolation for the advan- 
 tage of the Corinthians ; and that he entertains, therefore, 
 the hope,^ that they will be at length partakers of the same 
 consolation, with what is in reserve for himself For my 
 own part, I have adopted the way that I have judged the 
 more suitable. 
 
 It is, however, to be observed, that the word afflicted here 
 refers not merely to outward misery, but also to that of the 
 mind, so as to correspond with the'opposite term comforted. 
 {TrapatcaXelaOai) Thus the meaning is, that the person's 
 mind is pressed down with anxiety from a feeling of misery.^ 
 What we render consolation, is in the Greek TrapaKKfrjai^ — a 
 term which signifies also exhortation. If, however, you un- 
 derstand that kind of consolation, by which a person's mind 
 is lightened of grief, and is raised above it, you w^ill be in 
 possession of Paul's meaning. For example, Paul himself 
 would well-nigh have fallen down dead under the pressure 
 
 ^ Dr. Bloomfield, who gives to this reading of the passage his decided 
 
 preference, says of it : " The evidence in its favour is exceedingly strong ; 
 
 while that for the common reading is exceedingly weak." — Ed. 
 2 " Qa'il ha certain espoir:" — " That he has a sure hope." 
 ^ exi^is, says Dr. Bloomfield, in his Notes on Matt. xxiv. 9, " properly 
 
 signifies compression, and figuratively constraint, oppression, affliction, and 
 
 persecution." — Ed. 
 
CHAP. I. 6. SECOND EPISTLE TO THE CORINTHIANS. 115 
 
 of SO many afflictions, had not God encouraged liim, by 
 raising liim up by means of his consolation. Thus, too, the 
 Corintliians derive strength and fortitude of mind from his 
 suiFerings,^ while they take comfort from his example. Let 
 us now sum up the whole matter briefly. As he saw that 
 his afflictions were made by some an occasion of holding him 
 in contempt, w^ith the view of calling back the Corinthians 
 from an error of this nature,^ he shows in the first place that 
 he ought to be in high esteem among them, in consideration 
 of advantage redounding to themselves ; and then afterwards 
 he associates them with himself, that they may reckon his 
 afflictions to be in a manner their own. " Whether I suffer 
 afflictions, or experience consolation, it is all for your bene- 
 fit, and I cherish an assured hope, that you will continue to 
 enjoy this advcintage."^ 
 
 For such w^ere Paul's afflictions, and his consolations also, 
 that they would have contributed to the edification of the 
 Corinthians, had not the Corinthians of their own accord 
 deprived themselves of the advantage redounding from 
 it. He, accordingly, declares his confidence in the Corin- 
 thians to be such, that he entertains the assured hope that 
 it will not be vain, that he has been afflicted, and has received 
 consolation for their advantage. The false apostles made 
 every efibrt to turn to Paul's reproach everything that befell 
 him. Had they obtained their wish, the afflictions which he 
 endured for their salvation, had been vain and fruitless ; 
 they would have derived no advantage from the consolations 
 with which the Lord refreshed him. To contrivances of this 
 nature he opposes his present confidence. His afflictions 
 tended to promote the comfort of believers, as furnishing 
 them with occasion of confirmation, on their perceiving that 
 he suifered willingly, and endured with fortitude so many 
 hardships for the sake of the gospel. For however we may 
 acknowledge that afflictions ought to be endured by us for 
 the sake of the gospel, we, nevertheless, tremble through a 
 
 1 « Voyans les passions du sainct Apostre;"— " Beholding the sufferings 
 of the holy Apostle." 
 
 " " Afin d'oster aiix Corinthiens ceste mauuaise fantasie ;" — " With the 
 view of ridding the Corinthians of this wicked fancy." 
 
 ' " lusques en la fin ;" — " Until the end." 
 
116 COMMENTARY ON THE CHAP. I. 7 
 
 consciousness of our weakness, and think ourselves not pre- 
 pared for it/ In that case, we should call to mind the examples 
 of the saints, which should make us more courageous. 
 
 On the other hand, his personal consolation flowed out to 
 the whole Church, inasmuch as they concluded,^ that God 
 who had sustained and refreshed him in his emergency, 
 would, in like manner, not be wanting to them. Thus their 
 welfare was promoted in both ways, and this is what he in- 
 troduces as it were by way of parenthesis, when he says — 
 which is made effectual in the endurance, &c. For he wished 
 to add this clause, by way of explanation, that they might 
 not think that they had notliing to do with the afflictions 
 which he alone endured. Erasmus takes the participle evep- 
 ^ovijuevrj^ in an active sense, ^ but a passive signification is 
 more suitable,^ as Paul designed simjDly to explain in what 
 respect everything that befell him was for their salvation. 
 He says, accordingly, that he suffers, indeed, alone, but that 
 his sufferings are of use for promoting their salvation — not 
 as though they were expiations or sacrifices for sins, but as 
 edifying them by confirming them. Hence he conjoins con- 
 solation and salvation, with the view of pointing out the 
 way in which their salvation was to be accomplished. 
 
 7. Knowiyig, that as. However there might be some of 
 the Corinthians that were drawn away for the time by the 
 calumnies of the false Apostles, so as to entertain less 
 honourable views of Paul, on seeing him shamefully handled 
 before the world, he, nevertheless, associates them with him- 
 self both in fellowship of afflictions, and in hope of consola- 
 
 1 « Et ne pensons point estre assez forts ;" — « And do not think that we 
 are sufficiently strong," 
 
 2 « Las fideles recueilloyent de la, et s'asseuroyent ;" — " Believers in- 
 ferred from this, and assured themselves." 
 
 ^ " Traduisant, Qui oeuure ou besongne ;" — " Rendering it, Which works 
 or labours." 
 
 * Dr. Bloomfield, in his Notes on 1 Thess. ii. 13, explains ivi^yi7rcc$ 
 to mean — " is made effectual," or « shews itself in its effects," and 
 adds : " This view I find supported by the opinion of Sehott, who maintains 
 that hi^yi7<rdtx.t is never in the New Testament used as a middle form, 
 with an active sense ; but always (especially in St. Paul's writings) as a 
 passive. ^ Indeed, Bp. Bull, Exam. p. 9, goes yet farther, and asserts, 
 that it is scarcely ever so used, even in the Classical writers (I believe he 
 might have said never) but always in a passive sense." — Ed. 
 
CHAP. I. 8. SECOND EPISTLE TO THE CORINTHIANS. 117 
 
 tion.^ Thus lie corrects their perverse and malignant view, 
 without subjecting them to an open rebuke. 
 
 8. For I loould not have you ignorant. He makes mention 
 of the greatness and difficulty of his conflicts, that the glory 
 of victory may thereby the more abundantly appear. Since 
 the time of his sending them the former epistle, he had been 
 exposed to great dangers, and had endured violent assaults. 
 The probability, however, is that he refers here to the his- 
 tory, which Luke relates in Acts- xix. 2.3, though in that 
 passage he does not so distinctly intimate the extent of the 
 danger. As, however, he states that the whole city luas in 
 a tumult, (Acts xix. 29,) it is easy from this to infer the 
 rest. For we know what is the usual effect of a popular 
 tumult, when it has been once kindled. By this persecution 
 Paul declares he had been oppressed beyond measure, nay 
 more, above strength, that is, so as not to be able to endure 
 the burden. For it is a metaphor taken from persons who 
 give way under the pressure of a heavy load, or from ships 
 that sink from being overladen — not that he had actually 
 fainted, but that he felt that his strength w^ould have failed 
 him, if the Lord had not imparted fresh strength.^ 
 
 1 " The Corinthians .... were xoiveovoi partakers of, or in communion 
 with him in his afflictions. What is more humble and lowly {r) ru^nvo- 
 (p^covitrn^ov) than Paul in this expression? saith Chrysostom — they who 
 liad not in the least measure shared with him in sufi'erings, yet he maketh 
 them copartners with him. They are, as Salmeron expresseth it, Co- 
 partners in the gain and in the loss with Paul. They venture (as it were) 
 in the ship together." — Burgesse. — Ed. 
 
 2 « Pressed above measure. («a^' vTn^^oXhv l^a^'Ji^iifiiv.) The words iSa^a? 
 and (iu^ov/xai, are applied sometimes to the enduring of a burden, (Matt. xx. 
 12 ; Gal. vi. 2,) whether it be a temporal burden or spiritual ... In this 
 place it seemeth to be taken from porters, who have a burden imposed 
 upon them, more than they are able to stand under ; or as Chrysostom, 
 from ships which are over much biu-dened, and so are in danger of being 
 lost. And as if there were not emphasis enough in the word pressed, he 
 addeth another to aggravate it — {xa.f vTi^fioXijv)— above measure. . . .Above 
 strength, (v-ri^ I6va.y.iv.) Chrysostom observeth this diiFereth from the 
 other. For a biurden may be exceeding heavy, yet to some mighty man 
 it may not be above his strength. When Samson (Judg. xvi. 3) carried 
 away the gates of the city Gaza, with the posts and barre upon his shoul- 
 ders, here was a burden out of measure heav}' ; no ordinary man could do 
 so ; but yet to Samson it was not above his strength. Thus it was with 
 Paul, who may be called a spiritual Samson, for that heavenly might and 
 power which God had endowed him with ; he is assaulted with a trouble 
 that was not only hyperholically weighty, but also above his strength. Paul 
 
118 COMMENTARY ON THE CHAP. I. 9. 
 
 So that we ivere in anxiety even as to life itself — that is, 
 " So that I thought life was gone, or at least I had very 
 little hope of it remaining, as those are wont to feel who are 
 shut up so as to see no way of escape/' Was then so valiant 
 a soldier of Christ, so brave a wrestler, left without strength, 
 so as to look for nothing but death ?^ For he mentions it as 
 the reason of what he had stated — that he despaired of life. 
 I have already observed, that Paul does not measure his 
 strength in connection wiih help from God, but according to 
 his own personal feeling of his ability. Now there can be 
 no doubt, that all human strength must give way before the 
 fear of death. Farther, it is necessary that even saints 
 themselves should be in danger of an entire failure of 
 strength, that, being put in mind of their own weakness, 
 they may learn, agreeably to what follows, to place their 
 entire dependence on God alone. At the same time I have 
 preferred to explain the word e^aTropelo-Oat,, which is made 
 use of by Paul, as denoting a trembling anxiety, rather than 
 render it, as Erasmus has done by the word desjoair ; because 
 he simply means, that he was hemmed in by the greatest 
 difficulties, so that no means of preserving life seemed to 
 remain.^ 
 
 9. JSfay more, we had the seyitence of death. This is as 
 though we should say — " I had already laid my account 
 with dying, or had regarded it as a thing fixed.'' He bor- 
 rows, however, a similitude from those who are under sen- 
 tence of death, and look for nothing but the hour when they 
 are to die. At the same time he says, that this sentence 
 had been pronounced by him upon himself, by which he 
 intimates, that it was in his own view that he had been 
 sentenced to death — that he might not seem to have had it 
 
 had no more power to stand under it." — Burgesse on 2 Cor. i. pp. 269, 
 270, 278.— Ed. 
 
 ^ " Vn champion si preux et magnanime, perdoit-il com-age attendant 
 la mort ?" — " Did a champion so vahant and magnanimous lose heart, 
 looking for nothing but death ?" 
 
 2 E|«T«^£r<r^«/ properly signifies to be utterly at a stand, not knowing how 
 
 to proceed. In Psalms Ixxxviii. 8, Avhere David says — I am shut up, and 
 
 T cannot come forth, the Hebrew words t^VN KP), (velo etse,) are rendered 
 in the Septuagint — ««' olx. lliTo^ivoftm — aiid I could not come forth. It 
 is worthy of notice that, in the metre version, the idea expressed by Calvin, 
 
CHAP. I. 9. SECOND EPISTLE TO THE CORINTHIANS. 119 
 
 from any revelation from God. In this sentence,^ there- 
 fore, there is something more implied than in the feeling of 
 anxiety {i^airopela^ai) that he had made mention of, be- 
 cause in the former case there was despair of life, but in 
 this case there is certain death. We must, however, take 
 notice, chiefly, of what he adds as to the design — that he 
 had been reduced to this extremity, that he might not trust 
 in himself. For I do not agree with what Chrysostom says 
 — that the Apostle did not stand in need of such a remedy, 
 but set himself forth to others as a pattern merely in ap- 
 pearance.^ For he was a man that was subject, in other 
 respects, to like passions as other men — (James v. 1 7) — not 
 merely to cold and heat, but also to misdirected confidence, 
 rashness, and tlie like. I do not say that he was addicted 
 to these vices, but this I say, that he was capable of being 
 tempted to them, and that this was the remedy that God 
 seasonably interposed, that they might not make their way 
 into his mind.^ 
 
 There are, accordingly, two things to be observed here. 
 In the first place — that the fleshly confidence with which we 
 are puffed up, is so obstinate, that it cannot be overthrown 
 in any other way than by our falling into utter despair.'^ 
 For as the flesh is proud, it does not willingly give way, and 
 
 as implied in the verb l^aTo^tTer^en, is fully brought out — " find no evasion 
 {or me."— Ed. 
 
 ^ " The Greek word is a7rox^if/,ct, used here in this place onely in the 
 New Testament. . . . The most genuine translation is sentence ; for so 
 Hesychius expounds the word KUTux^i/na. — -4'^(pos, whom Favoriniis follow- 
 eth verbatim in this, as in many other particulars. . . . The word then 
 doth signifie a sentence passing upon him, that he must die. This he had 
 received, but from whom ? Not from God, for God delivered him ; nor 
 from the magistrate ; there was no such decree that Ave read of against 
 him. Therefore it was onely from his own feares, his own thoughts, which 
 maketh him say — he had received it in himself. . . . God's thoughts were 
 other than Paul's. Paul absolutely concluded he should die, but God had 
 purposed the contrary." — Burgesse. — Ed. 
 
 2 " II se propose aux autres comme pour exemple, non pas qu'il en fust 
 ainsi quant a luy ;" — " He sets himself forth, as it were by way of example 
 • — not that it had been so as to himself." 
 
 ^ " De peur qu'ils ne saisissent plenement son esprit et son cceur ;" — 
 " That they might not take full possession of his mind and his heart." 
 
 * " Sinon que nous tombions en telle extremite que nous ne voyons 
 aucune esperance en nous ;" — " Except by our falling into such an ex- 
 tremity, that we see no hope in ourselves." 
 
120 COMMENTARY ON THE CHAP. I. 9. 
 
 never ceases to be insolent until it lias been constrained ; 
 nor are we brought to true submission, until we have been 
 brought down by the mighty hand of God. (1 Peter v. 6.) 
 Secondly, it is to be abserved, that the saints themselves 
 have some remains of this disease adhering to them, and 
 that for this reason they are often reduced to an extremity, 
 that, stript of all self-confidence, they may learn humility : 
 nay more, that this malady is so deeply rooted in the minds 
 of men, that even the most advanced are not thoroughly 
 purged from it, until God sets death before their eyes. And 
 hence we may infer, how displeasing to God confidence in 
 ourselves must be, when for the purpose of correcting it, it 
 is necessary that we should be condemned to death. 
 
 But in God that raiseth the dead. As we must first die,^ 
 in oi'der that, renouncing confidence in ourselves, and con- 
 scious of our own weakness, we may claim no honour to 
 ourselves, so even that were not sufiicient, if we did not 
 proceed a step farther. Let us begin, therefore, with de- 
 spairing of ourselves, but with the view of placing our hope 
 in God. Let us be brought low in ourselves, but in order 
 that we may be raised up by his power. Paul, accordingly, 
 having brought to nothing the pride of the flesh, immediately 
 substitutes in its place a confidence that rests upon God. 
 Not in ourselves, says he, hut in God. 
 
 The epithet that follows, Paul has adapted to the connec- 
 tion of the subject, as he does in Rom. iv. 17, where he 
 speaks of Abraham. For to believe in God, who calleth those 
 things that are not, as though they were, and to hope in God 
 who raiseth the dead, are equivalent to his setting before 
 him as an object of contemplation, the power of God in cre- 
 ating his elect out of nothing, and raising up the dead. 
 Hence Paul says, that death had been set before his eyes, 
 that he might, in consequence of this, recognise the more 
 distinctly the power of God, by which he had been raised up 
 from the dead. The first thing in order, it is true, is this — 
 that, by means of the strength with which God furnishes us, 
 we should acknowledge him as the Author of life ; but as 
 
 ^ " Comme il nous est necessaire premiereinent deVenir comme a mou- 
 rir ;" — " As we need first to come as it were to die " 
 
CHAP. 1. 10. SECOND EPISTLE TO THE CORINTHIANS. 121 
 
 in consequence of our dulness the liglit of life often dazzles 
 our eyes, it is necessary tliat we should be brought to God 
 by having death presented to our view.^ 
 
 10. Who hath delivered us from so great a death. Here 
 he applies to himself personally, what he had stated in a 
 general way, and by way of proclaiming the grace of God, 
 he declares that he had not been disappointed in his expec- 
 tation, inasmuch as he had been delivered from death, and 
 that too, in no common form. As to his manner of exj)res- 
 sion, the hyperbole, which he makes use of, is not unusual in 
 the Scriptures, for it frequently occurs, both in the Prophets 
 and in the Psalms, and it is made use of even in common con- 
 versation. What Paul acknowledges as to himself personally, 
 let every one now take home as applicable to himself. 
 
 In whom we have an assured hope. He promises himself 
 as to the future, also, that beneficence of God, which he 
 had often experienced in the past. Nor is it without good 
 reason ; for the Lord, by accomplishing in part what he has 
 promised, bids us hope well as to what remains. Nay more, 
 in proportion to the number of favours that we receive 
 from him, does he by so many pledges, or earnests, as it 
 were, confirm his promises.^ Now, although Paul had no 
 doubt that God would of his own accord be present with 
 him, yet he exhorts the Corinthians to commend to God in 
 their prayers his safety. For when he assumes it as certain, 
 that he will be aided by them, this declaration has the force 
 of an exhortation, and he means that they would not merely 
 do it as a matter of duty, but also wdth advantage.^ 
 
 1 " II nous est necessaire pour estre amenez a Dieu, d'estre reduits a 
 telle extremite que nous voyons la mort presente deuant nos yeux ;" — " It 
 is necessary, in order that we may be brought back to God, that we should 
 be brought to such an extremity, that we see death presented before our 
 eyes." 
 
 2 Granville Perm reads the passage as follows : "Who hath delivered us 
 from so great a death ; and luill deliver us : in whom we hope that he will 
 deliver us." — «•' The Vat. and Ephrem MSS." he observes, " read pCtririti, 
 not puiTui, as in the rec. text. The latter reading seems to have been 
 substituted, because pvffiTui occurs again in the following sentence; but 
 the Apostle repeats the word, that he may qualify it by fix-rtxafnv, (we 
 hope.")— i;^. 
 
 " " Mais aussi auec bonne issue, d'autant qu'ils seront exaucez ;" — " But 
 also with good success, inasmuch as they will be heard." 
 
122 COMMENTARY ON THE CHAP. I. 10. 
 
 " Your prayers, also," lie says, " will help me."^ For God 
 wills not that the duty of mutual intercession, which he en- 
 joins upon us, should be without advantage. This ought to 
 be a stimulus to us, on the one hand, to solicit the inter- 
 cession of our brethren, when we are weighed down by any 
 necessity, and, on the other, to render similar assistance 
 in return, since we are informed, that it is not only a duty 
 that is well pleasing to God, but also profitable to ourselves. 
 Nor is it owing to distrust that the Apostle implores the 
 friendly aid of his brethren,^ for, while he felt assured, that 
 his safety would be the object of God's care,^ though he were 
 destitute of all human help, yet he knew that it was well 
 pleasing to God, that he should be aided by the prayers of 
 the saints. He had respect, also, to the promises that were 
 given, that assistance of this kind would not be in vain. 
 Hence, in order that he might not overlook any assistance 
 that was appointed to him by God, he desired that the bre- 
 thren should pray for his preservation. 
 
 The sum is this — that we follow the word of God, that is, 
 that we obey his commandments and cleave to his promises. 
 This is not the part of those who have recourse to the assist- 
 
 1 " L'aide, dit il, que vous me feriez par vos prieres, ne sera point sans 
 fruit ;" — " The aid, he says, that you will afford me by your prayers, will 
 not be without advantage." 
 
 2 " You also helping together hy prayer for us, (^'^vvvrov^yovvruv xett 
 vfjcuv iiTi^ yifAuv r>j li^a-u.) The particle xa' is emphatieal, You also — im- 
 plying, that neither God's promise, nor his power, would procure this mercy 
 alone without their prayer. Besides the goodness of God on his part, 
 there must be prayer on their part. The word in the original for helping 
 is emphatieal, being twice compounded. 'T^ov^yovvrov doth denote the ser- 
 vice and ministry of those who are under us ; and so it doth imply, that 
 the Church doth owe as a debt unto their spiritual guides earnest prayer for 
 them. . . Then there is the preposition a-hv added, which doth denote not 
 only their effectual prayers, but their concord and agreement therein, and 
 that in their public and solemn assemblies. Again, the word signifying — 
 to work, and labour, doth denote what the nature of prayer is — that 
 the soul labours therein, is fervent, full of agonies ; which showeth that 
 the customary formal prayers of most people are not worthy of the name : 
 there is no labour, or fervency of the soul therein. — They laboured by 
 prayer. They did not labour by using friends to solicit the magistrate in 
 Paiid's behalf, for there was no hope from them, but they made their ad- 
 dresses to God." — Burgesse. — Ed. 
 
 * " Que Dieu auroit soin de son salut et proufit ;" — " That God would 
 take care of his safety and advantage." 
 
CHAP. I. 11. SECOND EPISTLE TO THE CORINTHIANS. 123 
 
 ance of tlie dead ; ^ for not contented with the sources of 
 hel-p appointed bj God, they call in to their aid a new one, 
 that has no countenance from any declaration of Scrij)ture. 
 For whatever we find mentioned there as to mutual inter- 
 cession, has no reference to the dead, but is expressly re- 
 stricted to the living. Hence Papists act childishly in per- 
 verting those passages, so as to give some colour to their 
 superstition.^ 
 
 11. That the gift bestowed upon us through means of many 
 persons. As there is some difficulty in Paul's words, inter- 
 preters differ as to the meaning. I shall not spend time in 
 setting aside the interpretations of others, nor indeed is there 
 any need for this, provided only we are satisfied as to the 
 true and proper meaning. He had said, that the prayers of 
 the Corinthians would be an assistance to him. He now 
 adds a second advantao-e that w^ould accrue from it — a hioher 
 manifestation of God's glory. " For w^hatever God will con- 
 fer upon me,"' says he, " being as it were obtained through 
 means of many persons, will, also, by many be celebrated 
 with praises :'' or in this way — " Many will give thanks to 
 God in my behalf, because, in affording help to me, he has 
 favourably regarded the prayers, not merely of one but of 
 many.'' In the first place, while it is our duty to allow no 
 favour from God to pass without rendering praise, it becomes 
 us, nevertheless, more especially when our prayers have been 
 favourably regarded by him, to acknowledge his mercy with 
 thanksgiving, as he commands us to do in Psalm 1. 15. Nor 
 ought this to be merely where our own personal interest is 
 concerned, but also where the welfare of the Church in general, 
 or that of any one of our brethren is involved. Hence when 
 we mutually pray one for another, and obtain our desire, the 
 glory of God is so much the more set forth, inasmuch as we 
 all acknowledge, with thanksgiving, God's benefits — both 
 those that are conferred publicly upon the whole Church, and 
 also those that are bestowed privately upon individuals. 
 
 1 " Qui out leurs recours aux prieres des saincts trespassez ;" — " Who 
 have recourse to the prayers of departed saints." 
 
 ^ " Pour desguiser et farder leur superstition ;" — " To disguise and 
 colour over their superstition." 
 
124 COMMENTARY ON THE CHAP. I. 11. 
 
 In this interpretation there is nothing forced ; for as to 
 the circumstance that in the Greek the article being intro- 
 duced between the two clauses hy many j^ersons, and the gift 
 confem^ed ujwn me appears to disjoin them/ thatlidi^ no force, 
 as it is frequently found introduced between clauses that are 
 connected with each other. Here, however, it is with pro- 
 prietj introduced in place of an adversative particle ;^ for 
 although it had come forth from many persons, it was never- 
 theless peculiar to Paul. To take the phrase hia iroXkwv 
 (by means of many) in the neuter gender,^ as some do, is at 
 variance with the connection of the passage. 
 
 It may, however^ be asked, why he says Fi^om many per- 
 sons, rather than From many men, and what is the meaning 
 of the term person here ? I answer, it is as though he had 
 said — With respect to many. For the favour was conferred 
 upon Paul in such a way, that it might be given to many. 
 Hence, as Grod had respect to many, he says on that account, 
 that many persons were the cause of it. Some Grreek manu- 
 scripts have vTrep ijucov — 07i your account; and although 
 this appears to be at variance wdth Paul's design, and the 
 connection of the words, it may, nevertheless, be explained 
 with propriety in this manner : " When God shall have 
 heard you in behalf of my welfare, and that too for your own 
 welfare, thanks will be given by many on your account.'' 
 
 12. For our rejoicing is this, the 12. Nam gloriatio nostra hgec 
 
 testimony of our conscience, that in est : testimonium conscientiae nos- 
 
 simplicity and godly sincerity, not tree, quod in simplicitate et puritate* 
 
 with fleshly wisdom, but by the grace Dei, non in sapientia carnali, sed in 
 
 of God, we have had our conversa- gratia Dei versati sumus in mundo ; 
 
 tion in the world, and more abun- abundatius autem erga vos. 
 dantly to you- ward. 
 
 ^ " Car a suyure I'ordre du texte Grec il y auroit ainsi mot a mot, Afin 
 que de plusieurs personnes,'a nous le don confere', par plusieurs soit recognu 
 en action de graces pour nous ;" — " For, following the order of the Greek 
 text, it would be literally thus : In order that from many persons the gift 
 conferred upon us, may by many be acknowledged with thanksgiving ou 
 our account." 
 
 2 " En lieu de quelque particle aduersative qu'on appelle, comme Tou- 
 tesfois ou Neantmoins ;" — " In place of some adversative particle, as it is 
 called, as for example, Notwithstanding or Nevertheless." 
 
 s " De rapporter ce mot Far plusieurs, aux choses ;" — " To take this 
 phrase, B^/ means of many, as referring to things. " 
 
 * " Purete, ou, integrite;" — " Purity, or integrity." 
 
CHAP. I. 12. SECOND EPISTLE TO THE CORINTHIANS, 125 
 
 13. For we write none other . 13. Nonenimaliascribimus vobis 
 things unto you than what ye read quam quae recognoscitis vel etiam 
 or acknowledge, and I trust ye shall agnoscitis : spero autem, quod usque 
 acknowledge even to the end ; in finem agnoscetis : 
 
 14. As also ye have acknowledged 14. Quemadmodum et agnovistis 
 us in part, that we are your rejoic- nos ex parte : siquidem gloriatio 
 ing, even as ye also are ours in the vestra sumus : sicuti et vos nostra 
 day of the Lord Jesus. in die Domini lesu. 
 
 12. For our glorying is this. He assigns a reason why 
 his preservation should be a subject of interest to all — that 
 he had conducted himself^ among them all in simplicity and 
 sincerity. He deserved, therefore, to be dear to them, and 
 it would have been very unfeeling not to be concerned in 
 reference to such a servant of the Lord, that he might be 
 long preserved for the benefit of the Church. " I have 
 conducted myself before all in such a manner, that it is no 
 wonder if I have the approbation and love of all good men.'' 
 He takes occasion from this, however, for the sake of those 
 to whom he was writing, to make a digression for the pur- 
 pose of declaring his own integrity. As, however, it is not 
 enough to be approved of by man s judgment, and as Paul 
 himself was harassed by the unjust and malignant judgments 
 of some, or rather by corrupt and blind attachments,^ he 
 adduces his own conscience as his witness — which is all one 
 as though he had cited God as a witness, or had made what 
 he says matter of appeal to his tribunal. 
 
 But how does Paul's glorying in his integrity comport 
 with that statement, He that glorieth, let him glory in the 
 Lord? (2 Cor. x. 17.) Besides, who is so upright^ as to dare 
 
 1 " We have had our conversation (ctvio-r^dipnfAiv.) The verb avccir7^i(pu^ 
 is compounded of ava, again, and ffTpi(pu, to turn — a continual coming 
 back again to the point from which he set out — a circidation— beginning, 
 continuing, and ending everything to the glory of God ; setting out with 
 divine views, and still maintaining them ; beginning in the Spirit, and 
 ending in the Spirit ; acting in reference to God, as the planets do in re- 
 ference to the sun, deriving all their light, heat, and motion from him ; 
 and incessantly and regidarly revolving round him. Thus acted Paul : 
 thus acted the primitive Christians ; and thus must every Christian act 
 who expects to see God in his glory." — Dr. Adam Clarke. — Ed. 
 
 2 " Paries affections qu'ils portoyent a d'autres pour des raisons friuoles, 
 et quasi sans scauoir pourquoy ;" — " By attachments that they cherished 
 towards others on trivial grounds, and in a manner without knowing why." 
 
 3 « Qui est celuy, tant pur et en tier soit il?" — " Where is the man, be 
 he ever so pure and perfect ? " 
 
126 COMMENTARY ON THE CHAP. I. 12. 
 
 to boast in the presence of God ? In the first place, Paul 
 does not oppose himself to God, as though he had anything 
 that was his own, or that was from himself. Farther, he 
 does not place the foundation of his salvation in that inte- 
 grity to which he lays claim, nor does he make confidence 
 in that the ground of his dependence. Lastly, he does not 
 glory in God's gifts in such a way as not at the same time 
 to render all the glory to him as their sole Author, and 
 ascribe everything to him.^ These three exceptions lay a 
 foundation for every godly person glorying on good grounds 
 in all God's benefits ; while the wicked, on the other hand, 
 cannot glory even in God, except on false and improper 
 grounds. /Lei us therefore, first of all, acknowledge ourselves 
 to be indebted to God for everything good that we possess, 
 claiming no merit to ourselves. Secondly, let us hold fast this 
 foundation — that our dependence for salvation be grounded 
 exclusively on the mercy of God. Lastly, let us repose our- 
 selves^ in the sole author of every blessing. Then in that 
 there will be a pious^ glorying in every kind of blessing./ 
 
 That in the simjjlicity'^ of God. He employs the expres- 
 sion simplicity of God here, in the same way as in Rom. iii. 
 23, the glory of God ; and in John xii. 43, the glory of God 
 and of men. /^ho&Q who love the glory of men, wish to ap- 
 pear something before men, or to stand well in the opinion 
 of men. The glory of God is what a man has in the sight of 
 God. Hence Paul does not reckon it enough to declare that 
 his sincerity was perceived by men, but adds, that he was 
 such in the sight of God/^ ElXcfcpivela (which I have ren- 
 dered purity) is closely 'Connected with simplicity ; for it is 
 an open and upright way of acting, such as makes a man's 
 heart as it were transparent.^ Both terms stand opposed to 
 craft, deception, and all underhand schemes. 
 
 1 " Et rapporte toutes choses a sa bonte ;" — " And ascribes everything 
 to his goodness." 
 
 2 " Arrestons nous et reposons du tout ;" — " Let us stay ourselves, and 
 wholly repose." 
 
 3 " Bonne et saincte ;" — " Good and holy.'' 
 
 * " The most ancient MSS. read uyioTyi-^i, {hoU7iess) — not aTXar^r;, (sim- 
 plicity. )" — Penn. 
 
 5 " The word used here — uXiK^mU, and rendered sincerity, denotes pro- 
 perly — clearness, such as is judged of or discerned in sunshine, (from I'lkv, 
 
CHAP. I. 13. SECOND EPISTLE TO THE CORINTHIANS. 127 
 
 Not in fleshly wisdom. There is liere a sort of anticipa- 
 tion ; for what might be felt to be wanting in him he readily 
 acknowledges, nay more, he openly proclaims, that he is 
 destitute of, but adds, that he is endowed with what is in- 
 comparably more excellent — the grace of God. " I acknow- 
 ledge," says he, " that I am destitute of fleshly wisdom, but 
 I have been furnished with divine influence, and if any one 
 is not satisfied with that, he is at liberty to depreciate my 
 Apostleship. If, on the other hand, fleshly wisdom is of no 
 value, then I want nothing that is not fitted to secure well- 
 grounded praise/' He gives the name of fleshly tuisdom to 
 everything apart from Christ, that procures for us the repu- 
 tation of wisdom. See the first and second chapters of the 
 former epistle. Hence, by the grace of God, which is con- 
 trasted with it, we must understand everything that trans- 
 cends man's nature and capacity, and the gifts of the Holy 
 Spirit, which openly manifested the power of God in the 
 weakness of the flesh. 
 
 Moi^e abundantly towards you. Not that he had been 
 less upright elsewhere, but that he had remained longer at 
 Corinth, in order that he might (not to mention other pur- 
 poses) afi'ord a fuller and clearer proof of his integrity. 
 He has, however, expressed himself intentionally in such a 
 way as to intimate that he did not require evidences that 
 were far-fetched, inasmuch as they were themselves the best 
 witnesses of all that he had said. 
 
 1.3. For xue write no other things. Here he indirectly re- 
 proves the false apostles, who recommended themselves by 
 immoderate boastings, while they had little or no ground 
 for it; and at the same time he obviates calumnies, in order 
 that no one may object, that he claims for himself more than 
 
 sunshine, and x^iveo, to judge,) 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 the night." — Barnes. The same 
 term is made use of by Paul in 1 Cor. v. 8, and in 2 Cor. ii. 17. On com- 
 paring the various instances in which this term is employed by the Apostle, 
 we have occasion to observe the admirable harmony between his exhorta- 
 tions and practice. — Ed. 
 
128 COMMENTARY ON THE CHAP. I. 13. 
 
 is his due. He says, therefore, that he does not in words 
 boast of anything that he is not prepared to make good by 
 deeds, and that, too, from the testimony of the Corinthians. 
 
 The ambiguity, however, of the words, has given occasion 
 for this passage being misinterpreted. ^ Avaytvcoa/ceiv, among 
 the Greeks, signifies sometimes to read, and at other times 
 to recognise. 'EiroytvcoaKetv sometimes signifies to discover, 
 while at other times it means what the Latins properly ex- 
 press by the verb agnoscere, to own, as among lawyers the 
 phrase is used to own a child,^ as Budaeus also has observed. 
 In this way eircytvcoorKeLv means more than dvajivwaKeLV. For 
 we say that a person recognises a thing, that is, that being 
 silently convinced of it in his judgment, he perceives it to 
 be true, while at the same time he does not acknowledge it, 
 or, in other words, cordially intimate his assent to it. 
 
 Let us now examine Paul's words. Some read thus — 
 We write no other things than what ye read and acknowledge, 
 which it is very manifest is exceedingly lifeless, not to say 
 senseless. For as to Ambrose's qualifying the statement 
 in this way — You not only read, hut also acknowledge, there 
 is no one that does not perceive that it is quite foreign to 
 the import of the words. And the meaning that I have 
 stated is plain, and hangs together naturally, and, up to this 
 point, there is nothing to prevent readers from understand- 
 ing it, were it not that they have had their eyes shut, from 
 being misled by the difi'erent meanings of the word. The 
 sum is this — that Paul declares, that he brings forward no 
 other things than what were known and perceived by the 
 Corinthians — nay more, things as to which they would bear 
 him witness. The first term employed is recognoscere, (to 
 recognise,) which is applicable, when persons are convinced 
 from experience that matters are so. The second is agnos- 
 cere, (to acknowledge,) meaning that they give their assent 
 to the truth.^ 
 
 1 « Ce que disons Auoiier: comme on dira Auouer vn enfant;" — "What 
 we express by the verb to own, as when you speak of owning a child." 
 
 2 The word a-vayivaxnarB " properly means to know accurately, to distin- 
 guish. It is probably used here in the sense of knowing accurately or 
 surely, of recognising from their former acquaintance with him." 'E^r/y/y- 
 uicKuv " here means that they would fully recognise, or know entirely to 
 
CHAP. I. 14. SECOND EPISTLE TO THE CORINTHIANS. 129 
 
 A7id, I hope, will acknowledge even to the end. As the 
 Corinthians had not yet perfectly returned to a sound mind, 
 so as to be prepared to weigh his fidelity in a just and even 
 balance/ but at the same time had begun to abate some- 
 what of their perverse and malignant judgment respecting 
 him, he intimates, that he hopes better as to the future. 
 " You have already,'' says he, " to some extent acknowledged 
 me. I hope that you will acknowledge more and more what 
 I have been among you, and in what manner I have con- 
 ducted myself'^ From this it appears more clearly what he 
 meant by the word eiriyivwaKeLv. {acknowledged) Now this 
 relates to a season of repentance, for they had at the begin- 
 ning acknowledged him fully and thoroughly; afterwards 
 their right judgment had been beclouded* by unfair state- 
 ments, but they had at length begun to return in part to a 
 sound mind. 
 
 14. For we are your glorying. We have briefly adverted 
 to the manner in which it is allowable for saints to glory in 
 God's benefits — when they repose themselves in God alone, 
 and have no other object of aim.^ Thus it was a ground of 
 pious glorying on the part of Paul, that he had, by his min- 
 istry, brought the Corinthians under obedience to Christ ; 
 and of the Corinthians, on the other hand, that they had 
 been trained up so faithfully and so virtuously by such an 
 Apostle — a privilege that had not been allotted to all. This 
 
 their satisfaction, that the sentiments which he here expressed were such 
 as accorded with his general manner of Hfe." — Barnes. Dr. Bloomfield, 
 who approves of the vieAv taken by Calvin of the meaning of the verb 
 avayivuffKiTt, remarks, that the word is employed in the same sense by Xeno- 
 phon. Anab., v. 8, 6, as well as elsewhere in the Classical writers. — Ed.] 
 
 » " C'est a dire, pour en iuger droitement ;" — " That is to say, to judge 
 of it aright." 
 
 2 " Que vous cognoistrez de plus en plus comme i'ay converse' entre 
 vous, et comme ie m'y suis gouuerne, et ainsi auouerez ce que maintenant 
 i'en di ;" — " That you will acknowledge more and more how I have con- 
 ducted myself among you, and how I have regulated myself, and thus you 
 will assent to what I now say." 
 
 8 " Que c'est qu'il a entendu par le dernier des deux mots desquels nous 
 auons parler, lequel nous auons traduit Auouer ;" — " What it was that he 
 meant by the last of the two words of which we have spoken, which we 
 have rendered — Acknowledge." 
 
 * " Obscurci et abbastardi en eux par les propos obUques des faux-Apos- 
 tres et autres malins ;" — " Obscured and corrupted by the unfair statements 
 of the false Apostles, and other malicious persons." ' See p. 127. 
 
 VOL. II. I 
 
130 COMMENTARY ON THE CHAP. I. 14. 
 
 way of glorying in men does not stand in the way of our 
 glorying in Grod alone. Now he instructs the Corinthians, 
 that it is of the greatest importance for themselves that they 
 should acknowledge him to be a faithful, and not a merely 
 pretended, servant of Christ ; because, in the event of their 
 withdrawing from him, they would deprive themselves of 
 the highest glory. In these words he reproves their fickle- 
 ness, inasmuch as they voluntarily deprived themselves of 
 the highest glory, by listening too readily to the spiteful 
 and envious. 
 
 In the day of the Lord. By this I understand the last 
 day, which will put an end to all the fleeting^ glories of this 
 world. He means, then, that the glorying of which he is 
 now speaking is not evanescent, as those things are that 
 glitter in the eyes of men, but is abiding and stable, inas- 
 much as it will remain until the day of Christ. For then 
 will Paul enjoy the triumph of the many victories that he 
 had obtained under Christ's auspices, and will lead forth in 
 splendour all the nations that have, by means of his minis- 
 try, been brought under Christ's glorious yoke ; and the 
 Church of the Corinthians will glory in having been founded 
 and trained up by the services of so distinguished an Apostle. 
 
 15. And in this confidence I was 15. Et hac fiducia volui primum 
 minded to come unto you before, ad vos venire, ut secundam- gratiam 
 that ye might have a second benefit ; haberetis, et per vos transire in Ma- 
 
 cedoniam : 
 
 16. And to pass by you into Ma- 16. Et rursum e Macedonia ve- 
 cedonia, and to come again out of nire ad vos, et a vobis deduci in 
 Macedonia unto you, and of you to ludream. 
 
 be brought on my way toward Judea. 
 
 17. When I therefore was thus 17. Hoc igitur quum animo pro- 
 minded, did 1 use lightness ? or the positum haberem, nuncubi levitate 
 things that I purpose, do I purpose usus suifl ? aut qu£e cogito, secun- 
 according to the flesh, that with me dum carnem cogito ? ut sit apud 
 there should be yea, yea, and nay, me Etiam, etiam : et Non, non. 
 nay? 
 
 18. But as God is true, our word 18. Fidelis Deus, quod sermo 
 toward you was not yea and nay. noster apud vos non fuit Etiam et 
 
 non. 
 
 19. For the Son of God, Jesus 19. Dei enim Filius lesus Chris- 
 Christ, who was preached among tus in vobis per nos praedicatus, per 
 
 * " Vaines et caduques;" — " Empty and fading." 
 
 • " Seconde, on double ;" — " Second, or double.'* 
 
CHAP. I. 17. SECOND EPISTLE TO THE CORINTHIANS. 131 
 
 you by us, even by me, and Silvanus, me, et Silvammi, et Timotheum, 
 
 and Timotheus, was not yea and non fuit Etiam et non : sed Etiam 
 
 nay, but in him was yea. fuit in ipso. 
 
 20. For all the promises of God 20. Qu?ecunque enim sunt Dei 
 
 in him are yea, and in him Amen, promissiones, in illo sunt Etiam : 
 
 imto the glory of God by us. quare et per ipsum sit Amen Deo 
 
 ad gloriam per nos. 
 
 15. In this confidence. After having given tliem reason 
 to expect that he Avould come, he had subsequently changed 
 his intention. This was made an occasion of calumny against 
 him, as appears from the excuse that he brings forward. 
 "When he says that it was from relying on this confidence 
 that he formed the purpose of coming to them, he indirectly 
 throw^s the blame upon the Corinthians, inasmuch as they 
 had, by their ingratitude, hindered, to some extent, his 
 coming to them, by depriving him of that covfidence. 
 
 That ye might have a second benefit. The first benefit had 
 been this — that he had devoted himself for the entire period 
 of a year and six months (Acts xviii. 11) to the Avork of 
 gaining them to the Lord ; the second was their being con- 
 firmed, by means of his coming to them, in the faith which 
 they had once received, and being stirred up by his sacred 
 admonitions to make farther progress. Of this latter benefit 
 the Corinthians had deprived themselves, inasmuch as they 
 had not allowed the apostle to come to them. They Avere 
 paying, therefore, the penalty of their own fault, and they 
 had no ground for imputing any blame to Paul. If any 
 one, however, prefers, with Chrysostom, to take %a/3«z/ (be- 
 nefit) as used instead of xapaz^, {joy^ I do not much object 
 to it.^ The former interpretation, however, is more sim2)le. 
 
 17. Did I use fickleness ? There are two things, more es- 
 pecially, that prevent the pur]3oses of men from being carried 
 into eifect, or their promises from being faithfully performed. 
 
 ^ " Most modern Commentators explain the z'^^'" [Pft or benefit ; but 
 the ancient Commentators, and some modern ones, as Wolf and Schleus, 
 gratification for x,^^civ. It should seem to mean benefit generally, every 
 spiritual advantage, or gratification from his society, imparted by his pre- 
 sence." — Bloomfield. One MS. reads z^^"'^- Kypke, Avho renders XH'* 
 joy, adduces instances in support of this meaning of z'^i'h though acknotr- 
 ledged to be unusual, from Plutarch, Polybius, and Euripides. The 
 phrase is rendered in Tyndale's version, (1534,) and also in Cranmer's, 
 (1539,) and Geneva, (1557,) versions — one pleasure moare. — Ed. 
 
132 COMMENTARY ON THE CHAP. I. 17. 
 
 The one is that they make changes upon them almost every 
 hour, and the other is that they are too rash in forming their 
 plans. It is a sign of changeableness to purpose or promise 
 what you almost immediately afterwards regret. With that 
 fault Paul declares he had not been chargeable. " I have 
 not/' says he, " through fickleness drawn back from the pro- 
 mise that I made.'' He declares also that he had been on 
 his guard against rashness and misdirected confidence ; for 
 such is the way in which I explain the expression — purpose 
 according to the flesh. For it is, as I have stated, the com- 
 mon practice of men, as though they were not dependent on 
 God's providence, and were not subject to his will, to deter- 
 mine rashly and presumptuously what they will do. Now 
 God, with the view of j)unishing this presumption, defeats 
 their plans, so as to prevent them from having a prosfferous 
 issue, and in many instances holds up themselves to ridicule. 
 
 The expression, it is true, according to the flesh, might be 
 extended farther, so as to include all wicked schemes, and 
 such as are not directed to a right end, as for example such 
 as are dictated by ambition, avarice, or any other depraved 
 affection. Paul, however, in my opinion, did not intend here 
 to refer to any thing of that nature, but merely to reprove 
 that rashness which is but too customary on the part of man, 
 and in daily use in the forming of plans. To purpose, there- 
 fore, according to the flesh, is not owning God as our ruler, 
 but, instead of this, being impelled by a rash presumption, 
 which is afterwards justly derided by God, and punished. 
 The apostle, with the view of clearing himself from these 
 faults, proposes a question, as if in the person of his op- 
 ponents. Hence it is probable, as I have already said,^ that 
 some unfavourable report had been put in circulation by 
 wicked persons. 
 
 That with me there should he yea, yea. Some connect this 
 statement with what goes before, and explain it thus : " As 
 if it were in my power to perform whatever I purpose, as 
 men determine that they will do whatever comes into their 
 mind, and order their ways, as Solomon speaks, (Prov. xvi. 
 1,) while they cannot so much as govern their tongue." And, 
 1 See p. 131. 
 
CHAP. I. 17. SECOND EPISTLE TO THE CORINTHIAN'S. 133 
 
 undoubtedly, the words seem to imply this much — that what 
 has been once affirmed must remain fixed, and what has 
 been once denied must never be done. So James in his 
 Epistle (v. 12) says. Let your yea he yea, and your nay nay, 
 lest ye fall into dissimulation. Farther, the context would 
 in this way suit exceedingly well as to what goes before. 
 For to purpose according to the flesh is this — when we wish 
 that, without any exception, our determinations shall be 
 like oracles.^ This interpretation, however, does not accord 
 with what immediately follows — God is faithful, &c., where 
 Paul makes use of the same form of expression, when he 
 has it in view to intimate, that he had not been unfaithful 
 in his preaching. Now it were absurd, if almost in the same 
 verse he reckoned it as a fault that his yea should be yea, 
 and his nay nay, and yet at the same time laid claim to it 
 as his highest praise. I am aware of what could be said in 
 reply, if any one were disposed to sport himself with sub- 
 tleties, but I have no relish for anything that is not solid. 
 
 I have, therefore, no doubt, that in these words Paul de- 
 signed to reprove fickleness, although they may seem to be 
 susceptible of another meaning, for the purpose of clearing 
 himself from that calumny — that he was accustomed to pro- 
 mise in words what he failed to perform in deeds.^ Thus 
 the reiterating of the affirmation and negation will not have 
 the same meaning as in Matt. v. 37 and in James, but will 
 bear this meaning — " that yea should with me be in this 
 instance yea, and on the other hand, when it pleases me, 
 nay, nay." At the same time it is possible that it may 
 have crept in through the ignorance of transcribers, as the 
 old translation does not redouble the words,^ However 
 
 1 '•' Que nos deliberations et conseils soyent comme oracles et reuelations 
 Diuines ;'"' — " That our purposes and plans shall be like oracles and Divine 
 revelations." 
 
 2 " He (the apostle) anticipates and repels a reproach of £X«<p^/a, or 
 ' lightness of purpose,' in that change of mind, as if he was ' a yea mid nay 
 man,' (Shaksp.), on whose word no secure reliance could be placed. In 
 the next verse he calls God to witness that his word to them was not 
 ' both yea and nay ;' and in the beginning of the following chapter, he ex- 
 plains to them, that it was for their sakes that he abstained from executing 
 his first intention." — Penn. — Ed. 
 
 ' The rendering of the Vulgate is as follows : " Ut sit apud me est et 
 
134 COMMENTARY ON THE CHAP. I. 18. 
 
 this may be, we ought not to be very solicitous as to the 
 words, provided we are in possession of the apostle's in- 
 tention, which, as I have said, clearly appears from what 
 follows.-^ 
 
 18. God is faithful. By the term wordh.Q means doctrine, 
 as is manifest from the reason that he adds, when he sa^^s, 
 that the Son of God, who is preached hy him, is not vari- 
 able, &c. As to his being always consistent with himself in 
 point of doctrine, and not differing from himself,^ he intends 
 that by this they shall form a judgment as to his integrity, 
 and in this way he removes every unfavourable suspicion of 
 fickleness or unfaithfulness. It does not, however, neces- 
 sarily follow, that the man who is faithful in doctrine, is also 
 observant of truth in all his words. But as Paul did not 
 reckon it of much importance in what estimation he was 
 held, provided only the majesty of his doctrine remained 
 safe and sound, he, on that account, calls the attention of tlie 
 Corinthians chiefly to that matter. He intimates, it is true, 
 that he observed in his whole life the same course of fidelity, 
 as the Corinthians had seen in his ministry. He seems, 
 however, as if intentionally, in repelling the calumny, to 
 transfer it from his person to his doctrine, because he was 
 unwilling that his apostleship should be indirectly defamed, 
 
 non ;" — " That with me there should be yea and nay.'' This reading — 
 70 veu xou TO oil, (yea and nay,) is found in one Greek MS., as stated by 
 Semler. Wiclif, (1380,) following the Vulgate, reads — " that at me, be 
 it is and it is not." — Ed. 
 
 ^ '• It Avas a proverbial manner among the Jews (see Wet.) of character- 
 izing a man of strict probity and good faith, b}' saying, ' his i/es is yes, and 
 his 710 is wo' — that is, you may depend upon his word ; as he declares, so 
 it is ; and as he promises, so he will do. Our Lord is therefore to be con- 
 sidered here (Matt. v. 37) not as prescribing the precise terms wherein 
 we are to affirm or deny ; in Avhich case it Avould have suited better the 
 simplicity of his style to say barely va.) ko.) ov {^yea and nay.) without 
 doubling the words ; but as enjoining such an habitual and inflexible regard 
 to truth, as would render swearing unnecessary. That this manner oi 
 converting these adverbs into nouns, is in the idiom of the sacred penmen, 
 we have another instance, (2 Cor. i. 20,) • For all the promises of God in 
 him are 3/ea, and in him Ainen.' Q.v uItm to va.) kou b olItm to ccfihv) — 
 that is, certain and infallible truths. It is indeed a common idiom of the 
 Greek tongue, to turn by means of the article any of the parts of speech 
 into a noun." — Campbell un the Gospels, vol. ii. p. 278. — Ed. 
 
 * " N'a point dit I'vn, puis I'autre ;" — " Does not say oncthing and 
 then another." 
 
CHAP. I. 19. SECOND EPISTLE TO THE CORINTHIANS. 135 
 
 while he was not greatly concerned as to himself in other 
 respects. 
 
 But observe, with what zeal he applies himself to this. For 
 he calls God to witness, how simple and pure his preaching 
 was — not ambiguous, not variable, not temporizing. In his 
 oath, too, he connects the truth of God with the truth of his 
 doctrine. " The truth of my preaching is as sure and stable 
 as God is faithful and true.'' Nor is this to be wondered at, 
 for the word of God, which Isaiah says endureth for ever, 
 (Isaiah xl. 8,) is no other than what prophets and apostles 
 published to the world, as Peter explains it. (1 Peter i. 25.) 
 Hence, too, his confidence^ in denouncing a curse upon 
 angels, if they dared to bring another gospel, one that was 
 at variance with his. (Gal. i. 8.) Who would dare to make 
 the angels of heaven subject to his doctrine, if he had not 
 God as his authority and defence ? With such an assurance 
 of a good conscience does it become ministers^ to be endowed, 
 who mount the pulpit to speak the word in Christ's name — 
 so as to feel assured that their doctrine can no more be over- 
 thrown than God himself 
 
 19. For the Son of God. Here we have the proof — be- 
 cause his preaching^ contained nothing but Christ alone, 
 who is the eternal and immutable truth of God. The clause 
 preached by us is emphatic. For, as it may be, and often 
 does happen, that Christ is disfigured by the inventions* of 
 men, and is adulterated, as it were, by their disguises, he 
 declares that it had not been so as to himself or his associates, 
 but that he had sincerely and with an integrity that was 
 befitting, held forth Christ pure and undisguised. Why it 
 is that he makes no mention of Apollos, while he mentions 
 by name Timotheus and Silvanus, does not exactly appear ; 
 
 ^ " De la vient aiissi que S. Paul est bien si hardi;" — "Hence, too, it 
 comes that St. Paul is so very bold." 
 
 2 « ]-]t annonciateurs de la parolle de Dieu ;" — " And heralds of the 
 word of God." 
 
 3 " II dit done que sa parolle n'a point este oui et non, c'est a dire va- 
 riable ; pource que sa predication," &c. ; — " He says, then, that his word 
 had not been yea and nay, that is to say, variable ; because his preach- 
 ing," &c. 
 
 * " Et mensonges ;" — " And fallacies." 
 
136 COMMENTARY ON THE CHAP. I. 20. 
 
 unless the reason be, as is probable, that the more that in- 
 dividuals were assailed by the calumnies of the wicked,^ he 
 was so much the more careful to defend them. 
 
 In these words, however, he intimates that his whole doc- 
 trine was summed up in a simple acquaintance with Christ 
 alone, as in reality the whole of the gospel is included in it. 
 Hence those go beyond due limits, who teach anything else 
 than Christ alone, with whatever show of wisdom they may 
 otherwise be puffed up. For as he is the end of the law, 
 (Rom. X. 4,) so he is the head — the sum — in fine, the con- 
 summation — of all spiritual doctrine. 
 
 In the second place, he intimates that his doctrine respect- 
 ing Christ had not been variable, or ambiguous, so as to pre- 
 sent him from time to time in a new shape after the manner 
 of Proteus ;^ as some persons make it their sport to make 
 changes upon him,^ just as if they were tossing a ball to 
 and fro with their hand, simply for the purpose of display- 
 ing their dexterity. Others, with a view to procure the 
 favour of men, present him under various forms, while there 
 is still another class, that inculcate one day what on the 
 next they retract through fear. Such was not Paul's Christ, 
 nor can that of any true apostle ^ be such. Those, accord- 
 ingly, have no ground to boast that they are ministers of 
 Christ, who paint him in various colours with a view to their 
 own advantage. For he alone is the true Christ, in whom 
 there appears that uniform and unvarying yea, which Paul 
 declares to be characteristic of him. 
 
 20. For all the promises of God. — Here again he shows 
 how firm and unvarying the preaching of Christ ought to be, 
 
 ^ " Des calomniateurs et mesdisans ;" — " By calumniators and slan- 
 derers." 
 
 2 " En sorte qu'il Fait transfigure, maintenant en vne sorte, tantost en 
 vne autre, comme les Poetes disent que Proteus se transformoit en diuerses 
 sortes ;" — " So as to present him in different shapes, now in one form, then 
 in another, as the poets say that Proteus transferred himself into different 
 shapes." The following poets (among others) make mention of the 
 **' shape-changing " Proteus: — Virgil, (Georg. iv. 387); Ovid, (Met. viii. 
 730); Horace, (Sat. ii. 3, 71, Ep. I. i. 90.) See Calvin on John, vol. 
 ii. p. 256, w. I.— Ed. 
 
 ' " En toutes manieres ;" — " In every way. " 
 
 * « Celui de tons vrais et fideles ministres ;" — " That of all true and faith- 
 ful ministers." 
 
CHAP. I. 20. SECOND EPISTLE TO THE CORINTHIANS. 137 
 
 inasmuch as he is the groundwork^ of all the promises of 
 God. For it were worse than absurd to entertain the idea 
 that he, in whom all the promises of God are established, is 
 like one that wavers.^ Now though the statement is general, 
 as we shall see ere long, it is, notwithstanding, accommodated 
 to the circumstances of the case in hand, with the view of 
 confirming the certainty of Paul's doctrine. For it is not 
 simply of the gospel in general that he treats, but he 
 honours more especially his own gospel with this distinction. 
 " If the promises of God are sure and well-founded, my 
 preaching also must of necessity be sure, inasmuch as it con- 
 tains nothing but Christ, in whom they are all established.'' 
 As, however, in these words he means simply that he preached 
 a gospel that was genuine, and not adulterated by any 
 foreign additions,^ let us keep in view this general doctrine, 
 that all the promises of God rest upon Christ alone as their 
 support — a sentiment that is worthy of being kept in remem- 
 brance, and is one of the main articles of our faith. It 
 depends, however, on another principle — that it is oiAj in 
 Christ that God the Father is propitious to us. Now the 
 promises are testimonies of his fatherly kindness towards 
 us. Hence it follows, that it is in him alone that they are 
 fulfilled. 
 
 The promises, I say, are testimonies of Divine grace : for 
 although God shows kindness even to the unworthy, (Luke 
 vi. *So,) yet when promises are given in addition to his acts of 
 kindness, there is a special reason — that in them he declares 
 himself to be a Father. Secondly, we are not qualified for 
 enjoying the promises of God, unless we have received the 
 remission of our sins, which we obtain through Christ. 
 Thirdly, the promise, by which God adopts us to himself as 
 his sons, holds the first place among them all. Now the 
 
 1 "Le fondement et la fcrmete ;" — "The foundation and security." 
 ^ " Que celuy en qui toutes les promesses de Dieu sont establies et rati- 
 fiees, fust comme vn homme chancelant et inconstant ;" — " That he, in 
 whom all the promises of God are established and ratified, should be like a 
 man that is wavering and unsteady." 
 
 8 " II a presche le vray et pur Evangile, et sans y auoir rien adioiiste 
 qu'il ait corrompu ou falsifie ;" — " He preached the true and pure gospel, 
 and without having added to it anything that had corrupted or adulterated 
 it." 
 
138 COMMENTARY ON THE CHAP. I. 20. 
 
 cause and root of adoption is Clirist ; because God is not a 
 Father to any that are not members and brethren of his 
 only-begotten Son. Everything, however, flows out from 
 this source — that, while we are without Christ, we are hated 
 by God rather than favourably regarded, while at the same 
 time God promises us everything that he does promise, be- 
 cause he loves us. Hence it is not to be wondered if Paul 
 here teaches, that all the promises of God are ratified and 
 confirmed in Christ. 
 
 It is asked, however, whether they were feeble or power- 
 less, previously to Christ's advent ; for Paul seems to speak 
 here of Christ as manifested in the flesh. (1 Tim. iii. 16.) 
 I answer, that all the promises that were given to believers 
 from the beginning of the world were founded upon Christ. 
 Hence Moses and the Prophets, in eveiy instance in which 
 they treat of reconciliation with God, of the hope of salva- 
 tion, or of any other favour, make mention of him, and dis- 
 course at the same time respecting his coming and his king- 
 dom. I say again, that the promises under the Old Testament 
 were fulfilled to the pious, in so far as was advantageous for 
 their welfare ; and jet it is not less true, that they were 
 in a manner suspended until the advent of Christ, through 
 whom they obtained their true accomplishment. And in truth, 
 believers themselves rested upon the promises in such a way, 
 as at the same time to refer the true accomplishment of them 
 to the appearing of the Mediator, and suspended their hope 
 until that time. In fine, if any one considers what is the 
 fruit of Christ's death and resurrection, he will easily gather 
 from this, in Avhat respect the promises of God have been 
 sealed and ratified in him, which would othenvise have had 
 no sure accomi3lishment. 
 
 Wherefoi^e, also, through him let there he Amen. Here 
 also the Greek manuscripts do not agree, for some of them 
 have it in one continued statement — As many promises oj 
 God as there are, are in him Yea, and in him Amen to the 
 glory of God through us} The different reading, however, 
 
 ^ " The nicst ancient MSS. and versions read the verse thus : — oirai 
 
 yccp iTayytXiix.i Qiov, iv aura! to »«/• B<o teat 5/ xvtou, tov 'Afiiiv, tS Qim irpos 
 
CHAP. I. 20. SECOND EPISTLE TO THE CORINTHIANS. 139 
 
 whicli I have folloAved, is easier, and contains a fuller mean- 
 ing. For as he had said, that, in Christ, God has confirmed 
 the truth of all his promises, so now he teaches us, that it is 
 our duty to acquiesce in this ratification. This v/e do, when, 
 resting upon Christ by a sure faith, we subscribe and set our 
 seal that God is true, as we read in John iii. 33, and that 
 with a view to his glory, as this is the end to which every- 
 thing should be referred. (Eph. i. 13, and Rom. iii. 4.) 
 
 The other reading, I confess, is the more common one, 
 but as it is somewhat meagre, I have not hesitated to prefer 
 the one that contains the fuller meaning, and, besides, is 
 much better suited to the context. For Paul reminds the 
 Corinthians of their duty — to utter their Amen in return, 
 after having been instructed in the simple truth of God. If, 
 however, any one is reluctant to depart from the other read- 
 ing, there must, in any case, be an exhortation deduced from 
 it ^ to a mutual asTeement in doctrine and faith. 
 
 21. Now he which stablisheth us 21. Qui autem confirmat nos vo- 
 with you in Christ, and hath anointed biscum in Christo, et qui unxit nos, 
 us, is God ; Deus est : 
 
 22. Who hath also sealed us, and 22. Qui et obsignavit nos, et dedit 
 given the earnest of the Spirit in our arrhabonem Spiritus in cordibus 
 hearts. nostris. 
 
 God, indeed, is always true and steadfast in his promises, 
 and has always hi^Amen, as often as he speaks. But as for 
 us, such is our vanity, that we do not utter our Amen in 
 return, except when he gives a sure testimony in our hearts 
 by his word. This he does by his Spirit. That is what 
 Paul means here. He had previously taught, that this is 
 a befitting harmony — when, on the one hand, the calling of 
 God is without repentance, (Rom. xi. 29,) and we, in our turn, 
 with an unwavering faith, accept of the blessing of adoption 
 that is held out to us. That God remains steadfast to his 
 promise is not surprising ; but to keep pace with God in 
 
 Sfl^av V hpi^uv ;" — « For all the promises of God are in him yea ; because they 
 are, through liim, who is the Amen, to the glory of God by us." — Penn. 
 
 ^ " Qu'il scache tousiours qu'il en faut tirer vne exhortation ;" — « Let 
 him always know this — that we must deduce from it an exhortation." 
 
140 COMMENTARY ON THE CHAP. I. 21. 
 
 the steadfastness of our faith in return — that truly is not 
 in man's power.^ He teaches us, also, that God cures our 
 weakness or defect, (as they term it,) when, by correcting 
 our belief, he confirms us by his Spirit. Thus it comes, that 
 we glorify him by a firm steadfastness of faith. He asso- 
 ciates himself, however, with the Corinthians, expressly for 
 the purpose of conciliating their affections the better, with a 
 view to the cultivation of unity.^ 
 
 21. Who hath anointed us. He employs different terms to 
 express one and the same thing. For along with confirma- 
 tion, he employs the terms anointing and sealing, or, by this 
 twofold metaphor,^ he explains more distinctly what he had 
 previously stated without a figure. For Grod, by pouring 
 down upon us the heavenly grace of the Spirit, does, in this 
 manner, seal upon our hearts the certainty of his own word. 
 He then introduces a fourth idea — that the Spirit has been 
 given to us as an earnest — a similitude which he frequently 
 makes use of, and is also exceedingly appropriate.^ For as 
 the Spirit, in bearing witness of our adoption, is our security, 
 and, by confirming the faith of the promises, is the seal 
 (aippayh), so it is on good grounds that he is called an 
 earnest,^ because it is owing to him, that the covenant of 
 God is ratified on both sides, which would, but for this, have 
 hung in suspense.^ 
 
 ^ ** D'apporter de nostre coste vne correspondance mutuelle a la voca- 
 tion de Dieu en perseuerant constamment en la foy ;" — " To maintain on 
 our part a mutual correspondence to the call of God by persevering stead- 
 fastly in the faith." 
 
 2 " Expressement afin de les gaigner et attirer a vraye vnite ;" — " Ex- 
 pressly for the purpose of gaining them over and drawing to a true unity." 
 
 ^ " Par les deux mots qui sont dits par metaphore et similitude ;" — 
 " By these two words which are employed by way of metaphor and simili- 
 tude. " 
 
 * « Appa^uv and the Latin arrhabo are derived from the Hebrew |13iy, 
 (gnarabon) — a pledge or earnest; i.e., a part of any price agreed on, and 
 paid down to ratify the engagement; German, Hand-gift.'" — Bloom field. 
 " The word appears to have passed, probably as a commercial term, out of 
 the Hebrew or Phenician into the western languages.'' — Geseniits. — Ed. 
 
 ^ " If God having once given this earnest, should not also give the rest 
 of the inheritance, he should undergoe the losse of his earnest, as Chrysos- 
 tome most elegantly and soundly argueth." — Leigh's Annotations. — Ed. 
 
 * " A seal was used for diflferent purposes : to mark a person's property, 
 to secure his treasures, or to authenticate a deed. In the fii^st sense, the 
 
CHAP. I. 23. SECOND EPISTLE TO THE CORINTHIANS. 141 
 
 Here we must notice, in the yi?'5^ place, the relation^ which 
 Paul requires between the gospel of God and our faith ; for 
 as every thing that God says is more than merely certain, 
 so he wishes that this should be established in our minds 
 by a firm and sure assent. Secondly, we must observe that, 
 as an assurance of this nature is a thing that is above the 
 capacity of the human mind, it is the part of the Holy Spirit 
 to confirm wdthin us what God promises in his word. Hence 
 it is that he has those titles of distinction — the Anointing^ 
 the Earnest, the Comforter, and the Seal. In the third 
 place we must observe, that all that have not the Holy Spirit 
 as a witness, so as to return their Amen to God, when call- 
 ing them to an assured hope of salvation, do on false grounds 
 assume the name of Christians. 
 
 23. Moreover, I call God for a 23. Ego aiitem testem invoco 
 record upon my soul, that to spare Deum in animam meam, quod par- 
 you I came not as yet unto Corinth, cens vobis nondum venerim Corin- 
 
 thum. 
 
 24. Not for that we have do- 24. Non quod dominemur fidei 
 minion over your faith, but are vestrae, sed adiutores sumus^ gaudii 
 helpers of your joy : for by faith ye vestri: fide enim statis. 
 
 stand, 
 
 CHAPTER II. CAPUT II. 
 
 1. But I determined this with my- 1. Decreveram autem hoc in me 
 self, that I would not come again to ipso, non amplius venire in tristitia 
 you in heaviness. ad vos.^ 
 
 2. For if I make you sorry, who 2. Si enim ego contristo vos : et 
 is he then that maketh me glad, but qms est qui me exhilaret, nisi is qui 
 the same which is made sorry by me? erit tristitia afiectus ex me ? 
 
 23. / call God for a witness. He now begins to assign 
 
 Spirit distinguishes believers as the peculiar people of God ; in the second, 
 he guards them as his precious jewels ; in the third, he confirms or ratifies 
 their title to salvation. . . . An earnest is a part given as a security for 
 the future possession of the whole. The Holy Ghost is the earnest of the 
 heavenly inheritance, because he begins that holiness in the soul which 
 will be perfected in heaven, and imparts those joys which are foretastes of 
 its blessedness." — Dick's Theology, vol. iii. pp. 524, 525. — Ed. 
 
 ^ " La correspondance mutuelle;" — " The mutual correspondence." 
 * " Nous sommes adiuteurs de vostre ioye ; ou, nous aidons a ;" — " We 
 are helpers of your joy, or, we aid.'' 
 
 3 " De ne venir a vous derechef auec tristesse, ou, pour voiis apporter 
 fascherie ;" — " Not to come again to you in sorrow, or, to cause you dis- 
 
142 COMMENTARY ON THE CHAP. I. 23. 
 
 a reason for his change of purpose ; for liitherto he has 
 merely repelled calumny. When, however, he says that he 
 spared them, he indirectly throws back the blame upon 
 them, and thus shows them that it would be unfair if he 
 were put to grief through their fault, but that it would be 
 much more unfair if they should permit this ; but most of 
 all unfair if they should give their assent to so base a ca- 
 lumny, as in that case they would be substituting in their 
 place an innocent person, as if he had been guilty of their sin. 
 Now he spared them in tliis respect, that if he had come 
 he would have been constrained to reprove them more se- 
 verely, while he wished rather that they should of their own 
 accord repent previously to his arrival, that there might be 
 no occasion for a harsher remedy,^ which is a signal evidence 
 of more than paternal lenity. For how much forbearance 
 there was in shunning this necessity, when he had just 
 ground of provocation ! 
 
 He makes use, also, of an oath, that he may not seem to 
 have contrived something to serve a particular purpose. For 
 the matter in itself was of no small importance, and it was 
 of great consequence that he should be entirely free from all 
 suspicion of falsehood and pretence. Now there are two 
 things that make an oath lawful and pious — the occasion 
 and the disposition. The occasion I refer to is, where an 
 oath is not employed rashly, that is, in mere trifles, or even 
 in matters of small importance, but only where there is a 
 call for it. The disposition I refer to is, where there is not 
 so much regard had to private advantage, as concern felt for 
 the glory of God, and the advantage of the brethren. For 
 this end must always be kept in view, that our oaths may 
 promote the honour of God, and promote also the advantage 
 of our neighbours in a matter that is befitting.^ 
 
 The form of the oath must also be observed — first, that he 
 calls God to witness ; and, secondly, that he says upon my 
 soul. For in matters that are doubtful and obscure, where 
 
 ^ " Remede phis aspre et rigoureux ;" — " A harsher and more rigorous 
 remedy." 
 
 2 « Moyennant que ce soit en chose iuste et raisonable ;" — " Provided 
 it is in a matter that is just and reasonable." 
 
CHAP. 1. 24. SECOND EPISTLE TO THE CORINTHIANS. 148 
 
 man's knowledge fails, we have recourse to God, that he, 
 who alone is truth, may bear testimony to the truth. But 
 the man that appeals to God as his witness, calls upon him 
 at the same time to be an avenger of perjury, in the event 
 of his declaring what is false. This is what is meant by the 
 phrase upon my soul. " I do not object to his inflicting 
 punishment upon me, if I am guilty of falsehood.'' Although, 
 however, this is not always expressed in so many words, it 
 is, notwithstanding, to be understood. For if we are un- 
 faithful, God remaineth faithful and will not deny himself 
 (2 Tim. ii. 13.) He will not suffer, therefore, the profana- 
 tion of his name to go unpunished. 
 
 24. Not that we exercise dominion. He anticipates an ob- 
 jection that might be brought forward. "What! Do you 
 then act so tyrannically^ as to be formidable in your very 
 look ? Such were not the gravity of a Christian pastor, but 
 the cruelty of a savage tyrant." He answers this objection 
 first indirectly, by declaring that matters are not so ; and 
 afterwards directly, by showing that the very circumstance, 
 that he had been constrained to treat them more harshly, 
 was owing to his fatherly affection. When he says that he 
 does not exercise dominion over their faith, he intimates, 
 that such a power is unjust and intolerable — nay more, is 
 tyranny in the Church. For faith ought to be altogether 
 exempt, and to the utmost extent free, from the yoke of 
 men. We must, however, observe, who it is that speaks, for 
 if ever there was a single individual of mortals, that had 
 authority to claim for himself such a dominion, Paul as- 
 suredly was worthy of such a privilege. Yet he acknow- 
 ledges,^ that it does not belong to him. Hence we infer, 
 that faith owns no subjection except to the word of God, 
 and that it is not at all in subjection to human control.^ 
 
 ^ « Es-tu si insupportable, et si orgueOleux ?" — " Are you so insufferable 
 and so proud ?" 
 
 2 « 11 confesse francliement ;"— " He frankly confesses." 
 ^ The views here expressed by Calvin are severely animadverted upon 
 in the following terms by the Pvomanists, in the Annotations appended to 
 the Rheims version of the New Testament: « Calvin and his seditious 
 sectaries with other like which despise dominion, as St. Jude describeth 
 such, would by this place deliver themselves from all yoke of spiritual 
 Magistrates and Rulers : namely, that they be subject to no man touching 
 
144 COMMENTARY ON THE CHAP. I. 24. 
 
 Erasmus has observed in his Annotations, that by supplying 
 the Greek particle eveKa, it may be understood in this way — 
 Not that we exercise doviinion over you — with respect to your 
 faith — a rendering which amounts almost to the same thing. 
 For he intimates, that there is no spiritual dominion, except 
 that of God only. This always remains a settled point — 
 pastors have no peculiar dominion over men's consciences,^ 
 inasmuch as they are ministers, not lords. (1 Pet. v. S.) 
 
 What then does he leave to himself and others ? He calls 
 them helpers of their joy — by which term I understand hap- 
 piness. At the same time he employs the term joy as op- 
 posed to the terror which tyrants awaken through means of 
 their cruelty, and also false prophets,^ resembling tyrants, 
 that rule with rigour and authority, as we read in Ezekiel 
 xxxiv. 4. He argues from contraries, that he did by no 
 means usurp dominion over the Corinthians, inasmuch as he 
 endeavoured rather to maintain them in the possession of a 
 peace that was free, and full of joy. 
 
 their faith, or for the examination and trial of their doctrine, but to God 
 and his word only. And no marvel that the malefactors and rebels of the 
 Church would come to no tribunal but God's, that so they may remain un- 
 punished at least during this life. Fdr though the Scriptures plainely con- 
 demne their heresies, yet they could Avrithe themselves out by false glosses, 
 constructions, corruptions, and denials of the bookes to be canonical, if 
 there were no lawes or judicial sentences of men to rule and repressethem," 
 To these statements Dr. Fulke in his elaborate work in refutation of the 
 errors of Popery, (Lond. 1601,) p. 559, appropriately replies as follows: 
 " This is nothing els but a lewd and senselesse slander of Calvin and vs, 
 that we despise lordship, because we will not be subiect to the tyranny of 
 Antichrist, that Avould be Lord of our faith, and arrogateth vnto himselfe 
 auctoritie to make new articles of fayth, which have no ground or warrant 
 in the word of God. But Calvin did willingly acknowledge all auctoritie 
 of the ministers of the Church, which the Scripture doth allow unto them, 
 and both practised, and submitted himselfe to the discipline of the Chm-ch, 
 and the lawful gouernours thereof, although he would not yield imto the 
 tyrannicall yoke of the Pope, who is neither soueraigne of the Church, nor 
 any true member of the same. Yea, Calvin and we submit ourselves, 
 not only to the auctoritie of the Church, but also of the Ciuile Magistrates 
 to be punished, if we shall be found to teach or doe any thing contrary to 
 the doctrine of faith, receyued and approved by the Church, whereas the 
 Popish clergy, in causes of religion, will not be subject to the temporal 
 gouernors, judgement, and correction." — Ed. 
 
 ^ " Que les Pasteurs et Evesques n'ont point de iurisdiction propre sur 
 les consciences ;" — " That Pastors and Bishops have no pecuUar jurisdic- 
 tion over consciences." 
 
 ^ " Et les faux-apostres aussi ;" — " And false Apostles also." 
 
CHAP. II. Z. SECOND EPISTLE TO THE CORINTHIANS. 145 
 
 For by faith ye stand. As to the reason why he adds 
 this, others either pass it over altogether in silence, or they 
 do not explain it with sufficient distinctness. For my part, 
 I am of opinion that he here again argues from contraries. 
 For if the nature and effect of faith be such that we lean, in 
 order that we may stand,^ it is absurd to speak of faith as 
 being subject to men. Thus he removes that unjust domi- 
 nion, with which, he had a little before declared, he was not 
 chargeable. 
 
 CHAPTER II. 
 
 1. But I had determined. Whoever it was that divided 
 the chapters, made here a foolish division. For now at 
 length the Apostle explains, in what manner he had spared 
 them. " I had determined,'' says he, " not to come to you 
 any more in sorrow,'' or in other words, to occasion you sor- 
 row by my coming. For he had come once by an Epistle, 
 by means of which he had severely pained them. Hence, so 
 long as they had not repented, he was unwilling to come to 
 them, lest he should be constrained to grieve them again, 
 when present with them, for he chose rather to give them 
 longer time for repentance.^ The word eKpiva (I determined) 
 must be rendered in the pluperfect tense,^ for, when assign- 
 ing a reason for the delay that had occurred, he explains 
 what had been his intention previously. 
 
 2. For if I make you sorry. Here we have the 23roof of 
 the foregoing statement. No one willingly occasions sorrow 
 to himself Now Paul says, that he has such a fellow-feeling 
 with the Corinthians,"^ that he cannot feel joyful, unless he 
 sees them hapj)y. Nay more, he declares that they were 
 
 1 " Afin que nous demeurions fermes ;"— " In order that we may remain 
 secure." 
 
 2 " De se repentir et amender;" — " For repentance and amendment." 
 
 3 " Et de faict il faut necessairement traduire, I'auoye delibere : non pas, 
 Vai/ delibere ;" — " And indeed Me must necessarily render it — / had deter- 
 mined: not I have determined." 
 
 * " C'est a dire vne telle conuenance et conionction de nature et d'affec- 
 tions, entre luy et les Corinthiens ;" — " That is to say, such an agreement 
 and connection of nature and affections between him and the Corinthians. " 
 VOL. II. K 
 
146 COMMENTARY ON THE CHAP. 11. 3. 
 
 the source and tlie authors of his joj — which they could not 
 be, if they were themselves sorrowful. If this disposition 
 prevail in pastors, it will be the best restraint, to keep them 
 back from alarming Avitli terrors those minds, which they 
 ought rather to have encouraged by means of a cheerful 
 aifability. For from this arises an excessively morose harsh- 
 ness^ — so that we do not rejoice in the welfare of the Church, 
 as were becoming. 
 
 3. And I wrote this same unto you, 3. Et scripseram vobis hoc, ne ve- 
 lest, Avhen I came, I should have sor- niens tristitiam super tristitiam ha- 
 row from them of whom I ought to berem, a quibus oportebat me gau- 
 rejoice ; having confidence in you all, dere : tiduciam habens de vobis om- 
 that my joy is the joy of you all. nibus, quod meum gaudium vestrum 
 
 omnium sit. 
 
 4. For out of much affliction and 4. Ex multa enim afflictione et 
 anguish of heart I wrote unto you angustia cordis scripsi vobis per 
 with many tears ; not that ye should multas lacrimas : non ut contrista- 
 b2 grieved, but that ye might know remini, sed ut caritatem cognos- 
 the love Avhich I have more abun- cereiis, quam habeo abundantius 
 dantly unto you. erga vos. 
 
 5. But if any have caused grief, 5. Si quis autem contristavit. non 
 he hath not grieved me, but in part ; me contristavit, sed ex parte : ut ne 
 that I may not overcharge you all. vos omnes gravem. 
 
 3. / had written to you. As he had said a little before, 
 that he delayed coming to them, in order that he might 
 not come a second time in sorrow and with severity, (ver. 1,) 
 so now also he lets them know, that he came the first time 
 in sadness by an Epistle, that they might not have occasion 
 to feel this severity when he was present with them. Hence 
 they have no ground to complain of that former sadness, in 
 which he was desirous to consult their welfare. He goes even 
 a step farther, by stating that, when writing, he did not wish 
 to occasion them grief, or to give any expression of dis- 
 pleasure, but, on the contrary, to give proof of his attach- 
 ment and affection towards them. In this way, if there was 
 any degree of keenness in the Epistle, he does not merely 
 soften it, but even shows amiableness and suavity. When, 
 however, he confesses afterwards, what he here denies, he 
 appears to contradict himself I answer, that there is no incon- 
 sistency, for he does not come afterwards to confess, that it 
 
 ' " La seuerite trop grande et chagrin ;" — " An excessive severity and 
 chagrin." 
 
CHAP. TI. 4. SECOND EPISTLE TO THE CORINTHIANS. 147 
 
 was his ultimate object to grieve the Corinthians, but that 
 this was the means, by wliicli he endeavoured to conduct 
 them to true joy. Previously, however, to his stating this, 
 he speaks here simply as to his design. He passes over in 
 silence, or delays mentioning for a little the means, which 
 were not so agreeable. 
 
 Having confidence. This confidence he exercises towards 
 the Corinthians, that they may thus in their turn be per- 
 suaded of his friendly disposition. For he that hates, is 
 envious ; but where joy is felt in common, there must in 
 that case be perfect love.^ If, however, the Corinthians arc 
 not in accordance with Paul's opinion and judgment as to 
 them, they shamefully disappoint him. 
 
 4. For out of much affliction. Here he brings forward 
 another reason with the view of softening the harshness 
 which he had employed. For those who smilingly take de- 
 light in seeing others weep, inasmuch as they discover 
 thereby their cruelty, cannot and ought not to be borne 
 with. Paul, however, declares that his feeling was very 
 different. " Intensity of grief," says he, " has extorted from 
 me every thing that I have written.'' Who would not ex- 
 cuse, and take in good part what springs from such a temper 
 of mind, more especially as it was not on his own account or 
 through his own fault, that he suffered grief, and farther, he 
 does not give vent to his grief, with tlie view of lightning 
 himself by burdening them, but rather, for the purpose of 
 shewing his affection for them ? On these accounts, it did 
 not become the Corinthians to be offended at this somewhat 
 severe reproof 
 
 He adds, tears — which, in a man that is brave and mag- 
 nanimous are a token of intense grief Hence we see, from 
 what emotions of mind pious and holy admonitions and re- 
 proofs must of necessity proceed. For there are many noisy 
 reprovers, who, by declaiming, or rather, fulminating against 
 vices, display a surprising ardour of zeal, while in the mean 
 time they are at ease in their mind,^ so that it might seem 
 
 1 *•' II f aut bien dire que ramitie y est entiere ;" — " We cannot but say 
 that there is entire friendship." 
 
 s " lis ne s'ea soiicient point, et n'en sont nullement touchez ;" — " They 
 feel no concern as to it, and are in no degree affected by it." 
 
148 COMMENTARY ON THE CHAP. II. 5. 
 
 as if they exercised their throat and sides^ by way of sport. 
 It is, however, the part of a pious pastor, to weep within 
 himself, before he calls upon others to weep -? to feel tortured 
 in silent musings, before he shows any token of displeasure ; 
 and to keep within his own breast more grief, than he causes 
 to others. We must, also, take notice of PauVs tears, which, 
 by their abundance, shew tenderness of heart, but it is of a 
 more heroical character than was the iron-hearted hardness 
 of the Stoics.^ For the more tender the affections of love 
 are, they are so much the more praiseworthy. 
 
 The adverb more abundantly may be explained in a com- 
 parative sense ; and, in that case, it would be a tacit com- 
 plaint — that the Corinthians do not make an equal return 
 in respect of affection, inasmuch as they love but coldly one 
 by whom they are ardently loved. I take it, however, in a 
 more simple way, as meaning that Paul commends his aifec- 
 tion towards them, in order that this assurance may soften 
 down every thing of harshness that might be in his words. 
 
 5. But if any one. Here is a third reason with the view 
 of alleviating the offence — that he had grief in common with 
 them, and that the occasion of it came from another quarter. 
 " We have,'' says he, '' been alike grieved, and another is to 
 blame for it.'' At the sam€ time he speaks of that person, 
 too, somewhat mildly, when he says, if any one — not affirm- 
 ing the thing, but rather leaving it in suspense. This pas- 
 sage, however, is understood by some, as if Paul meant to 
 say : " He that has given me occasion of grief, has given 
 offence to you also ; for you ought to have felt grieved along 
 with me, and yet I have been left almost to grieve alone 
 For I do not wish to say so absolutely — that I may not put 
 the blame upon you all!' In this way the second clause would 
 contain a correction of the first. Chrysostom's exposition, 
 however, is much more suitable ; for he reads it as one con- 
 
 ^ " En criant;" — " In crying." 
 
 ^ There can be little doubt that our author had here in his eye the 
 celebrated sentiment of Horace, in his " Ars Poetica," 1. 102 — " Si vis me 
 flere, dolendum primum ipsi tibi;" — " If you would have me weep, weep 
 first yourself." — Ed. 
 
 * " Qui vouloyent apparoistre comme insensihles ;"-^" Who wished to 
 seem as if they Avere devoid of feeling." 
 
CHAP. II. 6. SECOND EPISTLE TO THE CORINTHIANS. 149 
 
 tinued sentence — " He hath not gy^ieved me alone, hut almost 
 all of you. And as to mj saying in part, I do so in order 
 that I may not hear too hard upon hiin."^ I differ from 
 Chrysostom merely in the clause in part, for I understand 
 it as meaning in some measure. T am aware, that Ambrose 
 understands it as meaning — part of the saints, inasmuch 
 as the Church of the Corinthians was divided ; but that is 
 more ingenious than solid. 
 
 6. Sufficient to such a man is this 6. Sufficit ei, qui talis est, correc- 
 punishment, which was injiicted of tio, quae illi contigit a pluribus. 
 many. 
 
 7. So that contrariwise ye OMpr^fra- 7. Ut potius e diverse debeatis 
 ther to forgive him, and comfort hhn, condonare, et consolari : ne forte 
 lest perhaps such an one should be abundantiori tristitia absorbeatur, 
 swallowed up with overmuch sorrow, qui eiusmodi est. 
 
 8 . Wherefore I beseech you, that ye 8 . Quamobrem obsecro vos, ut con- 
 would confirm your love toward him. firmetis erga euni caritatem. 
 
 9. For to this end also did I wTite, 9. Nam in hoc etiam scripseram 
 that I might know the proof of you, vobis, ut probationem vestri cognos- 
 ■whether ye be obedient in all things, cerem : an ad omnia obedientes sitis. 
 
 10. To whom ye forgive any thing, 10. Cui autem condonatis, etiam 
 I forgive also : for if I forgave any ego : etenim cui condonavi, si quid 
 thing, to Avhom I forgave it, for your condonavi, propter vos condonavi in 
 sakes forgave I it in the person of conspectu Christi. 
 
 Christ ; 
 
 11. Lest Satan should get an ad- 11. Ut ne occupemur a Satana: 
 vantage of us : for we are not igno- non enim cogitationes eius ignora- 
 rant of his devices. mus. 
 
 6. Sufficient. He now extends kindness even to the man 
 who had sinned more grievously than the others, and on 
 whose account his anger had been kindled against them all, 
 inasmuch as they had connived at his crime. In his show- 
 ing indulgence even to one who was deserving of severer 
 punishment, the Corinthians have a striking instance to 
 convince them, how much he disliked excessive harshness. 
 It is true, that he does not act this part merely for the sake 
 of the Corinthians, but because he was naturally of a for- 
 
 1 " The words may be rendered : ' But if any one (meaning the inces- 
 tuous person) have occasioned sorrow, he hath not so much grieved me, as, 
 in some measure (that I may not bear too hard upon him) all of you.' . . . 
 'E^ijSa^&J must, with the Syr. version and Emmerling, be taken intransi- 
 tively, in the sense — ' ne quid gravius dicam,' (that I may not say anything 
 too severe,) i.e., ' ne dicam nos solos,' (that I may not say — us alone.) Of 
 this sense of iTi(ia^t7v rm, to hear hard upon, two examples are adduced by 
 Wetstein from Appian." — Bloomjleld. — Ed. 
 
150 COMMENTARY ON THB CHAP. II. 6. 
 
 giving temper ; but still, in this instance of mildness, the 
 Corinthians could not but perceive his remarkable kindness 
 of disposition. In addition to this, he does not merely show 
 himself to be indulgent, but exliorts others to receive him 
 into fiivour, in the exercise of tlie same mildness. 
 
 Let us, however, consider these things a little more mi- 
 nutely. He refers to the man who had defiled himself by 
 an incestuous marriage with his mother-in-law. As the ini- 
 quity was not to be tolerated, Paul had given orders, that 
 the man should be excommunicated. He had, also, severely 
 reproved the Corinthians, because they had so long given 
 encouragement to that enormity^ by their dissimulation and 
 patient endurance. It appears from this passage, that he 
 had been brought to repentance, afcer having been admo- 
 nished by the Church. Hence Paul gives orders, that he 
 be forgiven, and that he be also supported by consolation. 
 
 This passage ought to be carefully observed, as it shows 
 us, with what equity and clemency the discipline of the 
 Church ought to be regulated, in order that there may not 
 be undue severity. There is need of strictness, in order that 
 the wicked may not be rendered more daring by impunity, 
 which is justly pronounced an allurement to vice. But on 
 the other hand, as there is a danger of the person, who is 
 chastised, becoming dispirited, moderation must be used as 
 to this — so that the Church sliall be prepared to extend 
 forgiveness, so soon as she is fully satisfied as to his peni- 
 tence. In this department, I find a lack of wisdom on the 
 part of the ancient bishops ; and indeed they ought not to be 
 excused, but on the contrary, we ought rather to mark their 
 error, that we may learn to avoid it. Paul is satisfied with 
 the repentance of the offender, that a reconciliation may 
 take place with the Church. The}^, on the other hand, by 
 making no account of his repentance, have issued out canons 
 as to repentance during three ^^ears, during seven years, and 
 in some cases during life. By these they exclude poor un- 
 happy men from the fellowship of the Church. And, in this 
 
 * " De ce qu'ils aiioyent si longuement nourri ce mal-heureux en son 
 peche ;" — " Because they had so long encouraged that unhappy man in his 
 sin." 
 
CHAP. II. 9. SECOND EPISTLE TO THE CORINTHIANS. 151 
 
 way, the offender is cither alienated the more from the 
 Church, or^ is induced to practise hypocrisy. But even if 
 tlie enactment were more phiusible in itself, this considera- 
 tion would, in my view, be enough to condemn it — that it is 
 at variance with the rule of the Holy Spirit, which the 
 Apostle here prescribes. 
 
 7. Lest such an one should he swallowed up hy overmuch 
 sori^ow. The end of excommunication, so far as concerns 
 the power of the offender, is this : that, overpowered with a 
 sense of his sin, he may be humbled in the sight of Grod and 
 the Church, and may solicit pardon with sincere dislike and 
 confession of guilt. The man who has been brought to this, 
 is now more in need of consolation, than of severe reproof. 
 Hence, if you continue to deal with him harshly, it will be — 
 not discipline, hut cruel domineering. Hence Ave must care- 
 fully guard against pressing them beyond this limit.^ For 
 nothing is more dangerous, than to give Satan a handle, to 
 tempt an offender to despair. Now we furnish Satan with 
 arms in every instance, in which we leave without consola- 
 tion those, who are in good earnest affected with a view of 
 their sin. 
 
 9. For I had written to you also for this purpose. He 
 anticipates an objection, that they might bring forward. 
 " What then did you mean, when you were so very indig- 
 nant, because we had not inflicted punishment upon him ? 
 From being so stern a judge, to become all at once a defen- 
 der — is not this indicative of a man, that wavers between 
 conflicting dispositions V'^ This idea might detract greatly 
 from Paul's authority ; but he answers, that he has obtained 
 what he asked, and that he was therefore satisfied, so that 
 he must now give way to compassion. For, their careless- 
 ness having been corrected, there was nothing to hinder 
 their lifting up the man by their clemency, when now pros- 
 trate and downcast."* 
 
 ^ " Ou pour le moins ;" — " Or at least." 
 
 ^ " Plus qu'il est yci demonstre ;" — " Beyond -what is here pointed out." 
 
 3 " D'vn homme inconstant, et qui est mene de contraires affections ;" — 
 " Of a man that is unsteady, and is influenced by conflicting dispositions." 
 
 * " Ce poure homme le voyans bien confus et abbatu ;" — " This poor man, 
 on seeing him much abashed and overcome." 
 
152 COMMENTARY ON THE CHAP. II. IL 
 
 10. To whom ye forgive. That lie might the more readily 
 appease them, he added his vote in support of the pardon 
 extended by them.^ "Do not hesitate to forgive : I promise 
 that I shall confirm whatever you may have done, and I al- 
 ready subscribe your sentence of forgiveness.'' Secondly, he 
 says that he does this /or their sake ; and that too, sincerely 
 and cordially. He had already shown how desirous he was, 
 that the man's welfare should be consulted : he now declares, 
 that he grants this willingly to the Corinthians. 
 
 Instead of the expression in the sight of Christ, some pre- 
 fer person,^ because Paul in that reconciliation was in the 
 room of Christ,^ and did in a manner represent his person.'* 
 I am, however, more inclined to understand him as declaring, 
 that he forgives sincerely and without any pretence. For 
 he is accustomed to employ this phrase to express pure and 
 undisguised rectitude. If, however, any one prefers the 
 former interpretation, it is to be observed that the person of 
 Christ is interposed, because there is nothing that ought to 
 incline us more to the exercise of mercy. 
 
 11. That we may not he taken advantage of hy Satan. 
 This may be viewed as referring to what he had said pre- 
 viously respecting excessive sorrow. For it is a most wicked^ 
 fraud of Satan, when depriving us of all consolation, he 
 swallows us up, as it were, in a gulf of despair ; and such is 
 the explanation that is given of it by Chrysostom. I prefer, 
 however, to view it as referring to Paul and the Corinthians. 
 For there was a twofold danger, that beset them from the 
 stratagems of Satan — in the event of their being excessively 
 harsh and rigorous, or, on the other hand, in case of dissen- 
 sion arising among them. For it very frequently happens, 
 
 ^ "A ce peclieur:" — "To this offender." 
 
 2 " Aucuns aiment mieux dire, En la personne de Christ ;" — " Some 
 prefer to say, In the person of Christ." 
 
 ^ " Estoit comme lieutenant de Christ ;" — " Was as it were Christ's 
 lieutenant." 
 
 * Raphelius, in his Semieent. Annot., quotes a passage from Eusebius, 
 (Hist. Eccl. lib. iii. cap. 38,) in which he makes mention of the Epistle of 
 
 Clement, n^ Ix t^oo-utov rns Vuf^ciicdv 'ExKkniritx.s rn Ko^ivfiuv Inrvruffocro — 
 
 " which he wrote in the name of the Church of the Romans to that of the 
 Corinthians." — Ed. 
 
 * " Tres dangereuse;" — "Very dangerous." 
 
CHAP. 11. 13. SECOND EPISTLE TO THE CORINTHIANS. 153 
 
 that, under colour of zeal for discipline, a Pharisaical rigour 
 creeps in, which hurries on the miserable offender to ruin, 
 instead of curing him. It is rather, however, in my opinion, 
 of the second danger that he speaks ; for if Paul had not to 
 some extent favoured the wishes of the Corinthians, Satan 
 would have prevailed by kindling strife among them. 
 
 For we are not ignorant of his devices. That is, " We 
 know, from being warned of it by the Lord, that one strata- 
 gem to which he carefully has recourse is, that when he can- 
 not ruin us by open means, he surprises us when off our 
 guard by making a secret attack.^ As, then, we are aware 
 that he makes an attack upon us by indirect artifices, and 
 that he assails us by secret machinations, w^e must look well 
 before us, and carefully take heed that he may not, from 
 some quarter, do us injury. He employs the word devices in 
 the sense in which the Hebrews make use of the term JlDT, 
 {ziminah,) but in a bad sense,^ as meaning artful schemes 
 and machinations, which ought not to be unknown to be- 
 lievers, and will not be so, provided they give themselves up 
 to the guidance of God's Spirit. In short, as God warns us, 
 that Satan employs every means to impose upon us, and, in 
 addition to this, shows us by what methods he may practise 
 imposture upon us, it is our part to be on the alert, that he 
 may have not a single chink to creep through. 
 
 12. Furthermore, when I came to 12. Porro qimm venissera Troa- 
 Troas to ^reac^ Christ's gospel, and a dem in Evangelium Christi ; etiara 
 door -was opened unto me of theLord, ostio mihi aperto in Domino, 
 
 13. I had no rest in my spirit, be- 13. Non habui relaxationem spi- 
 cause I found not Titus my brother ; ritui meo, eo quod non inveneram 
 but taking my leave of them, I went Titum fratrem meum ; sed ilHs vale- 
 from thence into Macedonia. dicensprofectussurain Macedoniam. 
 
 14. Now thanks he unto God, 14. Deo autem gratia, qui semper 
 which always causelh us to triumph triumphare nos facit in Christo ; et 
 in Christ, and maketh manifest the odorem cognitionis eius manifestat 
 savour of his knowledge by us in per nos in omni loco. 
 
 every place. 
 
 1 The reader Avill find the same sentiment expressed more fully by Calvin, 
 in the Argument on the First Epistle to the Corinthians, vol. i. p. 38. — Ed. 
 
 2 The Hebrew term HDT, (zimmah,) is used in a bad sense, (as meaning 
 a wicked device,) in Prov. xxi. 27, and xxiv. 9. The word employed by the 
 apostle — vonfieiTct — is made use of by Homer, (Iliad x. 104, xviii. 328.) as 
 meaning schemes or devices. — Ed. 
 
154 COMMENTARY ON THB CHAP. II. 12. 
 
 15. For we are unto God a sweet 15. Quia Christi suavis odor su- 
 savour of Christ, in them that are mus Deo, in iis qui salvi fiunt, et in 
 saved, and in them that perish. iis qui pereunt. 
 
 16. To the one u'e are the savour 16. His quidem odor mortis in 
 of death unto death ; and to the mortem, ilhs vero odor vitae in 
 other the savour of life unto Hfe. vitam ; et ad haec quis idoneus ? 
 And who is sufficient for these things ? 
 
 17. For we are not as many, which 17. Non enim sumus quemadmo- 
 corrupt the word of God : but as of dum multi, adulterantes sermonem 
 sincerity, but as of God, in the sight Dei : sed tanquam ex sinceritatej 
 of God speak we in Christ. tanquam ex Deo, in conspectu Dei 
 
 in Christo loquimur.^ 
 
 12. When I had come to Troas. By now mentioning what 
 he had been doing in the mean time, in what phices he had 
 been, and what route he had pursued in his journeyings, he 
 more and more confirms what he had said previously as to 
 his coming to the Corinthians. He says that he had come 
 to Troas from Ephesus for the sake of the gospel, for he would 
 not have proceeded in tliat direction, when going into Achaia, 
 had he not been desirous to pass through Macedonia. As, 
 however, he did not find Titus there, whom he had sent to 
 Corinth, and by whom he ought to have been informed re- 
 specting the state of that Church, though he might have 
 done much good there, and thougli he had an opportunity 
 presented to him, yet, he says, setting everything aside, lie 
 came to Macedonia, desirous to see Titus. Here is an evi- 
 dence of a singular degree of attachment to the Corinthians, 
 that he w^as so anxious respecting them, that he had no rest 
 anywhere, even when a large prospect of usefulness presented 
 itself, until he had learned the state of their affairs. Hence 
 it appears why it was that he delayed his coming. He did 
 not wish to come to them until he had learned the state of 
 their affairs. Hence it appears, why it w^as that he delayed 
 his coming. He did not wish to come to them, until he had 
 
 1 " Car nous ne sommes point comme plusieurs, corrompans la parolle 
 de Dieu : ains nous parlous comme en purete, et comme de par Dieu, 
 deuant Dieu en Christ, oit. Car nous ne faisons pas traffique de la parolle 
 de Dieu, comme font plusieurs, ains nous parlous touchant Christ, ou selon 
 Christ, comme en integrite, et comme de par Dieu, deuant Dieu ;" — " For 
 we are not as many, corrupting the word of God ; but we speak, as in 
 purity, and as from God, before God in Christ; or^, For we do not make 
 traffic of the word of God, as many do ; but we speak concerning Christ, 
 or accordi'ng to Christ, as in integrity, and as from God, before God." 
 
CHAP. II. 12. SECOND EPISTLE TO THE CORINTHIANS. 155 
 
 first had a conversation with Titus. He aftenvards learned 
 from the report brought him by Titus, that matters were at 
 that time not yet ripe for liis coming to them. Hence it is 
 evident, that Paul loved the Corinthians so much, that he 
 accommodated all his journeyings and long circuits to their 
 welfare, and that he had accordingly come to them later than 
 he had promised — not from having, in forgetfulness of his 
 promise, rashly changed his plan, or from having been car- 
 ried away by some degree of fickleness, (2 Cor. i. 17,) but 
 because delay was more profitable for them. 
 
 A door also having been opened to me. We have spoken 
 of this metaphor when commenting on the last chapter of 
 the First Epistle. (1 Cor. xvi. .9.) Its meaning is, that an 
 opportunity of promoting the gospel had presented itself.^ 
 For as an opportunity of entering is furnished when the door 
 is opened, so the servants of the Lord make advances when 
 an opportunity is presented. The door is shut, when no 
 prospect of usefulness is held out. 'Now as, on the door being 
 shut, it becomes us to enter upon a new course, rather than 
 by farther efforts to weary ourselves to no purpose by useless 
 labour, so wdiere an opportunity presents itself of edifying, 
 let us consider that by the hand of Grod a door is opened to 
 us for introducing Christ tliere, and let us not w^ithhold com- 
 pliance with so kind an indication from God.^ 
 
 It may seem, however, as if Paul had erred in this — that 
 disregarding, or at least leaving unimproved, an opportunity 
 that was placed within his reach, he betook himself to Ma- 
 cedonia. " Ought he not rather to have applied himself to 
 the work that he had in hand, than, after making little more 
 
 ^ Eisner, when commenting on 1 Cor. xvi. 9, " a great door and effec- 
 tual is opened,''' after quoting a variety of passages from Latin and Greek 
 authors, in which a corresponding metaphor is employed, observes that 
 Rabbinical writers employ in the same sense the term firiD, (phethacli,) a 
 gate. Thus Raschi, when speaking of the question proposed to Hagar by 
 the angel, (Whence earnest thouf Gen. xvi. 8.) remarks: " Noverat id 
 (angelus) sed (interrogavit) ut r[T\ti, januam, ei daret colloquendi ;" — •' He 
 (the angel) knew this, but (he proposed the question) that he might afford 
 her an opportunity of speaking to him." — Ed. 
 
 ^ " Ne refusons point de nous employer en ce que nous pourrons seruir, 
 quand nous voyons que Dieu nous y inuite si liberalement ;" — " Let us not 
 refuse to employ ourselves in rendering what service we can, when we see 
 that God invites us so kindly. " 
 
156 COMMENTARY ON THE CHAP. II. 14. 
 
 than a commencement, break away all on a sudden in an- 
 other direction ? '' We have also observed already, that the 
 opening of a door is an evidence of a divine call, and this is 
 undoubtedly true. I answer, that, as Paul was not by any 
 means restricted to one Church, but was bound to many at 
 the same time, it was not his duty, in consequence of the 
 present aspect of one of them, to leave off concern as to the 
 others. Farther, the more connection he had with the Co- 
 rinthian Church, it was his duty to be so much the more in- 
 clined to aid it ; for we must consider it to be reasonable, 
 that a Church, which he had founded by his ministry, should 
 be regarded by him with a singular affection^ — just as at 
 this day it is our duty, indeed, to promote the w^elfare of the 
 whole Church, and to be concerned for the entire body of 
 it ; and yet, every one has, nevertheless, a closer and holier 
 connection with his own Church, to whose interests he is 
 more particularly devoted. Matters were in an unhappy 
 state at Corinth, so that Paul was in no ordinary degree 
 anxious as to the issue. It is not, therefore, to be wondered, 
 if, under the influence of this motive, he left unimproved an 
 opportunity that in other circumstances was not to be ne- 
 glected ; as it w^as not in his power to occupy every post of 
 duty at one and the same time. It is not, however, at all 
 likely that he left Troas, till he had first introduced some 
 one in his place to improve the opening that had occurred.^ 
 14. But thanks he to God. Here he again glories in the 
 success of his ministry, and shows that he had been far 
 from idle in the various places he had visited ; but that he 
 may do this in no invidious way, he sets out with a thanks- 
 giving, which we shall find him afterwards repeating. Now 
 he does not, in a spirit of ambition, extol his own actions, 
 that his name may be held in renown, nor does he, in mere 
 pretence, give thanks to God in the manner of the Pharisee, 
 while lifted up, in the mean time, with pride and arrogance. 
 (Luke xviii. 11.) Instead of this, he desires from his heart, 
 
 * " Fust aimee de luy d'vne affection singuliere et speciale ;" — " Should 
 be loved by him with a singular and special afiection." 
 
 « " L'ouuerture que Dieu auoit faite ;" — " The opening that God had 
 made." 
 
CHAP. II. 14. SECOND EPISTLE TO THE CORINTHIANS. 157 
 
 that whatever is worthy of praise, be recognised as the work 
 of God alone, that his power alone may be extolled. Far- 
 ther, he recounts his own praises with a view to the advan- 
 tage of the Corinthians, that, on hearing that he had served 
 the Lord with so much fruit in other places, they may 
 not allow his labour to be unproductive among themselves, 
 and may learn to respect his ministry, which God every- 
 where rendered so glorious and fruitful. For what God so 
 illustriously honours, it is criminal to despise, or lightly 
 esteem. Nothing was more injurious to the Corinthians, 
 than to have an unfavourable view of PauFs Apostleship 
 and doctrine : nothing, on the other hand, was more advan- 
 tageous, than to hold both in esteem. Now he had begun to 
 be held in contempt by many, and hence, it was not his 
 duty to be silent. In addition to this, he sets this holy 
 boasting in opposition to the revilings of the wicked. 
 
 Who causeth us to triumph. If you render the word lite- 
 rally, it will be, Quinos triumphat — Who triumpheth over us} 
 Paul, however, means something different from what this 
 form of expression denotes among the Latins.^ For captives 
 are said to be triumphed over, wdien, by way of disgrace, 
 they are bound with chains and dragged before the chariot 
 of the conqueror. Paul's meaning, on the other hand, is, 
 that he was also a sharer in the triumph enjoyed by God, 
 because it had been gained by his instrumentality, just as 
 the lieutenants accom.panied on horseback the chariot of the 
 chief general, as sharers in the honour.^ As, accordingly, 
 all the ministers of the gospel fight under God's auspices, so 
 they also procure for him the victory and the honour of the 
 triumph ;'^ but, at the same time, he honours each of them 
 
 ^ '•' Qui triomphe tousiours de nous ;" — " Who always triumphetli over 
 us." 
 
 2 « e^iet/^liivtiv with the accusative is used here Hke the hiphil of the 
 Hebrew in the same way as f^a^vTivnv (to make a disciple) (Matt. xiii. 52.) 
 (ia<riXi6iiv (to make a king) (1 Sam. viii. 22) and others." — Billroth on 
 the Corinthians. — Bib. Cab. No. xxiii. p. 181. The meaning is — " maketh 
 us to triumph." — Ed. 
 
 ^ On such occasions the legati (Heutenants) of the general, and military 
 tribunes, commonly rode by his side. (See Cic. Pis. 25.) — Ed. 
 
 * " A triumph among the Romans, to which the Apostle here alludes, 
 was a public and solemn honour conferred by them on a victorious general, 
 
158 COMMENTARY ON THE CHAP. II. 14. 
 
 with a share of the triumj^h, according to the station assigned 
 him in the army, and proportioned to the exertions made 
 by him. Thus they enjoy, as it were, a triumph, but it is 
 God's rather than theirs.^ 
 
 He adds, in Christ, in wliose person God himself triumphs, 
 inasmuch as he has conferred upon liim all the glory of em- 
 pire. Should any one prefer to render it thus : '' Who 
 triumphs by means of us,'' even in that way a sufficiently 
 consistent meaning will be made out. 
 
 The odour of his knowledge. The triumph consisted in 
 this, that God, through his instrumentality, wrought power- 
 fully and gloriously, perfuming the world with the health- 
 givingoc^owr of his grace, while, by means of his doctrine, 
 he brought some to the knowledge of Christ. He carries 
 out, liowever, the metaphor of odour, by which he expresses 
 both the delectable sweetness of the gospel, and its power 
 and efficacy for inspiring life. In the mean time, Paul in- 
 structs them, that his preaching is so far from being savour- 
 less, that it quickens souls by its very odour. Let us, how- 
 ever, learn from this, that those alone make right proficiency 
 in the gospel, who, by the sweet fragrance of Christ, are 
 stirred up to desire him, so as to bid farewell to the allure- 
 ments of the world. 
 
 He says iii every place, intimating by these words, that 
 he went to no place in which he did not gain some fruit, 
 and that, wherever he went, there was to be seen some re- 
 ward of his labour. The Corinthians were aware, in how 
 many places he had previously sowed the seed of Christ's 
 gospel. He now says, that the last corresponded with the 
 first' 
 
 by allowing him a magnificent procession through the city. This was not 
 granted by the senate unless the general had gained a verT/ signal and 
 
 decisive victor 1/ ; conquered a province, &:c The people at Corinth 
 
 were sufficiently acquainted with the nature of a triumph : about two 
 hundred years before this, Lucius Miimmius, the Roman consul, had con- 
 quered all Achaia, destroyed Corinth, Thebes, and Chalcis ; and, by order 
 of the senate, had a grand triumph, and was surnamed Achaicus." — Dr. 
 A. Clarke. — Ed. 
 
 1 " C'est plustot au nom de Dieii, que en leur propre nom ;" — " It is in 
 God's name, rather than in their own." 
 
 « " La benediction de Dieu continue sur son ministere comme on Ty 
 
CHAP. II. 1 5. SECOND EPISTLE TO THE CORINTHIANS. 1 59 
 
 15. A sweet odour of Christ. The metaphor whicli he 
 had applied to the knowledge of Christ, he now transfers to 
 the persons of the Apostles, but it is for the same reason. 
 For as thej are called the light of the world, (Matt. v. 14,) 
 because they enlighten men by holding forth the torch of 
 the gospel, and not as if they shone forth upon them with 
 their own lustre ; so they have the name of odour, not as if 
 they emitted any fragrance of themselves, but because the 
 doctrine which they bring is odoriferous, so that it can 
 imbue the whole world with its delectable fragrance.^ It is 
 certain, however, that this commendation is applicable to all 
 the ministers of the gospel, because wherever there is a pure 
 and unvarnished proclamation of the gospel, there will be 
 found there the influence of that odour, of which Paul here 
 speaks. At the same time, there is no doubt, that he speaks 
 particularly of himself, and those that were like him, turning 
 to his own commendation what slanderers imputed to him 
 as a fault. For his being opposed by many, and exposed to 
 the hatred of many, %vas the reason why they despised him. 
 He, accordingly, replies, that f\\ithful and upright ministers 
 of the gospel have a sweet odour before God, not merely 
 ■when they quicken souls by a wholesome savour, but also, 
 when thev brino- destruction to unbelievers. Hence the 
 gospel ought not to be less esteemed on that account. 
 " Both odours," says he, " are grateful to God— that by 
 which the elect are refreshed unto salvation, and that from 
 which the wicked receive a deadly shock.'' 
 
 auoit apperceue au commencement ;" — " The blessing of God continues 
 upon his ministry, as they liad seen it do at the beginning." 
 
 ^ " Eisner and many other commentators think, with sufficient reason, 
 that there is here an aUusion to the perfumes that were usually censed 
 during the triumphal processions of Roman conquerors. Plutarch, on an 
 occasion of this kind, describes the streets and temples as being Bvfiiaf^aTu* 
 trkneu; — • full of incense,' which might not improperly be called an odour 
 of death to the vanquished, and of life to the conquerors. It is possible 
 that in the following verses the Apostle further alludes to the diflerent 
 effects of strong perfumes, to cheer s(>me, and to throw others into vari- 
 ous disorders, according to the difierent dispositions they may be in to 
 receive them. There is, perhaps, not equal foundation for another con- 
 jecture which has been ottered, that the expression, causeth ns to triumph 
 in Christy contains an allusion to the custom of victorious generals, who, 
 in their triumphal processions, were wont to carry some of their relationa 
 with them in their chariot." — Illustrated Commentary. — Ed. 
 
160 COMMENTARY ON THE CHAP. 11. 15. 
 
 Here we have a remarkable passage, by which we are 
 taught, that, whatever may be the issue of our preaching, it 
 is, notwithstanding, well-pleasing to God, if the Grospel is 
 preached, and our service will be acceptable to him ; and also, 
 that it does not detract in any degree from the dignity of the 
 Gospel, that it does not do good to all ; for God is glorified 
 even in this, that the Gospel becomes an occasion of ruin to 
 the wicked, nay, it must turn out so. If, however, this is a 
 sweet odour to God, it ought to be so to us also, or in other 
 words, it does not become us to be ofifended, if the preaching 
 of the Gospel is not salutary to all ; but on the contrary, let 
 us reckon, that it is quite enough, if it advance the glory of 
 God by bringing just condemnation upon the wicked. If, 
 however, the heralds of the Gospel are in bad odour in the 
 world, because their success does not in all respects come up 
 to their desires, they have this choice consolation, that they 
 waft to God the perfume of a sweet fragrance, and what is 
 to the world an ofi'ensive smell, is a sweet odour to God and 
 angels.-^ 
 
 The term odour is very emphatic. " Such is the influence 
 of the Gospel in both respects, that it either quickens or 
 kills, not merely by its taste, but by its very smell. What- 
 ever it may be, it is never preached in vain, but has invaria- 
 bly an effect, either for life, or for death.''^ But it is asked, 
 
 1 a i -\Yg are unto God a sweet savour (or odour, rather, as the word 
 iffixn more properly signifies) of Christ in them that are saved and in them 
 that perish. To the one we are the odour of death unto death ; to the 
 other, the odour of life unto life/ And this lay Avith a mighty Aveight 
 upon his spirit. O that ever we should be the savour of death unto death 
 to any ! Who is sufficient for these things ! But whether of life or death, 
 we are a sweet odour to God in Christ, as to both ; Avhen he sees the sin- 
 cerity of our hearts, and how fain Ave Avould fetch souls out of the state of 
 death into this life. So grateful and pleasant to him is the AA^ork effected 
 of saving souls, that the attempt and desire of it is not ungrateful." — 
 Howe's Works, (Lond. 1834,) p. 999. 
 
 2 " We are the savour of death unto death. It is probable that the 
 language here used is borrowed from similar expressions Avhich were com- 
 mon among the Jews. Thus in Debarim Rabba, sect. i. fol. 248, it is said, 
 ' As the bee brings some honey to the owner, but stings others ; so it is 
 with the Avords of the laAv.' ' They (the words of the laAv) are a savour 
 of life to Israel, but a savour of death to the people of this Avorld.' Thus 
 in Taarieth, fol. A'ii. 1, ' Whoever giA'es attention to the law on account of 
 the law itself, to him it becomes an aromatic of life, D'^Tl DD, (sam chiim) ; 
 but to him AA'ho does not attend to the laAv on account of the law itself, to 
 
CHAP. II. 16. SECOND EPISTLE TO THE CORINTHIANS. 161 
 
 how this accords with the nature of the Gospel, which we 
 shall find him, a little afterwards, calling the ministry of 
 life ? (2 Cor. iii. 6.) The answer is easy : The Gospel 
 is preached for salvation : this is what properly belongs to 
 it ; but believers alone are partakers of that salvation. In 
 the mean time, its being an occasion of condemnation to 
 unbelievers — that arises from their own fault. Thus Christ 
 came not into the luorld to condeynn the ivorld, (John iii. 17,) 
 for what need was there of this, inasmuch as without him we 
 are all condemned ? Yet he sends his apostles to bind, as 
 well as to loose, and to retain sins, as well as remit them. 
 (Matt, xviii. 18 ; John xx. 23.) He is the light of the world, 
 (John viii. 12,) but he blinds unbelievers. (John ix. 39.) He 
 is a Rock, for a foundation, but he is also to many a stone 
 of stumbling.-^ (Isaiah viii. 14.) We must always, therefore, 
 distinguish between the proper office of the Gospel,^ and the 
 a ccident al one (so to speak) which must be imputed to the 
 depravity of mankind, to which it is owing, that life to them 
 is turned into death. 
 
 16. And who is sufficient for these things ? This exclama- 
 tion is thought by some^ to be introduced by way of guard- 
 
 him it becomes an aromatic of death, fliro DD, (sani maveth)'— the idea of 
 which is, that as medicines skilfully applied will heal, but if unskilfully 
 applied will aggravate a disease, so it is vnth the words of the law. Again, 
 ' The word of the law which proceeds out of the mouth of God is an odour 
 of life to the Israelites, but an odour of death to the Gentiles.' "—Barnes. 
 —Ed. 
 
 1 " De scandale et achoppement ;" — " Of offence and stumblmg." 
 - " Le propre et naturel office de I'Euangile ;"— « The proper and na- 
 tural office of the Gospel." 
 
 3 Among these is Chrysostom, who, when commenting upon this pas- 
 sage, says : 'E^ti^ii fnyoiXa, i<p^iyl,a.ro, oti ^viria. lo-fih <rov X^iffTou xee) iImVio,, no.) 
 
 xci) Tpos ravree. ri? txa,voi ; to yap ^av rod X^kttov, (pvifftv, iffriv ovTsv fif/.irs- 
 ^ov Q^Ss i-yrivavrias ^ivhoi-n-otrroXot? (phyyof/.ivov oi /^h yu^ fcccvx^vrat &-? -ra^' 
 ixuTuv iler(pi^ovTis Tt s/j to x.:n^vyf/.a. oStos ^£ ha. tovto (p^ffi y.avx,»-(r6ct'., I'^'-i^ri olTiv 
 
 uvToZ (pyiffiv uvat « HaAdng uttered great things— that we are an offering, 
 
 and a sweet savour of Christ, and that we are made to triumph every- 
 where, he again quaUfies this by ascribing everything to God. Accordingly 
 he says : And who is sufcient for these things f For everything, says he, 
 is Christ's— nothing is burs : you see that he expresses himself in a man- 
 ner directly opposite to that of the false apostles. For these, indeed, 
 boast, as if they of themselves contributed something towards their preach- 
 ing, while he, on the other hand, says, that he boasts on this ground— 
 because nothing, he says, is his." — Ed. 
 
 VOL. II. I« 
 
162 COMMENTARY ON THE CHAP. II. 1 7. 
 
 ing against arrogance, for he confesses, that to discharge the 
 office of a good Apostle^ to Christ is a thing that exceeds all 
 human power, and thus he ascribes the praise to God. 
 Others think, that he takes notice of the small number of 
 good ministers. I am of opinion, that there is an implied 
 contrast that is shortly afterwards expressed. " Profession, 
 it is true, is common, and many confidently boast ; but to 
 have the reality, is indicative of a rare and distinguished 
 excellence.^ I claim nothing for myself, but wdiat will be 
 discovered to be in me, if trial is made.'' Accordingly, as 
 those, who hold in common the office of instructor, claim to 
 themselves indiscriminately the title, Paul, by claiming to 
 himself a peculiar excellence, separates himself from the herd 
 of those, who had little or no experience of the influence of 
 the Spirit. 
 
 17. For we are not He now contrasts himself more 
 openly with the false apostles, and that by way of amplify- 
 ing, and at the same time, with the view of excluding them 
 from the praise that he had claimed to himself " It is on 
 good grounds,'' says he, " that I speak in honourable terms 
 of my apostleship, for I am not afraid of being convicted of 
 vanity, if proof is demanded. But many on false grounds 
 arrogate the same thing to themselves, who will be found 
 to have nothing in common with me. For they adulterate 
 the word of the Lord, which I dispense with the greatest 
 faithfulness and sincerity for the edification of the Church.'* 
 I do not think it likely, however, that those,' who are here 
 reproved, preached openly wicked or false doctrines ; but am 
 rather of opinion, that they corrupted the right use of doc- 
 trine, for the sake either of gain or of ambition, so as utterly 
 to deprive it of energy. This he terms adulterating. Eras- 
 mus prefers to render it — cauponari — huckstering.^ The 
 Greek word KaTrrfKeijeLv is taken from retailers, or tavern - 
 
 ^ " Loyale et fidele Apostre ;" — " A loyal and faithful Apostle." 
 
 2 " C'est vne vertu excellente, et bien clair semee ;" — " It is a distin- 
 guished excellence, and very thin sown." 
 
 3 " Erasme I'a traduit par vn autre mot Latin que moy, qui vient d'vn 
 mot qui signifie tauemier;" — "Erasmus has rendered it by a Latin word 
 different from what I have used — derived from a word that signifies a 
 tavern-keeper. " 
 
CHAP. II. 17. SECOND EPISTLE TO THE CORINTHIANS. 163 
 
 keepers, wlio are accustomed to adulterate their commo- 
 dities, that they may fetch a higher price. I do not know 
 whether the word cauponari is used in that sense among the 
 Latins.^ 
 
 It is, indeed, certain from the corresponding clause, that 
 Paul intended to express here — corruption of doctrine — not 
 as though they had revolted from the truth, but because 
 they presented it under disguise, and not in its genuine 
 purity. For the doctrine of God is corrupted in two ways. 
 It is corrupted in a direct way, when it is mixed up with 
 falsehood and lies, so as to be no longer the pure and genuine 
 doctrine of God, but is falsely commended under that title. 
 It is corrupted indirectly, when, although retaining its purity, 
 it is turned hither and thither to please men, and is dis- 
 figured by unseemly disguises, by way of hunting after fa- 
 vour. Thus there will be found some, in whose doctrine 
 there will be no impiety detected, but as they hunt after 
 the applauses of the world by making a display of their 
 acuteness and eloquence, or are ambitious of some place, or 
 gape for filthy lucre, (1 Tim. iii. 8,) or are desirous by some 
 means or other to rise, they, nevertheless, corrupt the doc- 
 trine itself by wrongfully abusing it, or making it subservient 
 to their depraved inclinations. I am, therefore, inclined to 
 retain the w^ord adidterate, as it expresses better what ordi- 
 narily happens in the case of all that play with the sacred 
 word of God, as with a ball, and transform it according to 
 their own convenience.^ For it must necessarily be, that 
 
 ^ Raphelius adduces a passage from Herodotus, (lib. iii. page 225,) in 
 which, when speaking of Darius Hystaspes, who first exacted tribute from 
 the Persians, he says that the Persians said, " ^s Aa^uos h-'iv m ku,t*iXo;, ort 
 t X a cr ti X I V i -recvree. TO, T^a.y/x.etra," — « that Darius was a huckstcr, for he made 
 gain of everything." Herodian (lib. vi. cap, 11) uses the expression, 'eL 
 f 9jv»jv ;!^^uiriov x ecTviXtvovTt s" — " Making peace /or money" The phrase, 
 Cauponari helium, is employed in a similar sense by Cicero (Off. i. 12) 
 as meaning, " to make war for money" In Isaiah i. 22, the Septuagint 
 
 version reads as follows : " Ol xaTyikol trov fnffyoiJiri rov oivov vtari ;" — '•' Thy 
 
 vintners mix the wine with water." Ka^rjjXaj, as Dr. Bloomfield shows 
 by two passages from Plato, properly means a retail-dealer, one who 
 deals at second hand. " The xd-^vXo,;' he observes, " were petty chapmen, 
 (and that chiefly in eatables or drinkables,) exactly corresponding to our 
 hucksters."— i:<^. ' 
 
 8 The reader will find this class of persons referred to at greater length 
 by Calvin, when commenting on 2 Cor i. 19. (See p. 135.) — Ed. 
 
164 COMMENTARY ON THE CHAP. II. 17. 
 
 they degenerate from the truth, and preach a sort of artificial 
 and spurious Gospel. 
 
 But as of sincerity. The word as here is superfluous, as in 
 many other places.^ In contrast with the corruption that he 
 had made mention of, he makes use, first of all, of the term 
 sincerity, which may be taken as referring to the manner of 
 preaching, as well as to the disposition of the mind. I approve 
 rather of the latter. Secondly, he places in contrast with it a 
 faithful and conscientious dispensation of it, inasmuch as he 
 faithfully delivers to the Church from hand to hand,^ as they 
 say, the Grospel which God had committed to him, and had 
 given him in charge. Thirdly, he subjoins to this a regard 
 to the Divine presence. For whoever has the three follow- 
 ing things, is in no danger of forming the purpose of cor- 
 rupting the word of God. The first is — that we be actuated 
 by a true zeal for God, The second is — that we bear in mind 
 that it is his business that we are transacting, and bring 
 forward nothing but what has come from him. The third 
 is — that we consider, that we do nothing of which he is not 
 the witness and spectator, and thus learn to refer every thing 
 to his judgment. 
 
 In Christ means accoy^ding to Christ. For the rendering 
 of Erasmus, By Christ, is foreign to Paul's intention.^ 
 
 CHAPTER III. 
 
 1. Do we begin again to commend 1. Incipimus rm-sum nos ipsos 
 ourselves ? or need we, as some commendare ? numquid, sieuti qui- 
 others, epistles of commendation to dam, commendaticiis epistolis opus 
 you, or letters of commendation from habemus ad vos ? aut commendati- 
 you ? ciis a vobis ? 
 
 2. Ye are our epistle written in 2. Epistola nostra vos estis, scripta 
 our hearts, known and read of all in cordibus nostris, quse cognoscitur 
 men : et legitur ab omnibus hominibus. 
 
 ^ Thus in Acts xvii. 14, we read that the brethren sent away Paul to 
 go («^j £cr/ rnv ^aXaa-a-etv) as to the sca, where «y? (as) is redundant, in ac- 
 cordance with various instances cited by Wetstein from Pausanias and 
 Arrian of the very same expression. — Ed. 
 
 2 See Calvin on the Corinthians, vol. i. pp. 160, 373, and vol. ii. p. 9. 
 
 2 The expression is rendered by Dr. Bloomfield, " In the name of Christ, 
 as his legates."— J^Jc?. 
 
CHAP. III. 1. SECOND EPISTLE TO THE CORINTHIANS. 165 
 
 3. Forasmuch as ye are mani- 3. Dum palam fit, vos esse Epis- 
 festly declared to be the epistle of tolam Christi, subministratam a 
 Christ ministered by us, Avritten not nobis, scriptam non atramento, sed 
 with ink, but Avith the Spirit of the Spiritu Dei vivi : non in tabulis la- 
 living God ; not in tables of stone, pideis, sed in tabulis cordis carneis.^ 
 but in fleshly tables of the heart. 
 
 1. Do we begin. It appears that tliis objection also was 
 brought forward against him — that he was excessively fond 
 of publishing his own exploits, and brought against him, too, 
 by those who were grieved to find that the fame, which they 
 were eagerly desirous to obtain, was effectually obstructed 
 in consequence of his superior excellence. They had already, 
 in my opinion, found fault wdth the former Epistle, on this 
 ground, that he indulged immoderately in commendations 
 of himself To commend here means to boast foolishly and 
 beyond measure, or at least to recount one's own praises in a 
 spirit of ambition. Paul's calumniators had a plausible 
 pretext — that it is a disgusting^ and odious thing in itself 
 for one to be the trumpeter of his own praises. Paul, how- 
 ever, had an excuse on the ground of necessity, inasmuch as 
 he gloried, only because he was shut up to it. His design 
 also raised him above all calumny, as he had nothing in view 
 but that the honour of his apostleship might remain unim- 
 paired for the edification of the Church ; for had not Christ's 
 honour been infringed upon, he would readily have allowed 
 to pass unnoticed what tended to detract from his own re- 
 putation. Besides, he saw that it was very much against 
 the Corinthians, that his authority was lessened among 
 them. In the first place, therefore, he brings forward their 
 calumny, letting them know that he is not altogether igno- 
 rant as to the kind of talk, that was current among them. 
 
 Have tue need ?■ The answer is suited (to use a common 
 expression) to the person rather than to the thing, though 
 we shall find him afterwards saying as much as was required 
 in reference to the thing itself At present, however, he 
 reproves their malignity, inasmuch as they were displeased, 
 
 1 " Tables de coeur de chair ; ou, tables charnelles du cocur ; o?<, tables 
 du coeur qui sont de chair ;" — " Tables of heart of flesh ; or, fleshly tables 
 of the heart ; or, tables of the heart luliich are of flesh." 
 
 2 « Mai sonnante aux aureiUes ;"— " Sounding ofl"ensively to the ears." 
 
166 COMMENTARY ON THE CHAP. III. 2. 
 
 if he at any time reluctantly, nay even when they themselves 
 constrained him, made mention of the grace that God had 
 bestowed upon him, while they were themselves begging in 
 all quarters for epistles, that were stuffed entirely with flat- 
 tering commendations. He says that he has no need of 
 commendation in words, while he is abundantly commended 
 by his deeds. On the other hand, he convicts them of a 
 greedy desire for glory, inasmuch as they endeavoured to 
 acquire favour through the suffrages of men.^ In this man- 
 ner, he gracefully and appropriately repels their calumny. 
 "We must not, however, infer from this, that it is absolutely 
 and in itself wrong to receive recommendations,^ provided 
 you make use of them for a good purpose. For Paul him- 
 self recommends many ; and this he would not have done 
 had it been unlawful. Two things, however, are required 
 here — first, that it be not a recommendation that is elicited 
 by flattery, but an altogether unbiassed testimony ;^ and 
 secondly, that it be not given for the purpose of procuring 
 advancement for the individual, but simply that it may be 
 the means of promoting the advancement of Christ's king- 
 dom. For this reason, I have observed, that Paul has an 
 eye to tliose who had assailed him with calumnies. 
 
 2. Ye are our Epistle. There is no little ingenuity in his 
 making his own glory hinge upon the welfare of the Corin- 
 thians. " So long as you shall remain Christians, I shall 
 have recommendation enough. For your faith speaks my 
 praise, as being the seal of my apostleship." (1 Cor. ix. 2.) 
 
 When he says — written in our hearts, this may be under- 
 stood in reference to Silvanus and Timotheus, and in that 
 case the meaning will be : " We are not contented with this 
 praise, that we derive from the thing itself. The recom- 
 mendations, that others have, fly about before the eyes of 
 
 1 " Par la faueur et recommandation des hommes ;" — " By the favour 
 and recommendation of men." 
 
 ^ "Letres recommandatoires ;" — " Recommendatory letters." 
 ^ " Enucleatum testimonium ;" — " Vn vray tesmoignage rendu d'vn iuge- 
 ment entier auec prudence et en verite ;" — " A true testimony, given with 
 solid judgment, with prudence, and with truth." Cicero makes use of a 
 similar expression, which Calvtn very probably had in his eye — " Enucle- 
 ata suflfragia ;" — « Votes given judiciouslv, and with an unbiassed judg- 
 ment."— (Cic. Plane. ^.)—Ed. 
 
CHAP. III. 3. SECOND EPISTLE TO THE CORINTHIANS. 167 
 
 men, but this, that we have, has its seat in men's consciences." 
 It may also be viewed as referring in part to the Corinthians, 
 in this sense : " Those that obtain recommendations by dint 
 of entreaty, have not in the conscience what they carry about 
 written upon paper, and those that recommend others often 
 do so rather by way of favour than from judgment. We, on 
 the other hand, have the testimony of our apostleship, on 
 this side and on that, engraven on men's hearts." 
 
 Which is knoiun and read. It might also be read — " Which 
 is known and acknoiuledged," owing to the ambiguity of the 
 word avayvvcdcTKeaOe^ and I do not know but that the latter 
 might be more suitable. I was unwilling, however, to depart 
 from the common rendering, when not constrained to do so. 
 Only let the reader have this brought before his view, that 
 he may consider which of the two renderings is the prefer- 
 able one. If we render it acknoivledged, there will be an 
 implied contrast between an epistle that is sure and of un- 
 questionable authority, and such as are counterfeit.^ And, 
 unquestionably, what immediately follows, is rather on the 
 side of the latter rendering, for he brings forward the IJj^is- 
 tle of Christ, in contrast with those that are forged and pre- 
 tended. 
 
 3. Ye are the Epistle of Christ Pursuing the metaphor, 
 he says that the Epistle of which he speaks was written by 
 Christ, inasmuch as the faith of the Corinthians was his 
 work. He says that it was ministered by him, as if mean- 
 ing by this, that he had been in the place of ink and pen. 
 In fine, he makes Christ the author and himself the instru- 
 ment, that calumniators may understand, that it is with 
 Christ that they have to do, if they continue to speak against 
 
 1 Calvin has had occasion to notice the double signification of this 
 Avord when commenting on 2 Cor. i. 13. See p. 128. An instance of the 
 ambiguity of the word occurs in Matt. xxiv. 15, where the words 'o ivxy;,- 
 ^o-x^v voslrc^ are understood by Kypke as the words, not of the evangehst, 
 but of Christ, and as meaning — ^«He who recognises this, (that is, the 
 completion of Daniel's prophecy by the « abomination of desolation stand- 
 ing where it ought not,') let him take notice and reflect,'] while most other 
 interpreters consider the words in question as an admonition of the evan- 
 gehst to the reader—" Let hmi that readeth understand or take notice" — 
 Ed. 
 
 » « CeUes qui sont attitrees et faites a plaisir ;"— « Such as are procured 
 by'unfair means, and are made to suit convenience." 
 
168 COMMENTARY ON THE CHAP. III. 3. 
 
 him^ with malignity. What follows is intended to increase 
 the authority of that Epistle. The second clause,^ however, 
 has already a reference to the comparison that is afterwards 
 drawn between the law and the gospel. For he takes occa- 
 sion from this shortly afterwards, as we shall see, to enter 
 upon a comparison of this nature. The antitheses here 
 employed — ink and Spiynt, stones and heart — give no small 
 degree of weight to his statements, by way of amplification. 
 For in drawing a contrast between ink and the Spirit of 
 God, and between stones and heart, he expresses more than 
 if he had simply made mention of the Spirit and the heart, 
 without drawing any comparison. 
 
 Not on tables of stone. He alludes to the promise that is 
 recorded in Jer. xxxi. 31, and Ezek. xxxvii. 2^, concerning 
 the grace of the New Testament. / will make, says he, a 
 new covenant with them, not such as I had made with their 
 fojthers ; hut I will write my laws upon their hearts, and 
 engrave them on their inward parts. Farther, / will take 
 away the stony heart from the midst of thee, and I will give 
 thee a heart of flesh, that thou mayest walk in my precepts. 
 (Ezek, xxxvi. 26*, 27.) Paul says, that this blessing was 
 accomplished through means of his preaching. Hence it 
 abundantly appears, that he is a faithful minister of the 
 New Covenant — which is a legitimate testimony in favour 
 of his apostleship. The ejDithet fleshly is not taken here in 
 a bad sense, but means soft and flexible,^ as it is contrasted 
 with stony, that is, hard and stubborn, as is the heart of 
 man by nature, until it has been subdued by the Spirit of 
 God.^ 
 
 4. And such trust have we through 4. Fiduciam autem eiusmodi per 
 Christ to God- ward : Christum habemus erga Deum : 
 
 5. Not that we are sufficient of 6. Non quod idonei simus ex no- 
 ourselves to think any thing as of bis ad eogitandum quicquam, tan- 
 ourselves ; but our sufficiency is of quam ex nobis : sed facultas nostra 
 God. ex Deo est. 
 
 ^ " De son apostre ;" — " Against his apostle." 
 
 8 " Le dernier membre de la sentence ;" — " The last clause of the sen- 
 tence." 
 
 3 " Vn coeur docile et ployable, ou aise a ranger ;" — " A heart that is 
 teachable and flexible, or easy to manage." 
 
 * " Jusques a ce qu'il soit donte et amoUi par le sainct Esprit ;" — " Until 
 it has been tamed and softened by the Holy Spirit. " 
 
CHAP. in. 5. SECOND EPISTLE TO THE CORINTHIANS. 169 
 
 6. \Vlio also hath made us able 6. Qiii nos fecit idoneos miuistros 
 ministers of the new testament ; not Novi testamenti,^ nonl literae, sed 
 of the letter, but of the spirit: for Spiritus: namlitera quidem occidit : 
 the letter killeth, but the spirit giv- Spiritus autem vivificat. 
 
 eth Ufe. 
 
 7. Butifthe ministration of death, 7. Quodsi ministerium mortis in 
 written and engraven in stones, Uteris insculptum in lapidibus fuit 
 was glorious, so that the children of in gloria, ita ut non possent intueri 
 Israel could not stedfastly behold filii Israel in faciem Mosis propter 
 the face of Moses for the glory of gloriam vultus eius, quae aboletur : 
 his countenance ; which glory was 
 
 to be done away : 
 
 8. How shall not the ministration 8. Quomodo non magis ministe- 
 of the Spirit be rather glorious ? rium Spiritus erit in gloria ? 
 
 9. For if the ministration of con- 9. Si enim ministerimn damna- 
 demnation he glory, much more doth tionis, gloria : quomodo non magis 
 the ministration of righteousness abundet {vel, excellat) ministerium 
 exceed in glory. iustitise in gloria ? 
 
 10. For even that which was 10. Etenim quod glorificatum 
 made glorious, had no glory in this fuit, in hac parte, non fuit glorifi- 
 respect, by reason of the glory that catum propter antecellentem glo- 
 excelleth. riam. 
 
 11. For if that which is done away 11. Si enim quod aboletiu-, per 
 was glorious, much more that which gloriam : multo magis quod manet, 
 remaineth is glorious. erit in gloria. 
 
 4. And such confidence. As it was a magnificent com- 
 mendation, that Panl had pronounced to the honour of him- 
 self and his Apostleship, lest he should seem to speak of 
 himself more confidently than was befitting, he transfers 
 the entire glory to God, from whom he acknowledges that 
 he has received everything that he has. " By this boast- 
 ing/' says he, " I extol Grod rather than myself, hy whose 
 grace I am what I am." (1 Cor. xv. 10.) He adds, as he is 
 accustomed to do hy Christ, because he is, as it were, the 
 channel, through which all God's benefits flow forth to us. 
 
 5. Not that we are competent? When he thus disclaims 
 all merit, it is not as if he abased himself in merely pre- 
 tended modesty, but instead of this, he speaks what he truly 
 thinks. Now we see, that he leaves man nothing. For the 
 smallest part, in a manner, of a good work is thought. In 
 other words,^ it has neither the first part of the praise, nor 
 
 1 " Du nouueau Testament, ou, de la iwuuelle alliance ;" — " Of the 
 New Testament, or, of the new covenant.'* 
 
 2 " Non point que "soyons suffisans ;" — " Not that we are sufficient." 
 ^ " Pour le moins ;" — " At least." 
 
] 70 COMMENTARY ON THE CHAP. 111. 6. 
 
 the second ; and yet he does not allow us even this. As it 
 is less to think than to will, how foolish a part do those act, 
 who arrogate to themselves a right will, when Paul does not 
 leave them so much as the power of thinking aught ! ^ Papists 
 have heen misled by the term sufficiency, that is made use 
 of by the Old Interpreter.^ For they think to get off by 
 acknowledging that man is not qualified to form good pur- 
 poses, while in the mean time they ascribe to him a right 
 apprehension of the mind, which, with some assistance from 
 God, may effect something of itself Paul, on the other 
 hand, declares that man is in want, not merely of sufficiency 
 of himself, (avrapKeoav,) but also of comiMency (iKavorrjra,)^ 
 which would be equivalent to idoneitas (fitness), if such a 
 term were in use among the Latins. He could not, there- 
 fore, more effectually strip man bare of every thing good.* 
 
 6. Who hath made us competent.^ He had acknowledged 
 himself to be altogether useless. Now he declares, that, by 
 the grace of God, he has been qualified^ for an office, for 
 
 1 See Institutes, vol. i. pp. 328, 332.— ^c?. 
 
 2 Wiclif (1380) following, as he is wont, the Vulgate, renders the 
 verse as follows : " Not that we ben sufficiente to thenke ony thing of us 
 as of us : but oure sufficience is of God." — Ed. 
 
 3 " La disposition, preparation, et inclination ;" — " Disposition, prepara- 
 tion, and inclination." 
 
 * Charnock, in his " Discourse on the Efficient of Regeneration," 
 makes an interesting allusion to Calvin's exposition of this verse. 
 " Thinking," says he, " is the lowest step in the ladder of preparation ; 
 'tis the first act of the creature in any rational production ; yet this 
 the Apostle doth remove from man, as in every part of it his own act, (2 
 Cor. iii. 5.) Not that we are sufficient of ourselves to think any thing as of 
 ourselves, hut our sufficiency is of God. The word signifies — reasoning : 
 no rational act can be done without reasoning ; this is not purely our own. 
 We have no sufficiency of ourselves, as of ourselves, originally and radi- 
 cally of ourselves, as if we were the author of that sufficiency, either 
 naturally or meritoriously. And Calvin observes, that the word is not 
 eti/TupKuct, but tfiocvoryis — not a sclf -ability , but an aptitude or fitness to any 
 gracious thought. How can we oblige him by any act, since, in every part 
 of it. it is from him, not from ourselves ? For as thinking is the first re- 
 quisite, so it is perpetually requisite to the progress of any rational act, so 
 that every thought in any act, and the whole progress, wherein there must 
 be a whole flood of thoughts, is from the sufficiency of God." — Charnock's 
 Works, vol. ii. p. 149. — Ed. 
 
 * " Lequel aussi nous a rendus suffisans ministres ;" — " Who also hath 
 made us sufficient ministers." 
 
 * It is justly observed by Barnes, that the rendering in our authorized 
 version — " Who hath made us able ministers" — " does not quite meet the 
 
CHAP. III. 6. SECOND EPISTLE TO THE CORINTHIANS. 171 
 
 which he was previously unqualified. From this we infer 
 its magnitude and difficulty, as it can be undertaken by no 
 one, that has not been previously prepared and fashioned for 
 it by God. It is the Apostle's intention, also, to extol the 
 dignity of the gospel. There is, at the same time, no doubt, 
 that he indirectly exposes the poverty of those, who boasted 
 in lofty terms of their endowments, while they were not 
 furnished with so much as a single drop of heavenly grace. 
 
 Not of the letter hut of the spirit. He now follows out 
 the comparison between the law and the gospel, which he 
 had previously touched upon. It is uncertain, however, 
 whether he was led into this discussion, from seeing, that 
 there were at Corinth certain perverse^ devotees of the law, 
 or whether he took occasion from something else to enter 
 upon it. For my part, as I see no evidence, that the false 
 apostles had there confounded the law and the gospel, I am 
 rather of opinion, that, as he had to do with lifeless de- 
 claimers, who endeavoured to obtain applause through mere 
 prating,^ and as he saw, that the ears of the Corinthians 
 were captivated with such glitter, he was desirous to show 
 
 force of the original," as it " would seem to imply that Paul regarded 
 himself and his fellow-labourers as men of talents, and of signal ability ; 
 and that he was inclined to boast of it," while instead of this " he did 
 not esteem himself sufficient for this work in his own strength, (eh. ii. 16 ; 
 iii. 5) ; and he here says, that God had made him sufficient : not able, 
 talented, learned, but sufficient, {Udvuirsv hfixs) ; he has supplied our defi- 
 ciency ; he has rendered us competent or fit ; — if a word may be coined after 
 the manner of the Greek here, ' he has sufficieiiced us for this work.' " The 
 unhappy rendering referred to had originated (as is shown by Granville 
 Penn) in the circumstance, that the Vulgate having rendered the expres- 
 sion — qui idoneos nos fecit ministros, Wiclif translated it as follows : which 
 made us also able mynystris, and that, while Erasmus suggested that it 
 should be rendered — qui idoneos nos fecit ut essemus ministri, quasi dicas, 
 idoneavit — who ftted or qualified us to be ministers — and while, besides, 
 in the first translation from the original Greek, in 1526, Tyndale ren- 
 dered — made us able to minister, Wiclif 's original version from the 
 Latin was recalled, and is now the reading of our authorized version. — 
 Ed. 
 
 1 " Mauuais et inconsiderez ;" — " Wicked and reckless." 
 
 2 « 11 auoit affaire auec des gens qui sans zele preschoycnt I'Euangile, 
 comme qui prononceroit vne harangue pour son plaisir, et n'ayans que le 
 babil, pourchassoyent par cela la faueur des hommes ;" — " He had to do 
 with persons, who without zeal preached the gospel, like one that makes 
 a harangue according to his own Hking, and while they had nothing but 
 mere talk, endeavoured by this means to procure the applause of men." 
 
172 COMMENTARY ON THE CHAP. III. 6. 
 
 them what was the chief excellence of the gospel, and what 
 was the chief praise of its ministers. Now this he makes to 
 consist in the efficacy of the Spirit. A comparison between 
 the law and the gospel was fitted in no ordinary degree to 
 show this. This appears to me to be the reason why he 
 came to enter upon it. 
 
 There is, however, no doubt, that by the term letter, he 
 means the Old Testament, as by the term spirit he means 
 the gospel ; for, after having called himself a minister of the 
 New Testament, he immediately adds, by way of exposition, 
 that he is a minister of the spirit, and contrasts the letter 
 with the spirit. We must now enquire into the reason of 
 this designation. The exposition contrived by Origen has 
 got into general circulation — that by the letter we ought to 
 understand the grammatical and genuine meaning of Scrip- 
 ture, or the literal sense, (as they call it,) and that by the 
 spirit is meant the allegorical meaning, which is commonly 
 reckoned to be the spiritual meaning. Accordingly, during 
 several centuries, nothing was more commonly said, or more 
 generally received, than this — that Paul here furnishes us 
 with a key for expounding Scripture by allegories, while 
 nothing is farther from his intention. For by the term let- 
 ter he means outward preaching, of such a kind as does not 
 reach the heart ; and, on the other hand, by spirit he means 
 living doctrine, of such a nature as worketh effectually (] 
 Thess. ii. 13) on the minds of men,^ through the grace of 
 the Spirit. By the term letter, therefore, is meant literal 
 preaching — that is, dead and ineffectual, perceived only by 
 the ear. By the term spirit, on the other hand, is meant 
 spiritual doctrine, that is, what is not merely uttered with 
 the mouth, but effectually makes its way to the souls of men 
 with a lively feeling. For Paul had an eye to the passage 
 in Jeremiah, that I quoted a little ago, (Jer. xxxi. 31,)^ where 
 the Lord says, that his law had been proclaimed merely with 
 the mouth, and that it had, therefore, been of short duration, 
 because the people did not embrace it in their heart, and he 
 
 * " Es coeurs des aiiditeurs ;" — " In the hearts of the hearers." 
 
 * See p. 168. 
 
CHAP. III. 6. SECOND EPISTLE TO THE CORINTHIANS. 173 
 
 promises the Spirit of regeneration under the reign of Christ, 
 to write his gospel, that is, the new covenant, upon their 
 hearts. Paul now makes it his boast, that the accomplish- 
 ment of that prophecy is to be seen in his preaching, that 
 the Corinthians may perceive, how worthless is the loquacity 
 of those vain boasters, who make incessant noise^ while de- 
 void of the efficacy of the Spirit. 
 
 It is asked, however, -whether God, under the Old Testa- 
 ment, merely sounded forth in the way of an external voice, 
 and did not also speak inwardly to the hearts of the pious by 
 his Spirit. I answer in the first place, that Paul here takes 
 into view what belonged peculiarly to the law ; for although 
 God then wrought by his Spirit, yet that did not take its 
 rise from the ministry of Moses, but from the grace of Christ, 
 as it is said in John i. 17 — The law was given by Moses; but 
 grace and truth came by Jesus Christ. True, indeed, the 
 grace of God did not, during all that time, lie dormant, but 
 it is enough that it was not a benefit that belonged to the 
 law.^ For Moses had discharged his ofiice, when he had 
 delivered to the people the doctrine of life, adding threat en- 
 ings and promises. For this reason he gives to the law the 
 name of the letter, because it is in itself a dead preaching ; 
 but the gospel he calls spirit, because the ministry of the 
 gospel is living, nay, lifegiving. 
 
 I answer secondly, that these things are not affirmed ab- 
 solutely in reference either to the law or to the gospel, but 
 in respect of the contrast between the one and the other ; 
 for even the gospel is not always spirit. When, however, we 
 come to compare the two, it is truly and properly affirmed, 
 that the nature of the law is to teach men literally, in such 
 a way that it does not reach farther than the ear ; and that, 
 on the other hand, the nature of the gospel is to teach spi- 
 7'itually, because it is the instrument of Christ's grace. This 
 depends on the appointment of God, who has seen it meet 
 to manifest the efficacy of his Spirit more clearly in the 
 
 ^ '* Orient et gazouillent ;" — " Cry and chirp." 
 
 2 " U suffit, que ce n'estoit point par le moyen de la loy : car elle n'auoit 
 point cela de propre ;" — " It is enough that it was not by means of the 
 law ; for it did not belong pecuharly to it." 
 
] 74 COMMENTARY ON THE CHAP. III. 6. 
 
 gospel than in the law, for it is his work exclusively to teach 
 effectually the minds of men. 
 
 When Paul, however, calls himself a Minister of the Spirit, 
 he does not mean by this, that the grace of the Holy Spirit 
 and his influence, were tied to his preaching, so that he 
 could, whenever he pleased, breathe forth the Spirit along 
 with the utterance of the voice. He simply means, that 
 Christ blessed his ministry, and thus accomplished what 
 was predicted respecting the gospel. It is one thing for 
 Christ to connect his influence with a man's doctrine,^ and 
 quite another for the man's doctrine^ to have such efficacy 
 of itself We are, then, Ministers of the Spirit, not as if we 
 held him inclosed within us, or as it were captive — not as if 
 we could at our pleasure confer his grace upon all, or upon 
 whom we pleased — but because Christ, through our instru- 
 mentality, illuminates the minds of men, renews their hearts, 
 and, in short, regenerates them wholly.^ It is in consequence 
 of there being such a connection and bond of union between 
 Christ's grace and man's efibrt, that in many cases that is 
 ascribed to the minister which belongs exclusively to the 
 Lord. For in that case it is not the mere individual that is 
 looked to, but the entire dispensation of the gospel, which 
 consists, on the one hand, in the secret influence of Christ, 
 and, on the other, in man's outward eflbrts. 
 
 For the letter killeth. This passage was mistakingly per- 
 verted, first by Origen, and afterwards by others, to a spu- 
 rious signification. From this arose a very pernicious error 
 — that ^of imagining that the perusal of Scripture would be 
 not merely useless, but even injurious,* unless it were drawn 
 out into allegories. This error was the source of many 
 evils. For there was not merely a liberty allowed of adul- 
 terating the genuine meaning of Scripture,^ but the more of 
 
 ^ " Au ministere de I'homme qui enseigne ;" — " To the ministry of the 
 man that teaches." 
 
 2 " La doctrine de I'homme, c'est a dire, son ministere ;"— " The doctrine 
 of the man, that is to say, his ministry." 
 
 3 The reader will find the same subject largely treated of by Calvin, 
 when commenting on 1 Cor. iii. 6. See Calvin on the Corinthians, vol. 
 i. pp. 128-9.—^^. 
 
 * " Dangereuse ;" — " Dangerous." 
 
 * " De corrompre et desguiser le vray et naturel sens de 1' Escriture ;" 
 
CHAP. III. 7. SECOND EPISTLE TO THE CORINTHIANS. 1 75 
 
 audacity any one had in this manner of acting, so much the 
 more eminent an interpreter of Scrii:)ture was he accounted. 
 Thus many of the ancients recklessly played with the sacred 
 word of God/ as if it had been a ball to be tossed to and 
 fro. In consequence of this, too, heretics had it more in 
 their power to trouble the Church ; for as it had become a 
 general practice to make any passage whatever^ mean any- 
 thing that one might choose, there was no frenzy so absurd 
 or monstrous, as not to admit of being brought forward under 
 some pretext of allegory. Even good men themselves were 
 carried headlong, so as to contrive very many mistaken opin- 
 ions, led astray through a fondness for allegory. 
 
 The meaning of this passage, however, is as follows — that^ 
 if the word of God is simply uttered with the mouth, it ia 
 an occasion of death, and that it is lifegiving, only when it is 
 received with the heart. The terms letter and spirit, there- 
 fore, do not refer to the exposition of the word, but to ita 
 influence and fruit. Why it is that the doctrine merely 
 strikes upon the ear, without reaching the heart, we shall see 
 presently. 
 
 7. But if the ministry of death. He now sets forth the 
 dignity of the gospel by this argument — that God conferred 
 distinguished honour upon the law, which, nevertheless, is 
 nothing in comparison with the gospel. The law was ren- 
 dered illustrious by many miracles. Paul, however, touches 
 here upon one of them merely — that the face of Moses shone 
 with such splendour as dazzled the eyes of all. That splen- 
 dour was a token of the glory of the law. He now draws an 
 
 — " Of corrupting and disguising the true and natural meaning of Scrip- 
 ture." 
 
 ^ " Can you seriously think the Scriptures," says Rev. Andrew Fuller, in 
 his Thoughts on Preaching, " to be a book of riddles and conundrums, and 
 that a Christian minister is properly employed in giving scope to his fancy 
 in order to discover their solution? .... All Scripture is profitable in 
 some way, some for doctrine, some for reproof, some for correction, and 
 some for instruction in righteousness, but all is not to be turned into alle- 
 gory. If we must play, let it be with things of less consequence than the 
 word of the eternal God." — Fuller's Worths, vol. iv. p. 694. The attentive 
 reader cannot fail to observe, how very frequently our author exposes, in 
 the strongest terms, the exercise of mere fancy in the interpretation of the 
 Holy Scriptures. See Calvin on the Corinthians, vol. i. p. 294. — Ed. 
 
 - " Vn propos et vn mot ;" — " A passage and a word." 
 
1 76 COMMENTARY ON THE CHAP. III. 7. 
 
 argument from the less to the greater — that it is befitting, 
 that the glory of the gospel should shine forth with greater 
 lustre, inasmuch as it is greatly superior to the law. 
 
 In the first place, he calls the law the ministry of death. 
 Secondly, he says, that the doctrine of it was written in let- 
 ters, and with ink. Thirdly, that it was engraven on stones. 
 Fourthly, that it was not of perpetual duration ; but, instead 
 of this, its condition was temporary and fading. And, fifthly, 
 he calls it the ministry of condemnation. To render the 
 antitheses complete, it would have been necessary for him to 
 employ as many corresponding clauses in reference to the 
 gospel ; but he has merely spoken of it as being the ministry 
 of the Spirit, and of righteousness, and as enduring for ever. 
 If you examine the words, the correspondence is not com- 
 plete, but so far as the matter itself is concerned, what is 
 expressed is sufficient.^ For he had said that the Spirit 
 giveth life, and farther, that men's hearts served instead of 
 stones, and disposition in the place of ink. 
 
 Let us now briefly examine those attributes of the law 
 and the gospel. Let us, however, bear in mind, that he is 
 not speaking of the whole of the doctrine that is contained 
 in the law and the Prophets ; and farther, that he is not 
 treating of what happened to the fathers under the Old Tes- 
 tament, but merely notices what belongs peculiarly to the 
 ministry of Moses. The law was engraven on stones, and 
 hence it was a literal doctrine. This defect of the law re- 
 quired to be corrected by the gospel, because it could not 
 
 ^ Piscator brings out the comparison here drawn by the Apostle between 
 the law and the gospel, as presenting eight points of contrast, as follows : — 
 
 1. Novi Testamenti. (New Tes- 1. Veteris Testamenti. (Old Tes- 
 
 tament.) tament.) 
 
 2. Spiritus. (Spirit.) 2. Literse. (Letter.) 
 
 3. Vitffi. (Life.) 3. Mortis. (Death.) 
 
 4. Inscriptum cordibus. (Written 4. Inscriptmn lapidibus. (Writ- 
 
 on men's hearts.) ten on stones.) 
 
 5. Semper durans. (Everlasting.) 5. Abolendum. (To be done 
 
 away.) 
 
 6. Justitiae. (Righteousness.) 6. Damnationis. (Condemnation.) 
 7.^Excellenter gloriosum. (Emi- 7. Illius Respectu u'^o^ov. (Com- 
 
 nently glorious.) paratively devoid of glory . ) 
 
 8. Perspicuum. (Clear.) 8. Obscurum. (Obscure.) 
 
 Piscatoris Scholia in Epist. ii. ad Corinth. — Ed. 
 
CHAP. III. 7. SECOND EPISTLE TO THE CORINTHIANS. 177 
 
 but be brittle, so long as it was merely engraven on tables 
 of stone. The gospel, therefore, is a holy and inviolable 
 covenant, because it was contracted by the Spirit of God, 
 acting as security. From this, too, it follows, that the law 
 w^as the ministry of condemnation and of death ; for when 
 men are instructed as to their duty, and hear it declared, 
 that all who do not render satisfaction to the justice of God 
 are cursed, (Deut. xxvii. 26,) they are convicted, as under 
 sentence of sin and death. From the law, therefore, they 
 derive nothing but a condemnation of this nature, because 
 God there demands what is due to him, and at the same 
 time confers no power to perform it. The gospel, on the 
 other hand, by which men are regenerated, and are recon- 
 ciled to God, through the free remission of their sins, is the 
 ministry of righteousness, and, consequently, of life also. 
 
 Here, however, a question arises : As the gospel is the 
 odour of death unto death to some, (2 Cor, ii. 16,) and as 
 Christ is a rock of offence, and a stone of stumbling set for 
 the ruin of many} (Luke ii. 34 ; 1 Peter ii. 8,) why does he 
 represent, as belonging exclusively to the law, what is com- 
 mon to both ? Should you reply, that it happens acciden- 
 tally that the gospel is the source of death, and, accord- 
 ingly, is the occasion of it rather than the cause, inasmuch 
 as it is in its own nature salutary to all, the difficulty will 
 still remain unsolved ; for the same answer might be re- 
 turned with truth in reference to the laAV. For we hear what 
 Moses called the people to bear witness to — that he had 
 set before them life and death. (Deut. xxx. 15.) We hear 
 what Paul himself says in Rom. vii. 10 — that the law has 
 turned out to our ruin, not through any fault attaching 
 to it, but in consequence of our wickedness. Hence, as 
 the entailing of condemnation upon men is a thing that 
 happens alike to the law and the gospel, the difficulty still 
 remains. 
 
 My answer is this — that there is, notwithstanding of this, 
 a great diiference between them ; for although the gospel is 
 an occasion of condemnation to many, it is nevertheless, on 
 
 ^ The occasion of the ruin of unbelievers is explained by Calvin at 
 considerable length in the Harmony, vol. i. pp. 148, 149. — Ed. 
 VOL. II. M 
 
178 COMMENTARY ON THE CHAP. III. 7. 
 
 good grounds, reckoned tlie doctrine of life, because it is 
 the instrument of regeneration, and offers to us a free recon- 
 ciliation with God. The law, on the other hand, as it simply 
 prescribes the rule of a good life, does not renew men's 
 hearts to the obedience of righteousness, and denounces 
 everlasting death upon transgressors, can do nothing but 
 condemn} Or if you prefer it in another way, the office of 
 the law is to show us the disease, in such a way as to show 
 us, at the same time, no hope of cure : the office of the gospel 
 is, to bring a remedy to those that were past hope. For as 
 the law leaves man to himself, it condemns him, of neces- 
 sity, to death ; while the gospel, bringing him to Christ, 
 opens the gate of life. Thus, in one word, we find that it 
 is an accidental property of the law, that is perpetual and 
 inseparable, that it killeth; for as the Apostle says elsewhere, 
 (Gal. iii. 10,) All that remain under the law are subject to 
 the curse. It does, not, on the other hand, invariably happen 
 to the gospel, that it kills, for in it is revealed the inghteous- 
 ness of God from faith to faith, and therefore it is i\ie power 
 of God unto salvation to every one that helieveth. (Rom i. 
 17, 18.)^ 
 
 It remains, that we consider the last of the properties that 
 are ascribed. The Apostle says, that the law was but for 
 a time, and required to be abolished, but that the gospel, on 
 the other hand, remains for ever. There are various reasons 
 why the ministry of Moses is pronounced transient, for it 
 was necessary that the shadows should vanish at the coming 
 of Christ, and that statement — The law and the Pro^^hets 
 
 1 " Elle ne nous pent apporter autre chose que condemnation ;" — " It 
 can bring us nothing but condemnation." 
 
 2 Turretine, in his Institutes of Controversial Theology, (vol. ii. p. 159,) 
 gives a much similar view of the matter, of which Calvin here treats. 
 " Quando lex vocatur litera occidens, et ministerium mortis et condemna- 
 tionis, (2 Cor. iii. 6, 7, 8, 9,) intelligenda est non per se et natura sua, sed 
 per accidens, ob corruptionem hominis, non absolute et simpliciter, sed 
 secundum, quid quando spectatur ut foedus operum, opposite ad foedus 
 gratise ;" — " When the law is called a killing letter, and the ministry of 
 death and condemnation, (2 Cor. iii. 6, 7, 8, 9.) it must be imderstood to 
 be so, not in itself and in its own nature, but accidentally, in consequence 
 of man's corruption — not absolutely and expressly, but relatively, when 
 viewed as a covenant of works, as contrasted with the covenant of grace." 
 —Ed. 
 
CHAP. III. 10. SECOND EPISTLE TO THE CORINTHIANS. 1 79 
 
 were until John — (Matt. xi. 18) — applies to more tlian tlie 
 mere shadows. For it intimates, tliat Christ has put an end 
 to the ministry of Moses, which was peculiar to him, and is 
 distinguished from the gospel. Finally, the Lord declares 
 by Jeremiah, that the weakness of the Old Testament arose 
 from this — that it was not engraven on men's hearts. (Jer. 
 xxxi. 32, 33.) For my part, I understand that abolition of 
 the law, of which mention is here made, as referring to the 
 whole of the Old Testament, in so far as it is opposed to the 
 gospel, so that it corresponds with the statement — The law 
 and the Prophets were until John. For the context requires 
 this. For Paul is not reasoning here as to mere ceremonies, 
 but shows how much more powerfully the Spirit of God 
 exercises his power in the gospel, than of old under the law. 
 
 So that they could not look. He seems to have had it in 
 view to reprove, indirectly, the arrogance of those, who de- 
 spised the gospel as a thing that was excessively mean,^ so 
 that they could scarcely deign to give it a direct look. " So 
 great,'' says he, " was the splendour of the law, that the 
 Jews could not endure it. What, then, must we think of 
 the gospel, the dignity of which is as much superior to that 
 of the law, as Christ is more excellent than Moses?" 
 
 10. What was 7-ende7^ed glorious. This is not a correction 
 of what goes before, but rather a confirmation ; for he means 
 that the glory of the law is extinguished when the gospel 
 comes forth. As the moon and stars, though in themselves 
 they are not merely luminous, but diffuse their light over 
 the whole earth, do, nevertheless, disappear before the bright- 
 ness of the sun ; so, however glorious the law was in itself, 
 it has, nevertheless, no glory in comparison with the excel- 
 lence of the gospel. Hence it follows, that we cannot suffi- 
 ciently prize, or hold in sufficient esteem the glory of Christ, 
 which shines forth in the gospel, like the splendour of the 
 sun when beaming forth ; and that the gospel is foolishly 
 handled, nay more, is shamefully profaned, where the power 
 and majesty of the Spirit do not come forth to view, so as 
 to draw up men's minds and hearts heavenward. 
 
 1 " Trop abiecte et contemptible :*' — " Excessively mean and contemp- 
 tible." 
 
180 
 
 COMMENTARY ON THE 
 
 CHAP. III. 12. 
 
 12. Seeing then tliat we have 
 such hope, we use great plamness 
 of speech : 
 
 13. And not as Moses, which put 
 a vail over his face, that the chil- 
 dren of Israel could not steadfastly 
 look to the end of that which is 
 abolished : 
 
 14. But their minds were blinded : 
 for unti] this day remaineth the same 
 vail untaken away in the reading of 
 the old testament ; which vail is 
 done away in Christ. 
 
 15. But even unto this day, when 
 Moses is read, the vail is upon their 
 heart. 
 
 16. Nevertheless, when it shall 
 turn to the Lord, the vail shall be 
 taken away. 
 
 17. Now the Lord is that Spirit : 
 and where the Spirit of the Lord is, 
 there is liberty. 
 
 18. But we all, with open face 
 beholding as in a glass the glory of 
 the Lord, are changed into the same 
 image, from glory to glory, even as 
 by the Spirit of the Lord. 
 
 12. Habentes igitur hanc spem, 
 multa fiducia {vel, libertate) utimur. 
 
 13. Et non quemadmodum Moses 
 (Exod. xxxiv. 33-35) ponebat vela- 
 men ante faciem suam, ut non intu- 
 erentur fihi Israel in finem eius quod 
 aboletur.i 
 
 14. Sed excoecati sunt^ sensus 
 eorum : nam usque in hunc diem 
 velamen illud in lectione Veteris 
 Testamenti^ manet : nee tollitur, eo 
 quod aboletur per Christum.* 
 
 15. Sed usque in hodiernum diem, 
 quum legitur Moses, velamen eorum 
 cordibus impositum est. 
 
 16. At ubi con versus fiierit ad 
 Dominum, auferetur velamen. 
 
 17. Dominus Spiritus est: ubi 
 autem Spiritus Domini, ilhc liber- 
 tas. 
 
 18. Nos autem omnes retecta fa- 
 cie gloriam Domini in speculo con- 
 spicientes, in eandem imagmem 
 transformamur a gloria in gloriam, 
 tanquam a Domini Spiritu. 
 
 ^ " Ne regardassent a la fin de ce qui deuoit prendre fin ;" ou, " ne veis- 
 sent de bout de ce," &c. ; ou, " ne veissent iusqu'au fons de ce qui," &c. ; 
 — " Could not look to the end of what requu'ed to be abolished ;" or, " could 
 not see to the close of what," &c. ; or, " could not see to the bottom of 
 what," &c. 
 
 2 " Aueuglez ou endurcis;" — " Bhnded or hardened." 
 
 3 " The Apostle says, (2 Cor. iii. 14,) speaking of his countrymen — 
 ' Until this day remaineth the veil untaken away in the reading of the Old 
 Testament/ Q"^' t^ uvxyveua-u rJjj Toikaicis lia.6viKyi5 .^ The word in this 
 application is always rendered in our language Testament. We have in 
 this followed the Vulgate, as most modern translators also have done. In 
 the Geneva French, the word is rendered both ways in the title, that the 
 one may serve in explaining the other. ' Le Nouveau Testament, c'est a 
 dire. La Nouvelle Alliance ;' — ( ' The New Testament, that is to say. The 
 New Covenant,') in which they copied Beza, who says — ' Testamentmn 
 Novum, sive Foedus No\aim ;' — (« The New Testament, or the New Cove- 
 nant.') That the second rendering of the word is the better version, is 
 unquestionable ; but the title appropriated by custom to a particular book 
 is on the same footing with a proper name, which is hardly considered as 
 a subject for criticism. Thus we call Caesar's Diary Ctesar's Commen- 
 taries, from their Latin name, though very different in meaning from the 
 EngUsh word." — Cantphell on the Gospels, Dissertation v. p. iii. sect. 3. 
 —Ed. 
 
 * " Pource qu'elle est abolie, ou, laquelle est ;" — " Because it is abol- 
 ished, or, which is." 
 
CHAP. III. 12. SECOND EPISTLE TO THE CORINTHIANS. 181 
 
 12. Having therefore this hope. Here lie advances still 
 farther, for he does not treat merely of the nature of the law, 
 or of that enduring quality of which we have spoken, hut 
 also of its abuse. True, indeed, this also belonged to its 
 nature, that, being covered with a veil, it was not so manifest 
 to the eye, and that by its brightness it inspired terror, and 
 accordingly Paul says elsewhere, what amounts to the same 
 thing — that the people of Israel had received from it the 
 spirit of bondage unto fear. (Rom. viii. 1 5.) Here, however, 
 he speaks rather of an abuse that was foreign and adventi- 
 tious.^ There was at that time in all quarters a grievous 
 stumbling-block arising from the wantonness of the Jews, 
 inasmuch as they obstinately rejected Christ.^ In conse- 
 quence of this, weak consciences were shaken, being in 
 doubt, whether they should embrace Christ, inasmuch as he 
 was not acknowledged by the chosen people.^ This kind of 
 scruple the Apostle removes, by instructing them, that their 
 blindness had been prefigured even from the beginning, 
 inasmuch as they could not behold the face of Moses, except 
 through the medium of a veil. As, therefore, he had stated 
 previously, that the law was rendered glorious by the lustre 
 of Moses' countenance, so now he teaches, that the veil was 
 an emblem of the blindness that was to come upon the people 
 of Israel, for the person of Moses represents the law. The 
 Jews, therefore, acknowledged by this, that they had not 
 eyes to behold the law, except when veiled. 
 
 This veil, he adds, is not taken away, except by Christ. 
 From this he concludes, that none are susceptible of a right 
 apprehension, but those who direct their minds to Christ.'* 
 In the first place, he draws this distinction between the law 
 and the Gospel — that the brightness of the former rather 
 dazzled men's eyes, than enlightened them, while in the lat- 
 
 ^ " D'vn abus accidental, et qui estoit venu d'ailleurs ;" — " Of an abuse 
 that was accidental, and that had come from another quarter." 
 
 2 " De ce qu'ils reiettoyent lesus Christ d'vne maUce endurcie :" — " In- 
 asmuch as they rejected Christ with a hardened malice." 
 
 3 " Yeu que le peuple esleu ne le recognoissoit point pour Sauueur ;" — 
 "Inasmuch as the chosen people did not acknowledge him as a Saviour." 
 
 * " Ceux qui appliquent leur entendement a cognoistre Christ;" — 
 " Those who apply their understandings to the knowledge of Christ." 
 
182 COMMENTARY ON THE CHAP. III. 14. 
 
 ter, Christ's glorious face is clearly beheld. He now trium- 
 phantly exults, on the ground that the majesty of the GosjdcI 
 is not terrific, but amiable^ — is not hid, but is manifested 
 familiarly to all. The term Trapfrnala, confidence, he employs 
 here, either as meaning an elevated magnanimity of spirit, 
 with which all ministers of the Gospel ought to be endowed, 
 or as denoting an open and full manifestation of Christ ; and 
 this second view is the more probable, for he contrasts this 
 confidence with the obscurity of the law.^ 
 
 13. Not as Moses. Paul is not reasoning as to the inten- 
 tion of Moses. For as it was his office, to publish the law^ to 
 his people, so, there can be no doubt that he was desirous, 
 that its true meaning should be apprehended by all, and 
 that he did not intentionally involve his doctrine in obscurity, 
 but that the fault was on the'part of the people. As, there- 
 fore, he could not renew the minds of the hearers, he was 
 contented with faithfully discharging the duty assigned to 
 him. Nay more, the Lord having commanded him to put a 
 veil betw^een his face and the eyes of the beholders, he 
 obeyed. Nothing, therefore, is said here to the dishonour of 
 Mo^es, for he was not required to do more than the commis- 
 sion, that was assigned to him, called for. In addition to 
 this, that bluntness, or that weak and obtuse vision, of which 
 Paul is now speaking, is confined to unbelievers exclusively, 
 because the law though wrapt up in figures,^ did neverthe- 
 less impart wisdom to babes, Ps. xix. 7.^ 
 
 14. Their understandings were blinded. He lays the 
 whole blame upon them, inasmuch as it was owing to their 
 
 ^ " Aimable, et attrayante ;" — " Amiable, and attractive." 
 2 " We speak not only with all confidence, but with all imaginable plain- 
 ness; keeping back nothing; disguising nothing; conceahng nothing; and 
 here we differ greatly from Jewish doctors, and from the Gentile philoso- 
 phers, who affect obscurity, and endeavour, by figures, metaphors, and 
 allegories, to hide everything from the ^oilgar. But we wish that all may 
 hear; and we speak so that all may understand." — Dr. Adam Clarke. — 
 Ed. 
 
 * " Figures et ombres ;" — " Figures and shadows." 
 
 * " The clause rendered in our authorized version — making wise the 
 simple, is rendered by Calvin, instructing the babe in wisdom. In Tyn- 
 dale's Bible the reading is, ' And giveth wisdom even unto babes.' Babes 
 is the word used in most of the versions." — Calvin on the Psalms, vol. i. 
 p. 317, n. 2. — Ed. 
 
CHAP. III. 16. SECOND EPISTLE TU THE COKINTHIANS. 18o 
 
 blindness, that they did not make any proficiency in the 
 doctrine of the law. He afterwards adds, That veil remain- 
 eth even until this day. By this he means, that that dulness 
 of vision was not for a single hour merely, but prefigured 
 what the condition of the nation would be in time to come. 
 " That veil with which Moses covered his face, when pub- 
 lishing the law, was the emblem of a stupidity, that would 
 come upon that people, and would continue upon them for a 
 long period. Thus at this day, when the law is preached to 
 them, in hearing they hear not, and in seeing they see not. 
 (Matt. xiii. 13.) There is no reason, however, why we 
 should be troubled, as though some new thing had happened. 
 (1 Peter iv. 1 2.) God has shown long ago under the type 
 of the veil, that it would be so. Lest, however, any blame 
 should attach to the law, he again repeats it, tliat their hearts 
 luere covered with a veil. 
 
 And it is not removed, because it is done away through 
 Christ. He assigns a reason, why they are so long in blind- 
 ness in the midst of light. For the law is in itself bright, 
 but it is only when Christ appears to us in it, that we enjoy 
 its splendour. The Jews turn away their eyes as much as 
 they can from Christ. It is not therefore to be wondered, 
 if they see nothing, refusing as they do to behold the sun. 
 This blindness on the part of the chosen people, especially as 
 it is so long continued, admonishes us not to be lifted up 
 with pride, relying on the benefits that God has conferred 
 upon us. This point is treated of in Rom. xi. 20. Let, how- 
 ever, the reason of this blindness deter us from contempt of 
 Christ, which God so grievously punislies. In the mean 
 time, let us learn, that without Christ, the Sun of righteous- 
 ness, (Mai. iv. 2,) there is no light even in the law, or in 
 the whole word of God. 
 
 16. But when he shall have turned to the Lord. This 
 passage has hitherto been badly rendered, for both Greek 
 and Latin writers have thouo^ht that the word Israel was to 
 be understood, whereas Paul is speaking of Moses. He had 
 said, that a veil is upon the hearts of tlie Jews, when Moses 
 is read. He immediately adds, As soon as he will have 
 turned to the Lord, the veil luill be taken away. Who does 
 
184 COMMENTARY ON THE CHAP. III. l7. 
 
 not see, that this is said of Moses, that is, of the law ? For 
 as Christ is the end} of it, (Rom. x. 4,) to which it ought to 
 be referred, it was turned away in another direction, when 
 the Jews shut out Christ from it. Hence, as in the law^ 
 they wander into by-paths, so the law, too, becomes to them 
 involved like a labyrinth, until it is brought to refer to its 
 end, that is, Christ. If, accordingly, the Jews seek Christ 
 in the law, the truth of God will be distinctly seen by 
 them,^ but so long as they think to be wise without Christ, 
 they will wander in darkness, and will never arrive at a 
 right understanding of the law. Now what is said of the 
 law applies to all Scripture — that where it is not taken as 
 referring to Christ as its one aim, it is mistakingly twisted 
 and perverted."* 
 
 17. The Lord is the Spirit This passage, also, has been 
 misinterpreted, as if Paul had meant to say, that Christ is 
 of a spiritual essence, for they connect it with that statement 
 in John iv. 24, God is a Spirit The statement before us, 
 however, has nothing to do with Christ's essence, but simply 
 points out his office, for it is connected with what goes 
 before, where we found it stated, that the doctrine of the 
 law is literal, and not merely dead, but even an occasion of 
 death. He now, on the other hand, calls Christ its spirit,^ 
 meaning by this, that it will be living and life-giving, only 
 if it is breathed into by Christ. Let the soul be connected 
 with the body, and then there is a living man, endowed 
 with intelligence and perception, fit for all vital functions.^ 
 Let the soul be removed from the body, and there will 
 remain notliing but a useless carcase, totally devoid of 
 feeling. 
 
 ^ " La fin et I'accompUssement d'icelle ;"— " The end and accomplish- 
 ment of it." 
 
 2 « En lisant la Loy ;" — « In reading the Law." 
 
 3 " lis y trouuerout clairement la pure verite' de Dieu ;" — " They will 
 clearly discover in it the pure truth of God." 
 
 * " C'est la destourner hors de son droit sens et du tout la peruertir:" — 
 " This is to turn it away from its right meaning, and altogether to per- 
 vert it." 
 
 5 " L'esprit de la Loy ;"— « The spirit of the law." 
 
 ^ " Tons mouuemens et operations de la vie ;" — " All the movements 
 and operations of life." 
 
CHAP. III. 17. SECOND EPISTLE TO THE CORINTHIANS. 185 
 
 The passage is deserving of particular notice,^ as teaching 
 us, in what way we are to reconcile those encomiums which 
 David pronounces upon the law — (Psalm xix. 7, 8) — "the 
 law of the Lord converteth souls, enlighteneth the eyes, im- 
 parteth wisdom to babes," and passages of a like nature, with 
 those statements of Paul, which at first view are at variance 
 with them — that it is the ministry of sin and death — the 
 letter that does nothing but kill. (2 Cor. iii. 6, 7.) For 
 when it is animated by Christ,^ those things that David 
 makes mention of are justly applicable to it. If Christ is 
 taken away, it is altogether such as Paul describes. Hence 
 Christ is the life of the law.^ 
 
 Where the Spirit of the Lord. He now describes the man- 
 ner, in which Christ gives life to the law — by giving us his 
 Spirit. The term Spirit here has a different signification 
 from what it had in the preceding verse. There, it denoted 
 the soul, and was ascribed metaphorically to Christ. Here, 
 on the other hand, it means the Holy Spirit, that Christ 
 himself confers upon his people. Christ, however, by rege- 
 nerating us, gives life to the law, and shows himself to be 
 the fountain of life, as all vital functions proceed from man^s 
 soul. Christ, then, is to all (so to speak) the universal soul, 
 not in respect of essence, but in respect of grace. Or, if you 
 prefer it, Christ is the Spirit, because he quickens us by 
 the life-giving influence of his Spirit.^ 
 
 He makes mention, also, of the blessing that we obtain 
 from that source. " There," says he, " is liberty." By the 
 term liberty I do not understand merely emancipation from 
 the servitude of sin, and of the flesh, but also that confidence, 
 which we acquire from His bearing witness as to our adop- 
 tion. For it is in accordance with that statement — We have 
 not again received the spirit of bondage, to fear, &c. (Rom. 
 viii. 15.) In that passage, the Apostle makes mention of 
 
 ^ " Voici vn beau passage, et bien digne d'estre note ;" — "Here is a beau- 
 tiful passage, and well deserving to be carefully noticed." 
 
 2 " Quand Tame luy est inspiree par Christ ;" — " When a soul is breath- 
 ed into by Christ." 
 
 3 " La vie et I'esprit de la Loy ;" — " The life and spirit of the Law." 
 
 * " Par I'efficace et viue vertu de son Sainct Esprit ;" — " By the efficacy 
 and living influence of his Holy Spirit." 
 
1S6 COMMENTARY ON THK CHAP III. IS. 
 
 two things — hondagej and /ear. The opposites of these are 
 liberty and conjidence. Thus I acknowledge, that the in- 
 ference drawn from this passage by Augustine is correct — 
 that we are by nature the slaves of sin, and are made free 
 by the grace of regeneration. For, where there is nothing 
 but the bare letter of the law, there will be only the domi- 
 nion of sin, but the term Liberty ^ as I have said, I take in a 
 more extensive sense. The grace of the Spirit might, also, 
 be restricted more particularly to ministers, so as to make 
 this statement correspond with the commencement of the 
 chapter, for ministers require to have another grace of the 
 Spirit, and another liberty from what others have. The former 
 signidcation, however, pleases me better, though at the same 
 time I have no objection, that this should be applied to eveiy 
 one according to the measure of his gift. It is enough, if 
 we obseiTO, that Paul here points out the efficacy of the 
 Spirit, which we experience for our salvation — as many of 
 us, as have been regenerated by his grace, 
 
 IS. But tve all, with tinveiled face. I know not how it had 
 come into the mind of Erasmus, to apply to ministers ex- 
 clusively, what is evidently common to all believers. The 
 word KaroTrrpiXeo-Oair, it is tnie, has a double signification 
 among the Greeks, for it sometimes means to hold out a 
 miiTor to be looked into, and at other times to look into a 
 mirror when presented.^ The old interpreter, however, has 
 correctly judged, that the second of these is the more suit- 
 able to the passage before us. I have accordingly followed 
 his rendering." Xor is it without good reason, that Paul 
 has added a term of universality — " We all" says he : for he 
 takes in the whole body of the Church. It is a conclusion 
 that suits well with the doctrine stated previously — that we 
 
 ^ " It is made iise of in the forn>er sense by Plutarch, (2. 894. D.) It 
 is more frequently employed in the latter signification. Thus Plato says. 
 Tut; uit'vt'jTt r-jyiSilksvs x x't , t t ^ i Z t <r ^ m—^^ Re ndvised dnmken persons to 
 look at theiihseh'ts in a mirror." So also Diogenes Laert. (in Soorate) 
 H|^3« h ravi tisvt cursx»v xiLT^rr^iXsrittt. He thought that yoimg men 
 should frequently look at themselves in a mirror. — Ed. 
 
 3 Wiclif (13S0) following, as he is wont to do, the Vulgate, renders as 
 follows: •• And alle we that with open face seen the glorie of the Lord,'' 
 Calven's rendering, it will be observed, is — - In specido couspicientes ;" 
 — '• beholding in a mirror."' — Ed. 
 
CHAP. III. 18. SECOND EPISTLE TO THE CORINTHIANS. 187 
 
 have in the gospel a clear revelation from God. As to this, 
 we shall see something farther in the fourth chapter. 
 
 lie points out, however, at the same time, both the 
 strength of the revelation, and our daily progress.^ For he 
 has employed such a similitude to denote three things : first, 
 That we have no occasion to fear obscurity, when we ap- 
 proach the gospel, for God there clearly discovers to us His 
 face f secondly, That it is not befitting, that it should be a 
 dead contemplation, but that we should be transformed by 
 means of it into the image of God ; and, thirdly, that the 
 one and the other are not accomplished in us in one moment, 
 but we must be constantly making progress both in the 
 knowledge of God, and in conformity to His image, for this 
 is the meaning of the expression— /rom glory to glory. 
 
 When he adds, — as hy the Spirit of the Lord, he again re- 
 minds of what he had said — that the whole excellence of the 
 gospel depends on this, that it is made life-giving to us 
 by the grace of the Holy Spirit. For the particle of com- 
 parison — as, is not employed to convey the idea of something 
 not strictly applicable, but to point out the manner. Ob- 
 serve, that the design of the gospel is this — that the image 
 of God, which had been effaced by sin, may be stamped anew 
 upon us, and that the advancement of this restoration may 
 be continually going forward in us during our whole life, 
 because God makes his glory shine forth in us by little and 
 little. 
 
 There is one question that may be proposed here. " Paul 
 says, that we behold God's face with an unveiled face,^ while 
 in the former Epistle we find it stated, that we do not, for 
 the present, know God otherwise than through a mirror, and 
 
 ' " Le proufit ou auancement que nous sentons en cela tous lesiours :" — 
 « The profit or advancement, which we experience in it every day." 
 
 2 " Car la Dieu se descouure a nous face a face :" — " For God there dis- 
 covers Himself to us face to face." 
 
 3 Granville Penn renders the verse as follows : " And we aU, looking, as 
 in a glass, at the glory of the Lord with Ids face unveiled," and adds the 
 following note : " St. Paul contrasts the condition of the Jews, when they 
 could not fix their eyes on the glory of the unveiled face of Moses, with 
 the privilege of Christians, who are empowered to look, as in a mirror, on 
 the open and unveiled face of Christ ; and in that gazing, to be transformed 
 into the same glorious image : The ' unveiled face,' therefore, is that of our 
 Lord, not that of the beholder."— ^c/. 
 
188 
 
 COMMENTARY ON THE 
 
 CHAP. III. 18. 
 
 in an obscure manner.'' In these statements there is an ap- 
 pearance of contrariety. They are, however, by no means at 
 variance. The knowledge that we have of God for the pre- 
 sent is obscure and slender, in comparison with the glo- 
 rious view that we shall have on occasion of Christ's last 
 coming. At the same time, He presents Himself to us at 
 present, so as to be seen by us, and openly beheld, in so far 
 as is for our advantage, and in so far as our capacity admits 
 o£^ Hence Paul makes mention of progress being made, 
 inasmuch as there will then only be perfection. 
 
 CHAPTER IV. 
 
 1 . Therefore, seeing we have this 
 ministry, as we have received mercy, 
 we faint not ; 
 
 2. But have renounced the hidden 
 things of dishonesty, not walking in 
 craftiness, nor handhng the word of 
 God deceitfully; but by manifesta- 
 tion of the truth, commending our- 
 selves to every man's conscience in 
 the sight of God. 
 
 3. But if our gospel be hid, it is 
 hid to them that are lost : 
 
 4. In whom the god of this world 
 hath blinded the minds of them which 
 believe not, lest the light of the glori- 
 ous gospel of Christ, who is the image 
 of God, should shine unto them. 
 
 5. For we preach not ourselves, 
 but Christ Jesus the Lord ; and our- 
 selves your servants for Jesus' sake. 
 
 6. For God, who commanded the 
 light to shine out of darkness, hath 
 shined in our hearts, to give the light 
 of the knowledge of the glory of God 
 in the face of Jesus Christ. 
 
 1 . Quaraobrem habentes ministe- 
 rium hoc, sicuti misericordiam sumus 
 consequuti, non deficimus, 
 
 2. Sed reiicimus latebras dedeco- 
 ris, non ambulantes in astutia, neque 
 dolo tractantes sermonem Dei: sed 
 manifestatione veritatis commendan- 
 tes nos apud omnem conscientiam 
 hominum coram Deo. 
 
 3. Si autem velatum est Evange- 
 lium nostrum: in iis qui pereunt 
 velatum est. 
 
 4. Quibus deus sseculi hujus ex- 
 coecavit sensus: nempe infidelibus, 
 ut ne illis resplendeat claritas Evan- 
 gelii glorise Christi, qui est imago 
 Dei invisibilis. 
 
 5. Non enim nosmetipsos prsedi- 
 camus, sed lesum Christum Domi- 
 num : nos vero servos vestros prop- 
 ter lesum. 
 
 6. Quoniam Deus qui iussit e te- 
 nebris lumen splendescere, idem il- 
 luxit in cordibus nostris ad illumina- 
 tionem cognitionis glorise Dei in fa- 
 cie lesu Christi. 
 
 ^ « 'Tis not a change only into the image of God with slight colours, an 
 image drawn as with charcoal ; but a glorious image even in the rough 
 draught, which grows up into greater beauty by the addition of brighter 
 coloiurs: C/iaM^e(i(saith the Apostle, 2 Cor. iii. 18) into the same image 
 from glory to glory : glory in the first lineaments as well as glory in the 
 last lines." — Charnock's Works, vol. ii. p. 209. — Ed. 
 
CHAP. IV. 2. SECOND EPISTLE TO THE CORINTHIANS. 189 
 
 1. Having this ministry. He now returns to a commen- 
 dation of himself personally, from whicli lie had digressed 
 into a general discussion, in reference to the dignity of the 
 gospel. As, therefore, he has been treating of the nature of 
 the gospel, so he now shows how faithful and upright a 
 minister of it he is. He has previously shown, what is the 
 true gospel of Christ. He now shows what he preaches to 
 be such. " Having," says he, " this ministry " — that minis- 
 try, the excellence of which he had extolled in terms so 
 magnificent, and the power and usefulness of which he had 
 so abundantly shown forth. Hence, in order that he may 
 not seem to extol himself too much, he premises that it was 
 not by his own efforts, or by his own merits, that he had 
 reached such a pinnacle of honour, but had been led forward 
 by the mercy of Grod exclusively. Now there was more im- 
 plied in making the mercy of God the reason of his Apostle- 
 ship, than if he had attributed it to the grace of God. We 
 faint not^ that is, we are not deficient in our duty,^ so as 
 
 not to discharge it with fidelity. 
 
 2. But renounce the hidden things. While he commends 
 his own sincerity,^ he, on the other hand, indirectly reproves 
 the false Apostles, who, while they corrupted by their ambi- 
 tion the genuine excellence of the gospel, were, neverthe- 
 less, desirous of exclusive distinction. Hence the faults, 
 from which he declares himself to be exempt, he indirectly 
 imputes to them. By the hidden things of disgrace, or con- 
 cealments, some understand the shadows of the Mosaic law. 
 Chrysostom understands the expression to mean the vain 
 show, by which they endeavoured to recommend themselves. 
 I understand by it — all the disguises, with which they 
 adulterated the pure and native beauty of the gospel. For as 
 
 ^ " Instead of olx. Ixxaxovfuv, we faint not, ovx lyxaxotJuiv, we act not 
 wickedly, is the reading of ADFG, and some others. Wakefield thinks 
 it the genuine reading ; it certainly makes a very good sense with what 
 goes before and what follows. If we follow this reading, the Avhole verse 
 may be read thus — ' Wherefore, as we have obtained mercy, or been graci- 
 ously intrusted, viXirihf^iv, with this ministry, we do not act wickedly, but 
 have renounced the hidden things of dishonesty."— i>r. A. Clarke. — Ed. 
 
 2 " Nous n'omettons rien de ce qui est de nostre office ;" — " We do not 
 omit any thing of what belongs to our office." 
 
 * " Sa droiture et syncerite;" — " His own uprightness and sincerity." 
 
190 COMMENTARY ON THE CHAP. IV. 2. 
 
 chaste and virtuous women, satisfied with the gracefuhiess 
 of natural beauty, do not resort to artificial adornings, while 
 harlots never think themselves sufficiently adorned, unless 
 they have corrupted nature, so Paul glories in having set 
 forth the pure gospel, while others set forth one that was 
 disguised, and covered over with unseemly additions. For 
 as they were ashamed of the simplicity of Christ, or at least 
 could not have distinction^ from true excellencies of Apostles, 
 they framed a new gospel, not unlike a profane philosophy, 
 swelled up with empty bombast, while altogether devoid of 
 the efficacy of the Spirit. Spurious ornaments of this na- 
 ture,^ by which the gospel is disfigured, he calls the conceal- 
 ments of disgrace, because the nakedness of those, who have 
 recourse to concealments and disguises, must of necessity be 
 dishonourable and disgraceful. 
 
 As to himself, he says that he rejects or disdains disguises, 
 because Christ's face, the more that it is seen opened up to 
 view in his preaching, sliines forth so much the more glori- 
 ously. I do not, however, deny, that he alludes at the same 
 time to the veil of Moses, (Exod. xxxiv. 38,) of which he had 
 made mention, but he ascribes a quite different veil to the 
 false Apostles. For Moses covered his face, because the 
 excessive brightness of the glory of the law could not be 
 endured by tender and blear eyes. They,^ on the other 
 hand, put on a veil by way of ornament. Besides, as they 
 would be despicable, nay, infamous, if the simplicity of the 
 gospel shone forth, they, on this account, hide their shame 
 under ever so many cloaks and masks. 
 
 Not walking in craftiness. There can be no doubt, that 
 the false Apostles delighted themselves greatly in the craf- 
 tiness that Paul reproves, as though it had been a distin- 
 guished excellence, as we see even at this day some, even of 
 those who profess the gospel, who would rather be esteemed 
 subtile than sincere, and sublime rather than solid, while in 
 the mean time all their refinement is mere childishness. But 
 
 ^ " Ne pouuoyent pas estre excellens et en estime ;" — " Could not be 
 eminent, and be held in estimation." 
 
 2 " Ces couleurs fausses, et ces desguisemens ;" — " Those false colours, 
 and those disguises." 
 
 ^ ■■•' Les faux apostres:" — " The f?lse apostles." 
 
CHAP. IV. 3. SECOND EPISTLE TO THE CORINTHIANS. , 191 
 
 what would you do ? It delights them to have a name for 
 acuteness, and they have, under that pretext, applause 
 among the ignorant.^ We learn, however, in what estima- 
 tion Paul holds this appearance of excellence. Craftiness he 
 declares to be unworthy of Christ's servants. 
 
 As to what follows — nor handling deceitfully — I am not 
 sure that this sufficiently brings out Paul's meaning ; for 
 the verb BoXovv does not so properly mean acting fraudu- 
 lently, as what is called falsifying,^ as horse-jockeys^ are 
 wont to do. In this passage, at least, it is placed in contrast 
 with upright preaching, agreeably to what follows. 
 
 But by manifestation of the truth. He claims to himself 
 this praise — that he had proclaimed the pure doctrine of the 
 gosj^el in simplicity and without disguise, and has the con- 
 sciences of all as witnesses of this in the sight of God. As he 
 has placed the manifestation of the truth in contrast with 
 the disguised^ doctrine of the sophists, so he appeals the 
 decision to their consciences, and to the judgment-seat of 
 God, whereas they abused the mistaken judgment of men, 
 or their corrupt affection, and were not so desirous to be in 
 reality worthy of praise as they were eager to appear so. 
 Hence we infer, that there is a contrast here between the 
 consciences of men and their ears. Let the servants of Christ, 
 therefore, reckon it enough to have approved their integrity 
 to the consciences of men in the sight of God, and pay no 
 regard to the corrupt inclinations of men, or to popular 
 applause. 
 
 3. But if our gospel is hid. It might have been an easy 
 thing to pour calumny upon w^hat he had said as to the 
 clearness of his preaching, because he had many adversaries. 
 
 1 " Enuers les gens simples, et qui ne scauent pas iuger des choses :" — 
 " Among simple people, and those that do not know how to judge of things." 
 
 ^ The verb ^oXoZv is applied by LucAan (in Hermot. 59) to vintners adul- 
 terating wine, in which sense it is synonymous with xa-rrXivnv, made use of 
 by Paul in 2 Cor. ii. 17. (See p. 163, n. 1.) Beza's rendering of the clause 
 exactly corresponds A^ith the one to v/hich Calvin gives the preference — 
 "Neque falsantes sermonem Dei;" — " Nor falsifying the word of God." 
 Tyndale (1.534) renders the clause thus — " Nether corrupte we the worde 
 of God." The rendering in the Rheims version (1582) is — " Nor adulter- 
 ating the word of God." — Ed. 
 
 3 " Et frippiers :"— " And brokers." 
 
 * •' Fardee et desguisee ;" — " Painted and disguised " 
 
192 COMMENTARY ON THE CHAP. IV. 4. 
 
 That calumny he repels with stern authority, for he threatens 
 all who do not acknowledge the power of his gospel, and 
 warns them that this is a token of reprobation and ruin. 
 " Should any one affirm that he does not perceive that ma- 
 nifestation of Christ of which I boast, he clearly shows him- 
 self, by this very token, to be a reprobate,^ for my sincerity 
 in the work of instructing^ is clearly and distinctly perceived 
 by all that have eyes. Those, therefore, from whom it is hid, 
 must be blind, and destitute of all rational understanding.'' 
 The sum is this — that the blindness of unbelievers detracts 
 nothing from the clearness of his gospel ; for the sun is not 
 less resplendent, that the blind do not perceive his light.^ 
 
 But some one will say that this applies equally to the law, 
 for in itself it is a lamp^ to guide our feet, (Ps. cxix. 105,) 
 enlightens the eyes, (Ps. xix. 8,) &c., and is hid only from 
 those that perish. I answer that, when Christ is included 
 in the law, the sun shines forth through the midst of the 
 clouds, so that men have light enough for their use ; but 
 when Christ is disjoined from it, there is nothing left but 
 darkness, or a false appearance of light, that dazzles men's 
 eyes instead of assisting them. It is, however, a token of 
 great confidence, that he ventures to regard as reprobates all 
 that reject his doctrine. It is befitting, however, that all 
 that would be looked upon as ministers of Grod's word should 
 be endued with the like confidence, that with a fearless con- 
 fidence they may unhesitatingly summon all the adversaries 
 of their doctrine to the judgment-seat of God, that they may 
 bring thence a sure condemnation. 
 
 4. Whose minds the god of this world. He intimates, that 
 no account should be made of their perverse obstinacy. 
 " They do not see," says he, " the sun at mid-day, because 
 the devil has blinded their U7ider standings." No one that 
 judges rightly can have any doubt, that it is of Satan that 
 the Apostle speaks. Hilary, as he had to do with Arians, 
 
 ^ " II ne poiirra mieux monstrer signe de sa reprobation, que par la ;" 
 — " He could not give a clearer evidence of his reprobation than this." 
 
 2 "La syncerite et droiture que ie tien a enseigner ;" — " The sincerity 
 and uprightness that I maintain in teaching." 
 
 ^ See Calvin on Corinthians, vol. i. p. 116. — Ed, 
 
 * " yne lanterne ardente;" — " A lantern burning." 
 
CHAP. IV, 4. SECOND EPISTLE TO THE COllINTHIANS. 193 
 
 who abused tliis passage, so as to make it a pretext for de- 
 nying Christ's true divinity, while they at the same time 
 confessed him to be God, twists the text in this way — " God 
 hath blinded the understandings of this world/' In this he 
 was afterwards followed by Chrysostom, with the view of 
 not conceding to the 'Mixmchea,iis their two first p?n7iciples} 
 What influenced Ambrose does not appear. Augustine had 
 the same reason as Chrysostom, having to contend with the 
 Manicheans. 
 
 We see what the heat of controversy does in carrying on 
 disputes. Had all those men calmly read Paul's words, it 
 would never have occurred to any one of them to twist them 
 in this way into a forced meaning ; but as they were harassed 
 by their opponents, they were more concerned to refute 
 them, than to investigate Paul's meaning. But what occasion 
 was there for this ? For the subterfuge of the Arians was 
 childish — that if the devil is called the god of this world, 
 the name of God, as applied to Christ, does not express a 
 true, eternal, and exclusive divinity. For Paul says else- 
 where, many are called gods, (1 Cor. viii. 5 ;) but David, on 
 the other hand, sings forth — the gods of the nations are de- 
 mons? (Ps. xcvi. 5.) When, therefore, the devil is called the 
 god of the wicked, on the ground of his having dominion over 
 them, and being worshipped by them in the place of God, 
 what tendency has this to detract from the honour of Christ ? 
 And as to the Manicheans, this appellation gives no more 
 countenance to the Manicheans, than when he is called the 
 prince of this world. (John xiv. 30.)^ 
 
 ^ The Manicheans, so called from Manes their founder, held the doctrine 
 of two first principles, a good and an evil, thinking to account in this way 
 for the origin of evil. See Calvin's Institutes, vol. i. p. 147. — Ed. 
 
 2 " Les dieux des Gentils sont diables ;" — " The gods of the Gentiles 
 are devils. Calvin here, as in many other instances, quotes according to 
 the sense, not according to the words. The passage referred to is rendered 
 by Calvin — " All the gods of the nations are vanities," (" ou, idoles,'" "or 
 idols,") the Hebrew word being, as he notices, Dvvfc^, (elilim,) mere no- 
 things, (1 Cor. viii. 4,) instead of h'^rh)^, (eloJmn,) gods. (See Calvin on 
 the Psalms, vol. iv. pp. 50, 51.) There can be no doubt that Calvin, in 
 quoting this passage here, has an eye to what is stated by Paul in 1 Cor. 
 X. 20.— Ed. 
 
 3 Calvin, when commenting on the passage referred to, remarks, that 
 " the devil is called the prince of this world, not because he has a kingdom 
 
 VOL. II. N 
 
194 COMMENTARY ON THE CHAP. IV. 4. 
 
 There is, therefore, no reason for being afraid to interpret 
 this passage as referring to the devil, there being no danger 
 in doing so. For should the Arians come forward and con- 
 tend,^ that Christ's divine essence is no more proved from 
 his having the appellation God applied to him, than Satan's 
 is proved from its being applied to him, a cavil of this na- 
 ture is easily refuted ; for Christ is called God without any 
 addition/ nay, he is called God blessed for ever. (Rom. ix. 
 5.) He is said to be that God who was in the beginning, 
 before the creation of the world. (John i. 1-3.) The devil, 
 on the other hand, is called i\\Q god of this world, in no other 
 way than as Baal is called the god of those that worship 
 him, or as the dog is called the god of Egypt.^ The Mani- 
 cheans, as I have said, for maintaining their delusion, have 
 recourse to other declarations of Scripture, as well as this, 
 but there is no difficulty in refuting those also. They con- 
 tend not so much respecting the term, as respecting the 
 joower. As the poiuer of blinding is ascribed to Satan, and 
 dominion over unbelievers, they conclude from this that he 
 is, from his own resources, the author of all evil, so as not 
 to be subject to God's control — as if Scripture did not in 
 various instances declare, that devils, no less than the angels 
 of heaven, are servants of God, each of them severally in his 
 own manner. For, as the latter dispense to us God's bene- 
 fits for our salvation, so the former execute his wrath. Hence 
 good angels are called j^owers and principalities, (Eph. iii. 
 10,) but it is simply because they exercise the power given 
 them by God. For the same reason Satan is the prince of 
 
 separated from God, (as the Manicheans imagined,) but because, by God's 
 permission, he exercises his tyranny over the Avorld." — Calvin on John, 
 vol. ii. p. 104.— ^d 
 
 1 " Tant qu'ils voudront;" — " As much as they please." 
 
 2 Calvin obviously means by this clause — without anything being added 
 having a tendency to qualify or limit the appellation. In accordance with 
 this he says in the Institutes, (vol. i. p. 156,) that the " title," God, " is 
 not conferred on any man without some addition, as when it is said that 
 Moses would be a god to Pharaoh." (Exod. vii. 1.) — Ed. 
 
 2 A variety of animals, besides the dog, were worshipped by the Egyp- 
 tians, and even some vegetable substances, growing in their gardens, were 
 adored by them as deities ! Calvin, when commenting on ] Cor. viii. 5, 
 speaks of the Egyptians as having rendered divine homage to " the ox, the 
 serpent, the cat, the onion, the garlic." — Calvin on Corinthians^ vol. i. p. 
 211.— Ed. 
 
CHAP. IV. 4. SECOND EPISTLE TO THE CORINTHIANS. 195 
 
 this world, not as if lie conferred dominion uj^on himself, or 
 obtained it bj his own right, or, in fine, exercised it at his 
 own pleasure. On the contrary, he has only so much as the 
 Lord allows him. Hence Scripture does not merely make 
 mention of the good spirit of God, and good angels, but he 
 also speaks of evil spirits of God. An evil spirit from God 
 came upoii Said. (1 Sam. xvi. 14.) Again, chastisements 
 through means of evil angels. (Ps. Ixxviii. 49.) 
 
 With respect to the passage before us, the blinding is a 
 work common to God and to Satan, for it is in many in- 
 stances ascribed to God ; but the jjower is not alike, nor is 
 the manner the same. I shall not speak at present as to 
 the manner. Scripture, however, teaches that Satan blinds 
 men,^ not merely with God's permission, but even by his 
 command, that he may execute his vengeance. Thus Ahab 
 was deceived by Satan, (1 Kings xxii. 21,) but could Satan 
 have done this of himself? By no means ; but having offered 
 to God his services for inflicting injury, he was sent to be a 
 lying spirit in the mouth of all his prophets. (1 Kings xxii. 
 22.) Nay more, the reason why God is said to blind men 
 is, that after having deprived us of the right exercise of the 
 understanding, and the light of his Spirit, he delivers us 
 over to the devil, to be hurried forward by him to a repro- 
 bate mind, (Rom. i. 28,) gives him the power of deception, 
 and by this means inflicts just vengeance upon us by the 
 minister of his wrath. Paul's meaning, therefore, is, that 
 all are possessed by the devil, who do not acknowledge his 
 doctrine to be the sure truth of God. For it is more severe 
 to call them slaves of the devil,^ than to ascribe their blind- 
 
 ^ " Les reprouuez;" — «• The reprobate." 
 
 2 " ' The god of this world.' O that Ave could consider this, according 
 to what it doth import and carry in it of horror and detestableness ! It is 
 a thing that we do not yet believe, that a world inhabited by reasonable 
 creatures, God's own offspring, is universally fallen mto a confederacy 
 and combination with another god, with an enemy-god, an adversary-god, 
 against the living and true God ! Men have changed their God. And 
 what a fearful choice have they made ! Fallen into a league with those 
 wicked creatures that were weary of his government before, and that were, 
 thereupon, thrown down into an abyss of darkness, and boimd up in the 
 chains thereof, unto the judgment of the great day. But doth the Scrip- 
 ture say this in vain ? or hath it not a meaning when it caDs the devil the 
 god of this world ? O with what amazement should it strike our hearts. 
 
196 COMMENTARY ON THE CHAP. IV. 4. 
 
 ness to the judgment of God. As, however, he had a little 
 before adjudged such persons to destruction, (verse 3,) he 
 now adds that they perish, for no other reason than that 
 they have drawn down ruin upon themselves, as the effect 
 of their own unbelief 
 
 Lest the light of the glorious gospel of Christ should shine 
 upon them. This serves to confirm what he had said — that 
 if any one rejected his gospel, it was his own blindness that 
 prevented him from receiving it. " For nothing,'' says he, 
 " appears in it but Christ, and that not obscurely, but so as 
 to shine forth clearly.'' He adds, that Christ is the image 
 of God, by which he intimates that they were utterly devoid 
 of the knowledge of Grod, in accordance with that statement 
 — He that knoweth not me knoweth not my Father. (John 
 xiv. 7.) This then is the reason, why he pronounced so severe 
 a sentence upon those that had doubts as to his Apostleship 
 — because they did not behold Christ, who might there be 
 distinctly beheld. It is doubtful whether he employed the 
 expression, the gospel of the glory of Christ, as meaning the 
 glorious gospel, agreeably to the Hebrew idiom ; or whether 
 he means by it — the gospel, in which Christ's glory shone 
 forth. The second of these meanings I rather prefer, as 
 having in it more completeness. 
 
 When, however, Christ is called the image of the invisible 
 God, this is not meant merely of his essence, as being the 
 " co-essential of the Father," as they speak,^ but rather has 
 
 to think that so it is, that the whole order of creatures is gone off from 
 God, and fallen into a confederacy with the devil and his angels, against 
 their rightful sovereign Lord." — Howe's Works. (London, 1834.) p. 1206. 
 —Ed. 
 
 ^ Calvin manifestly refers to an expression made use of by the Council 
 of Nice, A.D. 325, to express unity of essence in the first and second per- 
 sons of the Trinity, the Son having been declared to be of/.oov<rioi tm Uetr^i 
 
 co-essential with the Father. " It had been used in the same sense by 
 
 some Avriters before the meeting of the Council. It is remarkable, how- 
 ever, that it had been rejected by the Council of Antioch, a.d. 263, on 
 account of the inference which Paul of Samosata pretended to draw from 
 it, namely, that if Christ and the Spirit were consubstantial with the 
 Father, it followed that there were three substances — one prior and two 
 posterior — derived from it. To guard against this inference, the Council 
 declared that the Son was not o/4,ooutnos tm Uarfi. (consubstantial luith the 
 Father.) « Paul " (of Samosata) " seems to have explained the term as 
 signifying specijic, or of the same species ; and it is certain that this sense 
 
CHAP. I\^. 5. SECOND EPISTLE TO THE CORINTHIANS. 197 
 
 a reference to us, because lie represents tlie Father to us. 
 Tlie Father himself is represented as invisible, because he is 
 in himself not apprehended by the human understanding. 
 He exhibits himself, however, to us by his Son, and makes 
 himself in a manner visible,^ I state this, because the 
 ancients, having been greatly incensed against the Arians, 
 insisted more than was befitting on this point — how it is 
 that the Son is inwardly the image of the Father by a secret 
 unity of essence, while they passed over what is mainly for 
 edification — in what respects he is the image of God to us, 
 when he manifests to us what had otherwise been hid in 
 him. Hence the term image has a reference to us, as we 
 shall see again presently.^ The epithet invisible, though 
 omitted in some Greek manuscripts, I have preferred to re- 
 tain, as it is not superfluous.^ 
 
 5. For we preach not ourselves. Some make this to be an 
 instance of Zeugma,^ in this manner : We preach not our- 
 selves to be lords, but God's only Son, whom the Father has 
 set over all things, to be the one Lord.^ I do not, indeed, 
 
 had sometimes been given to it. Thus Aristotle cajls the stars of/.oov(na,, 
 meaning that they were all of the same nature. But in the creed of Nice 
 it is expressive of unity of essence, and was adopted, after considerable 
 discussion, as proper to be opposed to the Arians, who aflfirmed that the 
 essence of the Son was different and separate from the Father." — Dick's 
 Theology, vol. ii. pp. 62, 63. The reader will also find the same expres- 
 sion largely treated of by Calvin in the Institutes, vol. i. pp. 150-1. See 
 also Institutes, vol. ii. p. 33, and Calvin on John, vol. i. p. ^\1.—Ed. 
 
 ^ " Christ is the image of God, as a child is the image of his father ; not 
 in regard of the individual property which the Father hath distinct from 
 the child, and the child from the father, but in respect of the same sub- 
 stance and nature, derived from the father by generation. Christ is here 
 called the image of God, (2 Cor. iv. 4,) ' not so much,' saith Calvin, ' in 
 relation to God, as the Father is the exemplar of his beauty and excellency, 
 as in relation to us, as he represents the Father to us in the perfections of 
 his nature, as they respect us and our welfare, and renders him visible to 
 the eyes of our minds." — Ckarnock's Works, (Lond. 1684,) vol. ii. p. 
 476.— Ed. 
 
 ^ See on verse 6. 
 
 ^ Three manuscripts (as stated by Poole in his Synopsis) have uo^eirov, 
 (invisible,) but it is generally believed to have been an interpolation from 
 Col. i. 15.— Ed. 
 
 * Zeugma is a figure of speech, in which two subjects are used jointly 
 (the term being derived from livyvvfji.i, to join) with the same predicate, 
 which strictly belongs only to one. — Ed. 
 
 ^ " Auquel le Pere a baiUe' superintendance sur toutes choses ;" — " To 
 whom the Father has given superintendence over all things." 
 
198 COMMENTARY ON THE CHAP. IV. 5. 
 
 find fault with that interpretation, but as the expression is 
 more emphatic (e/jL(f)aTCKo)Tepa) and has a more extensive 
 signification/ wlien it is said, that one preaches himself. I 
 am more inclined to retain this interpretation, especially as 
 it is almost unanimously approved of. For there are other 
 ways in which men preach themselves, than by arrogating 
 to themselves dominion, as for example, when they aim at 
 show, rather than at edification — when they are desirous in 
 any way to have distinction — wlien, farther, they make gain 
 of the gospel. Ambition, therefore, and avarice, and similar 
 vices in a minister, taint the purity of his doctrine, so that 
 Christ has not there the exclusive distinction. Hence, he that 
 would preach Christ alone, must of necessity forget himself 
 
 And ourselves your servants. Lest any one should mutter 
 out the objection — " But in the mean time you say many 
 things respecting yourself,'' he answers, that he desires 
 nothing farther, than that he should be their servant. 
 " Whatever things I declare respecting myself (so loftily, 
 and boastfully, in your opinion) have this object in view — 
 that I may in Christ serve you advantageously." It follows, 
 that the Corinthians are excessively proud and ungrateful, 
 if they reject this condition. Nay more, it follows, that they 
 had been previously of a corrupt judgment, inasmuch as they 
 had not perceived his holy affection. 
 
 Here, however, all pastors of the Church are admonished 
 as to their state and condition, for by whatever title of ho- 
 nour they may be distinguished, they are nothing more than 
 the servants of believers, and unquestionably, they cannot 
 serve Christ, without serving his Church at the same time. 
 An honourable servitude, it is true, this is, and superior to 
 any principality,^ but still it is a servitude, so that Christ 
 alone may be elevated to distinction — not encumbered by 
 the shadow of a single rival.^ Hence it is the part of a good 
 
 1 " Comrae ainsi soit que la fagon de parler est de plus grand poids, et 
 s'estend plus loin ;" — " As it is a form of expression that has greater weight, 
 and is more extensive." 
 
 2 « Plus heureuse que toutes les principautez du monde ;" — " Happier 
 than all the principalities of the world." 
 
 ^ " N'estant nullement empesche par I'omLre de quelque autre qui luy 
 seroit donne pour compagnon ;" — " In no degree hindered by the shadow 
 of any other, that might be given him as a companion." 
 
CHAP. IV. 6. SECOND EPISTLE TO THE CORIXTHIANS. 199 
 
 pastor, not merely to keep aloof from all desire of domineer- 
 ing, but to regard it as the highest pitch of honour,^ at which 
 he aspires — that he may serve the people of God.. --^ It is the 
 duty of the people, on the other hand, to esteem the servants 
 of Christ first of all on the ground of the dignity of their 
 Master, and then farther on account of the dignity and ex- 
 cellence of their office, that they may not despise those, 
 whom the Lord has placed in so illustrious a station. 
 
 6. God who commanded light to shine out of dar^kness. I 
 see that this passage may be explained in four different 
 ways. In the first place thus: " God has commanded light 
 to shine forth out of darkness : that is, by the ministry of 
 men, who are in their own nature darkness, He has brought 
 forward the light of His gospel into the world." Secondly, 
 thus : " God has made the light of the gospel to take the 
 place of the law, which was wrapt up in dark shadows, and 
 thus. He has brought light out of darkness." Those that are 
 fond of subtilties, would be prepared readily to receive ex- 
 positions of that sort, but any one, who will examine the 
 matter more closely, will perceive, that they do not corre- 
 spond with the Apostle's intention. The third exposition is 
 that of Ambrose : " When all things were involved in dark- 
 ness, God kindled up the light of His gospel. For mankind 
 were sunk in the darkness of ignorance, when God on a sud- 
 den shone forth upon them by his gospel.'' The fourth is 
 that of Chrysostom, who is of opinion, that Paul alluded to 
 the creation of the world, in this way : " God, who by his 
 word created light, drawing it, as it were, out of the dark- 
 ness^ — that same Being has now enlightened us in a spi- 
 ritual manner, when we were buried in darkness." This 
 transition,^ from light that is visible and corporeal to what 
 is spiritual, has more of elegance, and there is nothing forced 
 
 ^ " Du profond des tenebres ;" — " Out of the depth of darkness." 
 ^ Anagoge. The Reader will find in the Harmony (vol. i. p. 436. n. 
 1,) a lucid view of the import of the Avord anagoge, or rather avftyuyh as 
 employed, on the one hand, by " divines of the allegorizing school," and on 
 the other by Calvin, whose reverence for the inspired oracles would not 
 permit him to give way to mere fancy in the interpretation of them, even 
 in a single instance. — Ed. 
 
200 COMMENTARY ON THE CHAP. IV. 6. 
 
 in it. The preceding one/ however, is not unsuitable. Let 
 every one follow his own judgment. 
 
 Hath shined in our hearts. He speaks of a twofold illu- 
 mination, which must be carefully observed — the one is that 
 of the gospel, the other is secret, taking place in our hearts.^ 
 For as God, the Creator of the world, pours forth upon us 
 the brightness of the sun, and gives us eyes to receive it, so, 
 as the Redeemer, in the person of his Son, He shines forth, 
 indeed, upon us by His gospel, but, as we are blind, that 
 would be in vain, if He did not at the same time enlighten 
 our understandings by His Spirit. His meaning, therefore, 
 is, that Grod has, by His Spirit, opened the eyes of our under- 
 standings, so as to make them capable of receiving the light 
 of the gospel. 
 
 In the face of Jesus Christ In the same sense in which 
 lie had previously said that Christ is the image of the Father, 
 (verse 4th) he now says, that the glory of God is manifested 
 to us in his face. Here we have a remarkable passage, from 
 which we learn that God is not to be sought out (Job xi. 7) 
 in His unsearchable height, (for He dwells in light that is 
 inaccessible, 1 Tim. vi. 16,) but is to be known by us, in so 
 far as He manifests himself in Christ. Hence, whatever 
 men desire to know respecting God, apart from Christ, is 
 evanescent, for they wander out of the way. True, indeed, 
 God in Christ appears in the first instance to be mean, but 
 He appears at length to be glorious in the view of those, 
 who hold on, so as to come from the cross to the resurrec- 
 tion.^ Again we see, that in the word person"^ there is a 
 reference made to us,^ because it is more advantageous for 
 us to behold God, as He appears in His only-begotten Son, 
 than to search out His secret essence. 
 
 1 "La troisieme exposition;" — " The third exposition." 
 
 ^ " Interieurement en nos coenrs ;" — " Inwardly in our hearts." 
 
 3 " Ceux, qui ont la patience de venir de la croix a la resurrection ;" — 
 
 " Those, who have the patience to come from the cross to the resurrection." 
 * The original expression is U •z^offu'zoo'ir,(rov x^httoZ — in the ^crsow of 
 
 Jesus Christ. — Ed. 
 
 5 " Ce qui est dit de Dieu, c'est pour le regard de nous ;" — " What is said 
 
 respecting God, is in relation to us." — See p. 197. 
 
CTIAP. IV. 7. SECOND EPIStLE TO THE CORINTHIANS. 201 
 
 7. But we have this treasure in 7. Habemus autem thesaurum 
 earthen vessels, that the excellency hunc in vasis testaceis : ut exsupe- 
 of the poAver may he of God, and not rantia potentise sit Dei, et non ex 
 of us. nobis : 
 
 8. We are troubled on every side, 8. Quando in omnibus premimur, 
 yet not distressed ; we are perplexed, at non anxii reddimur : laboramus 
 but not in despair ; inopia, at non destituimur : 
 
 9. Persecuted, but not forsaken ; 9. Persequutionem patimur, at 
 cast down, but not destroyed ; non deserimur : deiicimur, at non 
 
 perimus : 
 
 10. Always bearing about in the 10. Semper mortificationem lesu 
 body the dying- of the Lord Jesus, Christi circumferentes in corpore 
 that the life also of Jesus might be nostro, ut vita lesu manifestetur in 
 made manifest in oiu- body. corpore nostro. 
 
 11. For we Avhich live are alway 11. Semper enim nos, dum vivi- 
 delivered unto death for Jesus' sake, mus,^ in mortem tradimur propter 
 that the life also of Jesus might be lesum, ut vita lesu manifestetur^ in 
 made manifest in our mortal flesh. mortal! came nostra. 
 
 12. So then death worketh in us, 12. Itaque mors quidem in nobis 
 but hfe in you. operatur, vita autem in vobis.^ 
 
 7. But we have this treasure. Those that heard Paul 
 glorying in such a magnificent strain as to the excellence of 
 his ministry, and beheld, on the other hand, his person, 
 cont^mj^tible and abject in the eyes of the world, might be 
 apt to think that he was a silly and ridiculous person, and 
 might look upon his boasting as childish, while forming 
 their estimate of him from the meanness of his person.* 
 The wicked, more particularly, caught hold of this pretext, 
 when they wished to bring into contempt e\erj thing that 
 w^as in him. What, however, he saw to be most of all un- 
 favourable to the honour of his Apostleship among the igno- 
 rant, he turns by an admirable contrivance into a means of 
 advancing it. First of all, he employs the similitude of a 
 treasure, w^iich is not usually laid up in a splendid and 
 elegantly adorned chest, but rather in some vessel that is 
 mean and worthless f and then farther, he subjoins, that the 
 
 ^ " Nous en viuant, or, nous qui viuons ;" — " We, while Uving, or, we 
 who live." 
 
 2 " Soit aussi manifest ee ;" — " May also be manifested." 
 
 ^ " La vie en vous, ou, vous en reuient ;" — " Life in you, or, comes from 
 it to you." 
 
 * " lis le iugeoyent selon I'apparence de sa personne, qui estoit petite et 
 contemptible ;" — " They judged of him according to the appearance of his 
 person, which was small and contemptible." 
 
 '^ " The term <rxivos (vessel), from o-x'^^ to hold, has an allusion to the 
 body's being the depository of the soul. "OtrT^axov properly signifies a shdl, 
 
202 COMMEXTARY OjJ THE CHAP. IV. 8. 
 
 power of God is, by that means, the more illustrated, and 
 is the better seen. " Those, who allege the contemptible 
 apj^earance of my person, with the view of detracting from 
 the dignity of my ministry, are unfair and unreasonable 
 judges, for a treasure is not the less valuable, that the vessel, 
 in which it is deposited, is not a precious one. Nay more, 
 it is usual for great treasures to be laid up in earthen pots. 
 Farther, they do not consider, that it is ordered by the spe- 
 cial Providence of God, that there should be in ministers no 
 appearance of excellence, lest any thing of distinction should 
 throw the j^ower of God into the shade. As, therefore, the 
 abasement of ministers, and the outward contempt of their 
 persons give occasion for glory accruing to God, that man 
 acts a wicked part, who measures the dignity of the gospel 
 by the person of the minister.'' 
 
 Paul, however, does not speak merely of the universal 
 condition of mankind, but of his own condition in particular. 
 It is true, indeed, that all mortal men are earthen vessels. 
 Hence, let the most eminent of them all be selected, and let 
 him be one that is adorned to admiration with all ornaments 
 of birth, intellect, and fortune,^ still, if he be a minister of 
 the gospel, he will be a mean and merely earthen depository 
 of an inestimable treasure. Paul, however, has in view him- 
 self, and others like himself, his associates, who were held 
 in contempt, because they had nothing of show. 
 
 8, While we are pressed on every side. This is added by 
 way of explanation, for he shows, that his abject condition 
 is so far from detracting from the glory of God, that it is 
 the occasion of advancing it. " We are reduced,'' says he, 
 " to straits, but the Lord at length opens up for us an outlet ;^ 
 
 (of which material, probably, the primiti^'e vessels were formed,) and, 2dlyf 
 a vessel, of baked earth. And as that is proverbially brittle, oo-t^ukivos 
 denoted weak, fragile, both in a natural and a metaphorical sense ; and 
 therefore was very applicable to the hmnan body, both as frail, and as 
 mean" — Bloomfoeld. — Ed. 
 
 1 " De tons ornamens, de race, d'esprit, de richesses, et toutes autres 
 choses semblablesj" — " With all ornaments of birth, intellect, riches, and 
 all other things of a like nature." 
 
 2 " We are troubled on every side. In respect of the nature of it, (the 
 trouble,) it is plain it Avas external trouble. The very word there used, 
 S-X/|3a^£va/, signifies dashing a thing from without. As the beating and alli- 
 sion of the waves against a rock make no trouble in the rock, no commo- 
 
CHAP. IV. 10. SECOND EPISTLE TO THE CORINTHIANS. 203 
 
 we are oppressed with poverty, but the Lord affords us help. 
 Many enemies are in arms against us, but under God's pro- 
 tection we are safe. In fine, though we are brought low, so 
 that it might seem as if all were over with us,^ still we do 
 not perish.'' The last is the severest of all. You see, how 
 he turns to his own advantage every charge that the wicked 
 bring against him."^ 
 
 10. The mortification of Jesus.^ He says more than he 
 
 tion there, but a great deal of noise, clamour, and tumult round about it. 
 That is the sort of trouble which that word in its primary signification holds 
 forth to us, and which the circumstances of the text declare to be the sig- 
 nification of the thing here meant The v:ord (r'rivo;^upoijf:isvot ex- 
 
 presseth such a kind of straitening as doth infer a difficulty of drawing 
 breath ; that a man is so compressed, that he cannot tell how to breathe. 
 That is the native import of the word. As if he had said, ' We are not 
 reduced to that extremity by all the troubles that surround us, but we can 
 breathe well enough for all that.' Probably there are meant by this thing 
 desired, two degrees or steps of inward trouble. . . . Either it is a trouble 
 that reacheth not the heart, or if it doth, it does not oppress or overwhelm 
 it."— Howe's Works, (London, 1834,) p. 7Q6.—Ed. 
 
 ^ " There is an allusion," says Dr. Bloomfield, '• to an army so entirely 
 surrounded and hemmed in Iv o-t-voT;, (in straits,) as the Roman army at 
 the Caudinae Furcae, that there is left no hope of escape." — Ed. 
 ^ " Pour le rendre contemptible ;" — " To render him contemptible." 
 3 " Mortificationem." — Such is Calvi>''s rendering of the original term 
 vix^coiriv, and it is evidently employed to convey the idea oi putting to death, 
 the main idea intended to be expressed being, as oiu* author shows, that 
 the apostles were, for the sake of Clirist, subjected to hmnihating and 
 painful sufferings, Avhich gave them, in a manner, an outward conformity 
 to their Divine Master in the violent death inflicted upon him. The term 
 mortification, when taken in strict accordance with its etymology, in the 
 sense o^ putting to death, appears to bring out more fully the apostle's 
 meaning, than the word " dying," made use of in our authorized version. 
 Beza, who gives the same rendering as Calvin, subjoins the following 
 valuable observations: — " Mor^tificationem. (^hv vixoutriv.) — Sic vocat 
 Paulus miseram illam conditionem fidelium, ac prsesertim ministrorum (de 
 his enim proprie agitur) qui quotidie (ut ait David) occiduntur, quasi des- 
 tinationem ad ccedem dicas : additurque Domini lesu, vel, (ut legit vetus 
 interpres) lesu Christi, tum ut declaretur causa propter quam mundus illos 
 ita persequitur ; turn etiam quia hac quoque in parte Christo capiti sunt 
 conformes, Christusque adeo ipse quodammodo in iis morte afficitur. 
 Ambrosius maluit mortem interpretari, nempe quia in altero membro sit 
 mentio vitce Christi. At ego, si libuisset a Pauli verbis discedere, ccedem 
 potius exposuissem : quia non temere Paulus viKpuanv maluit scribere quam 
 S-«v«Tav, quoniam etiam Christus liic considerandus nobis est non ut simpli- 
 citer mortuus, sed ut interemptus. Verum ut modo dixi viKpuffi; nee mor- 
 tem nee ccedem hie significat, sed conditionem illam quotidianis mor- 
 tibus obnoxiam, qualis etiam fuit Christi ad tempus ;" — ^^Mortification, 
 (rm vixpua-iv.) This term Paul makes use of to denote that miserable con- 
 dition of believers, and more especially of ministers, (for it is of them pro- 
 
204 COMMENTARY ON THE CHAP. IV. 10. 
 
 had done previously, for lie sliows, that the very thing that the 
 false apostles used as a pretext for despising the gospel, was 
 so far from bringing any degree of contempt upon the gospel, 
 that it tended even to render it glorious. For he employs 
 the exj^ression — the mortification of Jesus Christ — to denote 
 everything that rendered him contemptible in the eyes of 
 the AYorld, with the view of preparing him for participating 
 in a blessed resurrection. In the first place, the sufferings 
 of Christ,^ however ignominious they may be in the eyes of 
 men, have, nevertheless, more of honour in the sight of God, 
 than all the triumphs of emperors, and all the pomp of kings. 
 The end, however, must also be kept in view, that we suffer 
 with him, that we may be glorified together with him. 
 (Rom. viii. 17.) Hence he elegantly reproves the madness of 
 those, who made his peculiar fellowship with Christ a matter 
 of reproach. At the same time, the Corinthians are admo- 
 nished to take heed, lest they should, while haughtily de- 
 spising Paul's mean and abject appearance, do an injury to 
 Christ himself, by seeking an occasion of reproach^ in his 
 sufferings, which it becomes us to hold in the highest 
 honour. 
 
 The word rendered mortification,^ is taken here in a dif- 
 ferent sense from what it bears in many passages of Scripture. 
 
 perly that he speaks,) who are, as Da\i(l says, killed every day — as though 
 you should say a setting apart for slaughter ; and it is added — of the Lord 
 Jesus, or (as the old interpreter renders it) of Jesus Christ, partly with 
 the view of explaining the reason why the world thus persecutes them, and 
 partly because in this respect also they are conformed to Christ, the Head, 
 and even Christ himself is, in them, in a manner put to death. Ambrose 
 has preferred to render it death, for this reason, that in the other clause 
 mention is made of the life of Christ. For my own part, however, were I 
 to depart from Paul's words, I woidd rather render it slaughter, inasmuch 
 as Paul did not rashly make use of vixguffiv rather than ^uvxtov, since 
 Christ also is to be viewed by us here, not simply as having died, but 
 as having been put to death. But, as I said a Uttle ago, vix^axr,; here does 
 not mean deatii nor slaughter, but a condition which exposed every day 
 to deaths, such as Christ's, also, was for a time." — Ed. 
 
 1 By the " sufferings of Christ," here, Calvin obviously means — not the 
 sufferings of our Redeemer personally, but sufferings endured for Christ 
 in tJte persons of his members, as in Col. i. 24. — Ed. 
 
 ^ " Matiere d'opprobre et deshonneur ;"— " Matter of reproach and dis- 
 honour." 
 
 ^ Wiclif (1380) renders the expression as follows : "euermore we beren 
 aboute the sleyng of Ihesus in oure bodi." — Ed. 
 
CHAP. IV. 10. SECOND EPISTLE TO THE CORINTHIANS. 205 
 
 For it often means self-denial, when we renounce the lusts 
 of the flesh, and are renewed unto obedience to God. Here, 
 however, it means the afflictions by which we are stirred up 
 to meditate on the termination of the present life. To make 
 the matter more plain, let us call the former the inwai^d 
 mortification, and the latter the outward. Both make us 
 conformed to Christ, the one directly, the other indirectly, so 
 to speak. Paul speaks of the former in Col. iii. 5, and in 
 Rom. vi. 6, where he teaches that our old man is crucified, 
 that we may walk in newness of life. He treats of the second 
 in Rom. viii. 29, where he teaches, that we were predestinated 
 by God to this end — that we might be conformed to the 
 image of his Son. It is called, however, a mortification of 
 Christ only in the case of believers, because the wicked, in 
 the endurance of the afflictions of this present life, share 
 with Adam, but the elect have participation with the Son 
 of God, so that all those miseries that are in their own nature 
 accursed, are helpful to their salvation. All the sons of 
 God, it is true, have this in common, that they bear about 
 the mortification of Christ ;^ but, according as any one is 
 distinguished by a larger measure of gifts, he, in that pro- 
 portion, comes so much the nearer to conformity with Christ 
 in this respect. 
 
 That the life of Jesus. Here is the best antidote to ad- 
 versity — that as Christ's death is the gate of life, so we know 
 that a blessed resurrection will be to us the termination of 
 all miseries,^ inasmuch as Christ has associated us with him- 
 self on this condition, that we shall be partakers of his life, 
 if in this world we submit to die with him. 
 
 The sentence that immediately follows may be explained 
 in two Avays. If you understand the expression delivered 
 
 1 " Here Ave have a strong mode of expressing the mortal peril to which 
 he was continually exposed; (as in 1 Cor. xv. 31, 'ta^' «^£^«v u-^o6Aitku, I 
 die daily,) together with an indirect comparison of the suflerings endured 
 by himself and the other apostles, with those endured by the Lord Jesus 
 even unto death. The genitive roZ Kv^tov, (of the Lord,) is, as Grotius re- 
 marks, a genitive of likeness. The sense is — ' hearing about — continually 
 sustaining, perils and suflerings, like those of the Lord Jesus.'" — Bloom- 
 field. — Ed. 
 
 2 " La fin et Tissue de toutes miseres et calamitez ;" — " The end and 
 issue of all miseries and calamities." 
 
206 COMMENTARY ON THE CHAP. IV. 12. 
 
 unto death as meaning to be incessantly harassed with per- 
 secutions and exposed to dangers, this would be more parti- 
 cularly applicable to Paul, and those like him, who were 
 openly assailed by the fury of the wicked. And thus the 
 expression, for Jesus' sake, will be equivalent to for the tes- 
 timony of Christ. (Rev. i. 9.) As, however, the expression 
 to he daily delivered unto death, means otherwise — to have 
 death constantly before our eyes, and to live in such a man- 
 ner, that our life is rather a shadow of death,^ I have no ob- 
 jection, that this passage, also, should be expounded in such 
 a way as to be applicable to all believers, and that, too, to 
 every one in his order. Paul himself, in Rom. viii. 36, ex- 
 plains in this manner Psalm xliv. 22. In this way for 
 Christ's sake would mean — because this condition is imposed 
 upon all his members. Erasmus, however, has rendered it, 
 with not so much propriety, we who live. The rendering that 
 I have oiven is more suitable — luhile we live. For Paul means 
 that, so long as we are in the world, we resemble the dead 
 rather than the living. 
 
 12. Hence death indeed. This is said ironically, because 
 it was unseemly that the Corinthians should live happily, and 
 in accordance with their desire, and that they should, free 
 from anxiety, take their ease, while in the mean time Paul 
 was struggling with incessant hardships.^ Such an allotment 
 would certainly have been exceedingly unreasonable. It was 
 also necessary that the folly of the Corinthians should be re- 
 proved, inasmuch as they contrived to tliemselves a Christi- 
 anity without the cross, and, not content with this, held in 
 contempt the servants of Christ, because they were not so 
 effeminate.^ Now as death denotes all afflictions, or a life 
 full of vexations, so also life denotes a condition that is 
 prosperous and agreeable ; agreeably to the maxim : " Life 
 is — not to live, but to he well.'"^ 
 
 1 Caltin manifestly alludes to the expression which occurs in Psalms 
 xxiii. 4, the valley of the shadow of death, which he explains in a meta- 
 phorical sense, as denoting deep affliction. — See Calvin on the Psalms, 
 vol. i. pp. 394-396.— ^f?. 
 
 2 « Eust a combatre centre tant de miseres et calamitez ;" — " Had to 
 struggle against so many miseries and calamities." 
 
 ^ " Comme eux ;" — " As they." 
 
 * " Non est vivere, sed valere, vita." — Martial. Ep. vi. 70. — Ed. 
 
CHAP. IV. 13. SEC0:JJD epistle to the COIIINTIIIANS. 
 
 207 
 
 13. We haAdng the same spirit of 
 faith, according as it is written, I 
 believed, and therefore have I 
 spoken ; we also believe, and there- 
 fore speak ; 
 
 14. Knowing that he which raised 
 up the Lord Jesus, shall raise up us 
 also by Jesus, and shall present us 
 with you. 
 
 15. For all things are for your 
 sakes, that the abundant grace 
 might, through the thanksgiA-ing of 
 many, redomid to the glory of God. 
 
 16. For which cause we faint not ; 
 but though oiu- outward man perish, 
 yet the inward man is renewed day 
 by day. 
 
 17. For our light affliction, which 
 is but for a moment, worketh for 
 us a far more exceeding and eternal 
 weight of glory ; 
 
 18. While we look not at the 
 tilings which are seen, but at the 
 things which are not seen : for the 
 things which are seen are temporal ; 
 but the things which are not seen 
 are eternal. 
 
 13. Habentes autem eundeui 
 Spiritum fidei, quemadmodum scrip- 
 tumest (Ps. cxvi. 10) Credidi, prop- 
 terea loquutus sum : nos quoque 
 credimus, ideo et loquimiu: : 
 
 14. Scientes, quod qui suscitavit 
 Dominum lesum, nos etiam cum 
 lesu suscitabit, et constituet vobis- 
 cum. 
 
 15. Xam omnia propter vos, ut 
 gratia qute abundaverit propter gra- 
 tiarum actionem, quse a midtis pro- 
 ficiscetur, abimdet in gloriam Dei. 
 
 1(3. Quamobrem non delicimus: 
 verum etsi externus homo noster 
 corrumpitm-, noster internus reno- 
 vatiur de die in diem. 
 
 17. Levitas enim afflictionis nos- 
 trae supramodum momentanea,^ 
 seternum supramodiun pondus glo- 
 rise operatur in nobis (vel, momen- 
 tanca levitas operatur in excellentia 
 eorcellenter. ) 
 
 18. Dum non spectamus ea quse 
 ^^dentu^, sed quse non videntiu: : 
 nam qu?e A-identur, temporaria 
 sunt: qu83 autem non videntur, 
 seterna. 
 
 18. Having the same spirit. This is a correction of the 
 foregoing irony. He had represented the condition of the 
 Corinthians as widely different from his own, (not according 
 to his own judgment, but according to their erroneous view,) 
 inasmuch as they were desirous of a gospel that was 
 pleasant and free from all molestation of the cross, and en- 
 tertained less honourable views of him, because his condition 
 was less renowned. Now, however, he associates himself 
 with them in the hope of the same blessedness. " Though 
 God spares you, and deals with you more indulgently, while 
 he treats me with somew^hat more severity, this diversity, 
 nevertheless, will be no hinderance in the way of the like 
 glorious resurrection awaiting both of us. For where there 
 is oneness of faith, there will, also, there be one inherit- 
 
 ^ " Car nostre legere affliction qui est de peu de duree a merueille, ou, 
 qui ne fait que passer ;" — " For our hght affliction, which is of marvel- 
 lously short diuration, or, which does but pass away J" 
 
208 COMMENTARY ON THE CHAP. IV. 13. 
 
 ance." It has been tliought, that the Apostle speaks here 
 of the holy fathers, who lived under the Old Testament, and 
 represents them as partakers with us, in the same faith. 
 This, indeed, is true, but it does not accord with the subject 
 in hand. For it is not Abraham, or the rest of the fathers, 
 that he associates with himself in a fellowship of faith, 
 but rather the Corinthians, whereas thej separated them- 
 selves from him by a perverse ambition. " However my 
 condition," says he, " may appear to be the worse for the 
 present, we shall, nevertheless, one day be alike partici- 
 pants in the same glory, for we are connected together by 
 one faith.'' Whoever will examine the connection atten- 
 tively, will perceive, that this is the true and proi)er inter- 
 pretation. By metonymy, he gives the name of the spir^it 
 of faitl}} to faith itself, because it is a gift of the Holy 
 Spirit. 
 
 As it is written. What has given occasion for the mis- 
 take^ is, that he quotes the testimony of David. It ought, 
 however, to be taken in connection with the confession — not 
 with the oneness of faith, or if you prefer it, it agrees with 
 what follows — not with what goes before, in this way: "Be- 
 cause we have an assured hope of a blessed resurrection, we 
 are bold to speak and preach what we believe, as it is written, 
 I believed, therefore have I spoken." Now, this is the com- 
 mencement of Psalm cxvi.,'"^ where David acknowledges, that, 
 when he had been reduced to the last extremity, he was so 
 overpowered that he almost gave way, but, having soon af- 
 terwards regained confidence, he had overcome that tempta- 
 tion. Accordingly, he opens the Psalm thus : / believed^ 
 therefoi^e will I speak. For faith is the mother* of confes- 
 
 1 Calvin adverts to this form of expression in the Institutes, (vol, ii. 
 p. 138,) as an evidence that faith is implanted by the Divine Spirit. — Ed. 
 
 2 " Que i'ay dit;" — " That I have mentioned." Calvin refers to the 
 mistake of supposing that Paul alludes to the Old Testament beUevers. — 
 Ed. 
 
 3 " The Septuagint, and some other ancient versions, make the latter 
 part of the 116th Psalm" (commencing with the 10th verse — I believed, 
 therefore have I spoken) " a distinct Psalm, separate from the former, 
 and some have called it the Martyr's Psalm, I suppose for the sake of 
 ver. 15." — Henry's Commentary. — Ed. 
 
 < " Corame la mere ;" — " As it were, the mother." 
 
CHAP. IV. 1 5. SECOND EPISTLE TO THE CORINTHIANS. 209 
 
 sion. Paul, it is true, stirring himself up to imitate him,^ 
 exhorts the Corinthians to do the same, and, in accordance 
 with the common Greek translation, has used the preterite 
 instead of the future, but this is of no consequence.^ For 
 he simply means to say, that believers ought to be magna- 
 nimous, and undaunted, in confessing^ what they have believed 
 with their heart. (Rom. x. 9, 10.) Let now our pretended 
 followers of Nicodemus^ mark, what sort of fiction they con- 
 trive for themselves in the place of faith, when they would 
 have faith remain inwardly buried, and altogether silent, 
 and glory in this wisdom — that they utter, during their 
 whole life, not a single word of right confession. 
 
 15. For all things are for your sakes. He now associates 
 himself with the Corinthians, not merely in the hope of 
 future blessedness, but also in these very afflictions, in 
 which they might seem to differ from him most widely, for he 
 lets them know, that, if he is afflicted, it is for their benefit. 
 Hence it follows, that there was good reason why they should 
 transfer part of them to themselves. What Paul states, de- 
 pends first of all on that secret fellowship, which the mem- 
 
 ^ " S'accourageant a imiter cest exemple de Dauid ;" — " Stirring him- 
 self up to imitate this example of David." 
 
 2 " i believed, for I did speak, (Ps. cxvi. 10) — which is a sure proof of 
 the presence of faith. Confession and faith are inseparably connected. 
 Compare 2 Cor. iv. 13. The Apostle places, after the example of the 
 Septuagint, therefore instead of for : ' I believed, therefore I spake,' vrith- 
 out any material alteration of tne sense." — Hengstenherg on the Psalms, 
 (Edin. 1848,) vol. iii. p. 372.— Ed. 
 
 3 " A faire confession de bouche ;" — " In making confession with the 
 mouth. 
 
 * " There were also at this time" (about the year 1540) "certain persons 
 who, having renounced the Protestant faith tlurough dread of persecution, 
 flattered themselves, that there was no harm in remaining in the external 
 communion of the Church of Rome, provided they embraced the true re- 
 ligion in their hearts. And because Calvin who condemned so pernicious 
 a sentiment was considered by them as carrying his severity to an extreme, 
 he showed clearly that his opinion was in unison, not only with those of 
 the fathers of the Church, but also with the doctrine of the most learned 
 theologians of the age, such as Melancthon, Bucer, and Martyr, as well as 
 the ministers of Zurich ; and so completely extinguished that error, that 
 all pious persons censured the Nicodemites — a name given to those who 
 defended their dissimulation by the example of Nicodemus." — Mackenzie's 
 Life of Calvin, p. 59. See also Calvin on John, vol. i. p. 317, Calvin 
 on the Psalms, vol. v. p. 481 ; and Calvin's Tracts, vol. i. p. xlix. — 
 Ed. 
 
 VOL. II. 
 
210 COMMENTARY ON THE CHAP. IV. 16. 
 
 bers of Christ have with one another, but chiefly on that 
 mutual connection and relationship, which required more 
 especially to be manifested among them. Now this admo- 
 nition was fraught with great utility to the Corinthians, and 
 brought with it choice consolation. For what consolation 
 there is in this — that while God, sparing our weakness, 
 deals with us more gently, those that are endowed with 
 more distinguished excellence, are afflicted for the common 
 advantage of all ! They were also admonished, that, since 
 they could not aid Paul otherwise, they should, at least, help 
 him by their prayers and sympathy. 
 
 That the grace which hath abounded. That agreement^ be- 
 tween the members of Christ he now commends on the groimd 
 of the fruit that springs from it — its tendency to advance 
 the glory of God. By a metonymy, according to his usual 
 manner, he means, by the term grace, that blessing of deli- 
 verance, of which he had made mention previously — that, 
 while he was weighed down, he was, nevertheless, not in 
 anxiety : while oppressed with poverty, he was not left desti- 
 tute, &c., (verses 8, 9,) and in fine, that he had a deliver- 
 ance continually afforded him from every kind of evil.^ 
 This grace, he says, overflows. By this he means, that it 
 was not confined to himself personally, so that he alone enjoys 
 it, but it extends itself farther — namely, to the Corinthians, 
 to whom it was of great advantage. When he makes the 
 overflowing of God's gift consist in gratitude, tending to the 
 glory of its Author, he admonishes us, that every blessing 
 that God confers upon us perishes through our carelessness, 
 if we are not prompt and active in rendering thanks. 
 
 16. For which cause we faint not.^ He now, as having 
 
 » " Ceste vnite et consentemente mutuel :" — " That unity and mutual 
 agreement." 
 
 ^ '•' De toutes sortes de maux desquels il estoit assailli ;" — " From all 
 sorts of evils with which he was assailed." 
 
 s « jp'q^. which cause we faint not. {olx, IxxaxovfAtv.) Here we[have the 
 same various reading," (as in verse 1, see p. 189, n. 1,) " oU lyKKKoZ/Mv — 
 we do no wickedness ; and it is supported by BDEFG, and some others ; 
 but it is remarkable that Mr. Wakefield follows the common reading here, 
 though the various reading is at least as well supported in this verse as in 
 verse first. The common reading, faint not, appears to agree best with 
 the Apostle's meaning." — Dr. A. Clarke. — Ed, 
 
CHAP. IV. 16. SECOND EPISTLE TO THE CORINTHIANS. 211 
 
 carried his point, rises to a higher confidence than before. 
 *' There is no cause/' says he, " why we sliould lose heart, 
 or sink down under the burden of the cross, the issue of 
 which is not merely so desirable to myself, but is also salutary 
 to others.'' Thus he exhorts the Corinthians to fortitude 
 by his own example, should they happen at any time to be 
 similarly afflicted. Farther, he beats down that insolence, 
 in which they in no ordinary degree erred, inasmuch as 
 under the influence of ambition, they held a man in higher 
 estimation, the farther he was from the cross of Christ. 
 
 Though our outward man. The outiuard man, some im- 
 properly and ignorantly confound with the old man, for 
 widely different from this is the old man, of which we have 
 spoken in Romans vi. 6. Chrysostom, too, and others re- 
 strict it entirely to the body ; but it is a mistake, for the 
 Apostle intended to comprehend, under this term, every- 
 thing that relates to the present life. As he here sets be- 
 fore us two m.en, so you must place before your view two 
 kinds of life — the earthly and the heavenly. The outward 
 man is the maintenance of the earthly life, which consists 
 not merely in the flower of ones age, (1 Cor. vii. 30,) and in 
 good health, but also in riches, honours, friendships, and 
 other resources.^ Hence, according as w^e suffer a dimi- 
 nution or loss of these blessings, which are requisite for 
 keeping up the condition of the present life, is our outward 
 man in that proportion corrupted. For as we are too much 
 taken up with the present life, so long as everything goes 
 on to our mind, the Lord, on that account, by taking away 
 from us, by little and little, the things that we are en- 
 grossed with, calls us back to meditate on a better life. 
 Thus, therefore, it is necessary, that the condition of the 
 present life should decay,^ in order that the inward man 
 may be in a flourishing state ; because, in proportion as the 
 earthly life declines, does the heavenly life advance, at least 
 in believers. For in the reprobate, too, the outward man 
 decays,^ but without anything to compensate for it. In the 
 
 1 «' Autres aides et commoditez ;" — " Other helps and conveniences." 
 
 * " De iour en iour ;" — " From day to day." 
 
 8 " II est vray que I'homme exterieur tend a decadence aussi bien es 
 
212 COMMENTARY ON THE CHAP. IV. 1 7. 
 
 sons of God, on the other hand, a decay of this nature is 
 the beginning, and, as it were, the cause of production. He 
 says that this takes place daily, because God continually 
 stirs us up to such meditation. Would that this were deeply 
 seated in our minds, that we might uninterruptedly make 
 progress amidst the decay of the outward man ! 
 
 17. Momentary lightness. As our flesh always shrinks 
 back from its own destruction, whatever reward may be pre- 
 sented to our view, and as we are influenced much more by 
 present feeling than by the hope of heavenly blessings, Paul 
 on that account admonishes us, that the afflictions and vexa- 
 tions of the pious have little or nothing of bitterness, if com- 
 pared with the boundless blessings of everlasting glory. He 
 had said, that the decay of the outward man ought to occa- 
 sion us no grief, inasmuch as the renovation of the inward 
 man springs out of it. As, however, the decay is visible, 
 and the renovation is invisible, Paul, with the view of shak- 
 ing us off" from a carnal attachment to the present life, draws 
 a comparison between present miseries and future felicity. 
 Now this comparison is of itself abundantly suflicient for 
 imbuing the minds of the pious with patience and modera- 
 tion, that they may not give way, borne down by the bur- 
 den of the cross. For whence comes it, that patience is so 
 difficult a matter but from this, — that we are confounded on 
 having experience of evils for a brief period,-^ and do not 
 raise our thoughts higher ? Paul, therefore, prescribes the 
 best antidote against your sinking down under the pressure 
 of afflictions, when he places in opposition to them that 
 future blessedness which is laid up for thee in heaven. (Col. 
 i. 5.) For this comj^arison makes that light which previ- 
 ously seemed heavy, and makes that brief and momentary 
 which seemed of boundless duration. 
 
 There is some degree of obscurity in Paul's words, for as 
 he says, With hyperbole unto hyperbole,^ so the Old Inter- 
 
 reprouuez et infideles ;" — " It is true that the outward man tends to de- 
 cay quite as much in reprobates and unbelievers." 
 
 1 " En ce sentiment des maux qui passent tontesfois auec le temps ;" — 
 " In this feeling of evils, which nevertheless pass away with the occasion." 
 
 2 "A outrance par outrance;" — "From extreme to extreme." "It 
 is not merely eminent, but it is eminent unto eminence ; excess unto 
 
CHAP. IV. 17. SECOND EPISTLE TO THE CORINTHIANS. 213 
 
 preter, and Erasmus/ have thought that in both terms the 
 magnitude of the heavenly glory, that awaits believers is 
 extolled ; or, at least, they have connected them with the 
 verb worketh out. To this I have no objection, but as the 
 distinction that I have made is also not unsuitable, I leave 
 it to my readers to make their choice. 
 
 Worketh out an eternal weight. Paul does not mean, 
 that this is the invariable eifect of afflictions ; for the great 
 majority are most miserably weighed down here with evils 
 of every kind, and yet that very circumstance is an occasion 
 of their heavier destruction, rather than a help to their sal- 
 vation. As, however, he is speaking of believers, we must 
 restrict exclusively to them what is here stated ; for this is 
 a blessing from God that is peculiar to them — that they are 
 prepared for a blessed resurrection by the common miseries 
 of mankind. 
 
 As to the circumstance, however, that Papists abuse this 
 passage, to prove that afflictions are the causes of our salva- 
 tion, it is exceedingly silly ;^ unless, perhaps, you choose to 
 take causes in the sense of means, (as they commonly speak.) 
 We, at least, cheerfully acknowledge, that we must through 
 many tribulations^ enter into the kingdom of heaven, (Acts 
 
 excess ; a hyperbole unto hyperbole — one hyperbole heaped on another ; 
 and the expression means, that it is exceeding exceedingly glorious ; glori- 
 ous in the highest possible degree. The expression is the Hebrew form 
 of denoting the highest superlative, and it means, that aU hyperboles fail 
 of expressing that external glory which remains for the just. It is infinite 
 and boimdless. You may pass from one degree to another ; from one sub- 
 Ume height to another ; but stiU an infinity remains beyond. Nothing can 
 describe the uppermost height of that glory, nothing can express its in- 
 finitude." — Barnes. Chrysostom explains the words xk^ i"ri^(iokhv us 
 v-ri^fioXriv to be equivalent to fj^iyi6o; vti^^oXikus v-ri^fhoXiKov — a great- 
 ness exceedingly exceeding. " The repetition having an intensitive force, 
 (Uke the Hebrew nj<D 155D,) it may be rendered infinitely exceeding.''' — 
 Bloomfi£ld.—Ed. 
 
 ^ The words of the Vulgate are, " Supra modum in sublimitate ;" — 
 " Above measure in elevation.'' The rendering of Erasmus is, " Mire 
 supra modum ;" — " Wonderfully above measure." — Ed. 
 
 ^ " Cest vn argument trop debile ;" — " It is an exceedingly weak argu- 
 ment." 
 
 ' " Per multas tribulationes ;" — " Par beaucoup de tribulations ;" — 
 " By many tribulations." This is the literal rendering of the original 
 words made use of, ^la toXXuv ixl^iuv. Wichf (1380) renders as follows, 
 *' bi many tribulaciouns." Rheims (1582) "by many tribulations." — Ed. 
 
214 COMMENTARY ON THE CHAP. IV. 1 7. 
 
 xiv. 22,) and as to this there is no controversy. While, 
 however, our doctrine is, that tlie momentary lightness of 
 afflictions worketh out in us an eternal weight^ of life, for 
 this reason, that all the sons of God are 'predestinated to he 
 conformed to Christ, (Rom. viii. 29,) in the endurance of the 
 cross, and in this manner are prepared for the enjoyment of 
 the heavenly inheritance, which they have through means 
 of God's gracious adoption ; Papists, on the other hand, 
 imagine that they are meritorious works,^ by which the 
 heavenly kingdom is acquired. 
 
 I shall repeat it again in a few words. We do not deny 
 that afflictions are the path by which the heavenly kingdom 
 is arrived at, but we deny that by afflictions we merit the 
 inheritance,^ which comes to us in no other way than through 
 means of God's gracious adoption. Papists, without con- 
 sideration, seize hold of one little word, with the view of 
 building upon it a tower of Babel, (Gen. xi. 9,) — that the 
 kingdom of God is not an inheritance procured for us by 
 Christ, but a reward that is due to our works. For a fuller 
 solution, however, of this question, consult my Institutes.* 
 
 While we look not. Mark what it is, that will make all 
 the miseries of this world easy to be endured, — if we carry 
 forward our thoughts to the eternity of the heavenly king- 
 dom. For a moment is long, if we look around us on this 
 side and on that ; but, when we have once raised our minds 
 heavenward, a thousand years begin to appear to us to be 
 like a moment. Farther, the Apostle's words intimate, that 
 we are imposed upon by the view of present things, because 
 there is nothing there that is not temporal ; and that, con- 
 sequently, there is nothing for us to rest upon but confidence 
 in a future life. Observe the expression, looking at the things 
 which are unseen,^ for the eye of faith penetrates beyond all 
 
 1 « St. Paul in this expression— /Ba^a? yolm— weight of glory, elegantly 
 joins together the two senses of the Heb. 1133, which denotes both weight 
 and glory, i.e., shining or being irradiated Avith light." — Parkhurst. — Ed. 
 
 2 *" Que les afflictions sont oeuures meritoires ;" — " That afflictions are 
 meritorious works." 
 
 3 " L'heritage eternel ;" — " The everlasting inheritance." 
 
 * See Tnstitutes, vol. ii. pp. 285-289, 417-419.— ^c^. 
 
 * " The word which is here rendered look signifies to take aim at, (cxa- 
 TovvTuv ri/i/.uv.') This is a very steady intuition, which a man hath of the 
 
CHAP. V. 1. SECOND EPISTLE TO THE CORINTHIANS. 
 
 215 
 
 our natural senses, and faith is also on that account repre- 
 sented as a looking at things that are invisible. (Heb. xi. 1.) 
 
 CHAPTER V. 
 
 1. For we know, that, if our earthly 
 house of this tabernacle were dis- 
 solved, we have a building of God, 
 an house not made with hands, 
 eternal in the heavens. 
 
 2. For in this we groan, earnestly 
 desiring to be clothed upon with 
 our house which is from heaven : 
 
 3. If so be that being clothed, we 
 shall not be found naked. 
 
 4. For we that are in this taber- 
 nacle do groan, being burdened : not 
 for that Ave would be unclothed, but 
 clothed upon, that mortality might 
 be swallowed up of hfe. 
 
 5. Now he that hath wrought us 
 for the selfsame thing is God, who 
 also hath given unto us the earnest 
 of the Spirit. 
 
 6. Therefore ive are always confi- 
 dent, knowing that, whilst we are 
 at home in the body, we are absent 
 from the Lord : 
 
 7. (For we walk by faith, not by 
 sight :) 
 
 8 . We are confident, I say, and will- 
 ing rather to be absent from the body, 
 and to be present with the Lord. 
 
 mark which he is aiming at, or the end which he designs ; he must always 
 have it in his eye. And by this looking, saith the Apostle, we find that, 
 notvrithstanding all the decays of the outward man, the inward man is 
 renewed day by day — life, and vigour, and spirit continually entering in 
 at our eyes from that glorious aim which we have before us. This will 
 need a very steady determination of mind unto such objects by a com- 
 manding light and glory that they carry with them, so that the soul feels 
 not a disposition in itself to dbect or look oS.''— Howe's Works, (Lond. 
 1834,) p. 543.— ^fZ. 
 
 ^ " Si toutesfois nous sommes trouuez aussi vestus, et non point nuds, 
 OK, Si toutesfois nous sommes trouuez vestus, ou, Veu qu' aussi nous se- 
 rous trouuez, &ct, ou, Veu que mesmes apres auoir este despouillez, nous 
 ne serous trouuez nuds :" — " If, nevertheless, we are fomid also clothed, and 
 not naked — or. If, nevertheless, we are found clothed — or, Since we shall 
 also be found, &c., or, Since even after having been stript, we shall not be 
 found naked." 
 
 2 " Pource que nous desirons, ou, en laquelle nous desirons ;" — " Be- 
 cause we desire, or, in which we desire." 
 
 1 . Scimus enim, quod, si terrenum 
 nostrum domicilium destruatur, 
 sedificationem ex Deo habemus, 
 domum non manufactam, setemam 
 in ccelis. 
 
 2. Etenim in hoc gemimus, do- 
 micilium nostrum quod est e coelo» 
 superinduere desiderantes : 
 
 3. Siquidem etiam vestiti, non 
 nudi reperiamur.^ 
 
 4. Etenim dum sumus in taber- 
 naculo, gemimus gravati : eo quod 
 non exui volumus,- sed superindui, 
 ut destruatur, quod mortale est, a 
 vita. 
 
 5. Qui autem aptavit nos ad hoc 
 ipsum, Deus est : qui etiara dedit 
 nobis arrhabonem Spiritus. 
 
 6. Confidimus ergo semper, et 
 scimus, quod habitantes in corpora, 
 peregrinamur a Domino. 
 
 7. Per fidem enim ambulamus, et 
 non per aspectum. 
 
 8. Confidimus, inquam, et liben- 
 tius optamus peregrinari a corpore, 
 et habitare apud Dominum. 
 
216 COMMENTARY ON THE CHAP. V. 1. 
 
 1. For we know. Here follows an amplification {eire^ep- 
 ^aaia) or embellishment of the foregoing statement/ For 
 Paul has it in view, to correct in us impatience, dread, and 
 dislike of the cross, contempt for what is mean, and in fine, 
 pride, and effeminacy ; and this can only be accomplished 
 by raising up our minds as high as heaven, through contempt 
 of the world. Now he has recourse to two arguments. On 
 the one hand, he shows the miserable condition of mankind 
 in this life, and on the other hand, the supreme and perfect 
 blessedness, which awaits believers in heaven after death. 
 For what is it that keeps men so firmly bound in a misplaced 
 attachment to this life, but their deceiving themselves with a 
 false imagination — thinking themselves happy in living here? 
 On the other hand, it is not enough to be aware of the mise- 
 ries of this life, if we have not at the same time in view the 
 felicity and glory of the future life. This is common to good 
 and bad alike— that both are desirous to live. This, also, is 
 common to both — that, when they consider, how many and how 
 great miseries they are here exposed to, (with this difference, 
 however, that unbelievers know of no adversities but those 
 of the body merely, while the pious are more deeply affected^ 
 by spiritual distresses,) they often groan, often deplore their 
 condition, and desire a remedy for their evils. As, however, 
 all naturally view death with horror, unbelievers never wil- 
 lingly quit this life, except when they throw it off in disgust 
 or despair. Believers, on the other hand, depart willingly, 
 because they have a better hope set before them beyond this 
 world. This is the sum of the argument. Let us now ex- 
 amine the words one by one. 
 
 We know, says he. This knowledge does not spring from 
 the human intellect, but takes its rise from the revelation 
 of the Holy Spirit. Hence it is peculiar to believers. Even 
 the heathens had some idea of the immortality of the soul, 
 but there was not one of them, that had assurance of it — 
 not one of them could boast that he spoke of a thing that 
 
 1 « S"ensmt vne declaration de la sentence precedente, plus ample et 
 comme enrichie ;" — " There foUows an explanation of the foregoing state- 
 ment, more ample, and as it were enriched." 
 
 ' « Sont touchez plus au vif ;" — " Are more touched to the quick." 
 
CHAP. V. 1. SECOND EPISTLE TO THE CORINTHIANS. 217 
 
 was known to him.^ Believers alone can affirm this,^ to 
 whom it has been testified of by the word and Spirit of God. 
 Besides, it is to be observed, that this knowledge is not 
 merely of a general kind, as though believers were merely 
 in a general way persuaded, that the children of God will 
 be in a better condition after death, and had no assurance 
 as to themselves individually,^ for of how very little service 
 this would be for affording a consolation, so difficult of attain- 
 ment ! On the contrary, every one must have a knowledge 
 peculiar to himself, for this, and this only, can animate me 
 to meet death with cheerfulness — if I am fully persuaded, 
 that I am departing to a better life. 
 
 The body, such as we now have it, he calls a house of 
 tabernacle. For as tabernacles^ are constructed, for a tem- 
 porary purpose, of slight materials, and without any firm 
 foundation, and then shortly afterwards are thrown down, 
 or fall of their own accord, so the mortal body is given to 
 men as a frail hut,^ to be inhabited by them for a few days. 
 The same metaphor is made use of, also, by Peter in his 
 Second Epistle, (2 Pet. i. 13, 14,) and by Job, (iv. 19,) when 
 he calls it a house of clay. He places in contrast with this a 
 building of perpetual duration. It is not certain, whether he 
 means by this term a state of blessed immortality, which 
 awaits believers after death, or the incorruptible and glorious 
 body, such as it will be after the resurrection. In which- 
 ever of these senses it is taken, it will not be unsuitable ; 
 though I prefer to understand it as meaning, that the blessed 
 
 1 Cicero, who argues at considerable length, and as it might seem most 
 convincingly, for the immortality of the soul, introduces one as complaining 
 that while, on reading the arguments in favour of this tenet, he thought 
 himself convinced, as soon as he laid aside the hook and began to reason 
 with himself, his conviction was gone. " I know not," says he, " how it 
 happens, that when I read, I assent, but when I have laid down the book, 
 all that assent vanishes." Hence Seneca, (Ep. 102,) when speaking of the 
 reasonings of the ancient heathen philosophers on this important point, 
 justly observes, that " immortahty, however desirable, was TditYier promised 
 t\i2in. proved by those great men." — Ed. 
 
 2 " Puissent parler ainsi ;" — " Can speak thus" — that is, with confidence. 
 ' " Et que cependant chacun d'eux ne fust point asseure' de sa propre 
 
 felicite ;" — " And as if each of them were not in the mean time assured as 
 
 to his own felicity." 
 
 < " Tabernacles ou loges ;" — " Tabernacles or huts." 
 
 5 « Comme vne logette caduque ;" — " As a frail little hut." 
 
218 COMMENTARY ON THE CHAP. V. 4. 
 
 condition of the soul after death is the commencement of 
 this building, and the glory of the final resurrection is the 
 consummation of it/ This exposition will correspond better 
 with the Apostle's context. The epithets, which he applies 
 to this building, tend to confirm more fully its perpetuity. 
 
 3. Since clothed. He restricts to believers, what he had 
 stated respecting the certainty of a future life, as it is a thing 
 peculiar to them. For the wicked, too, are stript of the 
 bod}^, but as they bring nothing within the view of God, 
 but a disgraceful nakedness, they are, consequently, not 
 clothed with a glorious body. Believers, on the other hand, 
 who appear in the view of God, clothed with Christ, and 
 adorned with His image, receive the glorious robe of immor- 
 tality. For I am inclined to take this view, rather than 
 that of Chrysostom and others, who think that nothing new 
 is here stated, but that Paul simply repeats here, \vhat he 
 had previously said as to putting on an eternal habitation. 
 The Apostle, therefore, makes mention here of a twofold 
 clothing, with wliich God invests us — the righteousness of 
 Christ, and sanctification of the Spirit in this life ; and, after 
 death, immortality and glory. The first is the cause of the 
 second, because those whom God has determined to glorify, 
 he first justifies. (Rom. viii. 30.) Tliis meaning, too, is elicited 
 from the particle also, which is without doubt introduced for 
 the purpose of amplifying — as if Paul had said, that a new 
 robe will be prepared for believers after death, since they 
 have been clothed in this life also. 
 
 4. We groan, being burdened, because we desire not to be 
 unclothed. The wicked, too, groan, because they are not 
 contented with their present condition ; but afterwards an 
 opposite disposition prevails, that is, a clinging to life, so 
 that they view death with horror, and do not feel the long 
 continuance of this mortal life to be a burden. The groaning 
 of believers, on the other hand, arises from this — that they 
 know, that they are here in a state of exile from their na- 
 tive land, and that they know, that they are here shut up 
 in the body as in a prison. Hence they feel this life to be 
 
 ^ " La consommation et accomplissement ;" — " The consummation and 
 accomplishment. " 
 
CHAP. V. 5. SECOND EPISTLE TO THE CORINTHIANS. 219 
 
 a burden, because in it they cannot enjoy true and perfect 
 blessedness, because they cannot escape from the bondage of 
 sin otherwise than by death, and hence they aspire to be 
 elsewhere. 
 
 As, however, it is natural for all animals to desire exist- 
 ence, how can it be, that believers are willing to cease to 
 exist ? The Apostle solves this question, when he says, that 
 believers do not desire death for the sake of losing any thing, 
 but as having regard to a better life. At the same time, 
 the words express more than this. For he admits, that we 
 have naturally an aversion to the quitting of this life, con- 
 sidered in itself, as no one willingly allows himself to be 
 stript of his garments. Afterwards, however, lie adds, that 
 the natural horror of death is overcome by confidence ;^ as 
 an individual will, without any reluctance, throw away a 
 coarse, dirty, threadbare, and, in one word, tattered garment, 
 with the view of his being arrayed in an elegant, handsome, 
 new, and durable one. 
 
 Farther, he explains the metaphor by saying — that what 
 is mortal may he destroyed^ by life. For as flesh and blood 
 cannot inherit the kingdom of God, (1 Cor. xv. 50,) it is 
 necessary, that what is corruptible in our nature should 
 perish, in order that we may be thoroughly renewed, and 
 restored to a state of perfection. On this account, oui* body 
 is called a prison, in which we are confined. 
 
 5. Now he that hath fitted us. This is added in order that 
 we may know, that this disposition is supernatural. For, 
 mere natural feeling will not lead us forward to this, for it 
 does not comprehend that hundredfold recompense which 
 springs from the dying of a single grain. (John xii. 24.) 
 We must, therefore, be fitted for it by God. The manner of 
 it is at the same time subjoined — that he confirms us by his 
 Spirit, who is as it were an earnest. At the same time the 
 particle also seems to be added for the sake of amplification. 
 " It is God who forms in us this desire, and, lest our courage 
 should give way or waver, the Holy Spirit is given us as an 
 
 1 "Par la fiance qu'ont les fideles;" — "By the confidence which be- 
 lievers have." 
 
 « « Soit englouti par la vie ;" — " May be swallowed up by life." 
 
220 COMMENTARY ON THE CHAP. V. 6. 
 
 earnest, because by his testimony be confirms, and ratifies 
 the truth of the promise/' For these are two offices of the 
 Holy Spirit — first, to show to believers what they ought to 
 desire, and secondly, to influence their hearts efficaciously, 
 and remove all their doubt, that they may steadfastly per- 
 severe in choosing what is good. There would, however, be 
 nothing unsuitable in extending the word fitted, so as to 
 denote that renovation of life, with which God adorns his 
 people even in this life, for in this way he already separates 
 them from others, and shows that they are, by means of his 
 grace, marked out for a peculiar condition. 
 
 6. Therefore we are always confident. That is, as exer- 
 cising dependence on the earnest of the Spirit; for, otherwise, 
 we always tremble, or, at least, are courageous or alarmed by 
 turns, and do not retain a uniform and even tenor of mind. 
 Hence, that good courage of which Paul speaks has no place 
 in us, unless it is maintained by the Spirit of Grod. The 
 connecting particle and, which immediately follows, ought 
 to be understood as meaning because, in this way : We are 
 of good courage, because we know that we are absent, &c. 
 For this knowledge is the cause of our calmness and confi- 
 dence ; for the reason, why unbelievers are constantly in a 
 ferment of anxiety, or obstinately murmur against God, is, 
 that they think they will ere long cease to exist, and they 
 place in this life the highest and uppermost summit of their 
 felicity.^ We, on the other hand, live in the exercise of con- 
 tentment,^ and go forward to death with alacrity,^ because 
 a better hope is laid up for us. 
 
 We are absent from the Lord. Scripture everywhere pro- 
 claims, that God is present with us : Paul here teaches, that 
 we are absent from him. This is seemingly a contradiction ; 
 but this difficulty is easily solved, when we take into view the 
 difi'erent respects, in which he is said to be present or absent. 
 He is, then, present with all men, inasmuch as he upholds 
 them by his power. He dwells in them, because in him 
 
 ^ See Calvin's observations on the same point, when commenting on 
 1 Cor. XV. 32, pp. 41, ^2.— Ed. 
 
 ^ " Nous viuous en paix, prenans tout en gre ;" — " We live in peace, 
 taking everything favourably." 
 
 ' " loyeusement ;" — "Jo}ifully." 
 
CHAP. V. 7. SECOND EPISTLE TO THE CORINTHIANS. 221 
 
 they live and move and have their being. (Acts xvii. 28.) 
 He is present with his believing people by the energy of his 
 Spirit ; he lives in them, resides in the midst of them, nay 
 more, within them. But in the mean time he is absent from 
 us, inasmuch as he does not present himself to be seen face 
 to face, because we are as yet in a state of exile from his 
 kingdom, and have not as yet attained that blessed immor- 
 tality, which the angels that are with him enjoy. At the 
 same time, to be absent, in this passage, refers merely to 
 knowledge, as is manifest from the reason that is afterwards 
 added. 
 
 7. For we walk by faith. ElBo<; I have here rendered 
 aspectu7n, (sight,) because few understood the meaning of 
 the word species, (appearance)^ He states the reason, why 
 it is that we are now absent from the Lord — because we do 
 not as yet see him face to face. (1 Cor. xiii. 12.) The 
 manner of that absence is this — that Grod is not openly be- 
 held by us. The reason why he is not seen by us is, that 
 we walk by faith. Now it is on good grounds i\i2ii faith is 
 opposed to sight, because it perceives those things that are 
 hid from the view of men — because it reaches forth to future 
 things, which do not as yet appear. For such is the condi- 
 tion of believers, that they resemble the dead rather than 
 the living — that they often seem as if they were forsaken by 
 God — that they always have the elements of death shut up 
 within them. Hence they must necessarily hope against 
 hope. (Rom. iv. 18.) Now the things that are hoped for 
 are hid, as we read in Rom. viii. 24, and faith is the mani- 
 festation of things which do not appear. (Heb. xi. 1.)^ It 
 
 ^ " Espece, ainsi qu'on a accoustume de traduire en Latin ce mot Grec ;" 
 — " Species, as they have been accustomed to render in Latin this Greek 
 word." Those interpreters who have rendered t^og, species, (appearance,) 
 employ the word species to mean what is seen, as distinguished from what is 
 invisible — what has a visible form. The term, however, (as Calvin hints,) 
 is ambiguous, being frequently employed to denote appearance, as dis- 
 tinguished from reality. — Ed. 
 
 ^ " Concerning the import of the original term vTotrTaim, translated sub- 
 stance, (Heb. xi. 1,) there has been a good deal of discussion, and it has 
 been imderstood to signify confidence or subsistence. Faith is the confi- 
 dence of things hoped for ; because it assures us, not only that there are 
 such things, but that, through the power and faithfulness of God, we shall 
 enjoy them. It is the subsistence of things hoped for ; because it gives 
 
222 COMMENTARY ON THE CHAP. V. 8. 
 
 is not to be wondered, then, if the apostle says, that we have 
 not as yet the privilege oi sight, so long as we walk by faith. 
 For we see, indeed, but it is through a glass, darkly ; (1 Cor. 
 xiii. 12,) that is, in place of the reality we rest upon the 
 word. 
 
 8. We are confident, I say. He again repeats, what he 
 had said respecting the confidence of the pious — that they 
 are so far from breaking down under the severity of the 
 cross, and from being disheartened by afflictions, that they 
 are made thereby more courageous. For the worst of evils 
 is death, yet believers long to attain it, as being the com- 
 mencement of perfect blessedness. Hence and may be re- 
 garded as equivalent to because, in this way : " Nothing can 
 befall us, that can shake our confidence and courage, since 
 death (which others so much dread) is to us great gain. 
 (Phil. i. 21.) For nothing is better than to quit the body, 
 that we may attain near intercourse with God, and may 
 truly and openly enjoy his presence. Hence by the decay 
 of the body we lose nothing that belongs to us.'' 
 
 Observe here — what has been once stated already — that 
 true faith begets not merely a contempt of death, but even 
 a desire for it,^ and that it is, accordingly, on the other hand, 
 a token of unbelief, when dread of death predominates in us 
 above the joy and consolation of hope. Believers, however, 
 desire death — not as if they would, by an importunate desire, 
 
 them, although futiire, a present subsistence in the minds of believers, so 
 that they are influenced by them as if they were actually present. Thus 
 the word was understood by some of the Greek commentators, Avho were 
 the most competent judges of its meaning. ' Since things which we hope 
 for,' says Chrysostom, ' seem not to subsist, faith gives them subsistence, 
 or rather it does not give it, but is itself their substance. Thus the resur- 
 rection of the dead is not past, nor does it subsist, but faith gives it sub- 
 sistence in our souls.' 'Faith,' says another, 'gives subsistence to the 
 
 resurrection of the dead, and places it before our eyes The 
 
 objects of faith are not only future good, but invisible things, both good 
 and evil, which are made known by divine revelation ; and of these it is the 
 
 evidence, {'i^^^yz"',) the demonstration or conviction Being 
 
 past, and future, and invisible on account of their distance from us, or the 
 spirituality of their nature, they cannot be discovered by our senses, but 
 the conviction of their reality is as strong in the mind of a believer, as if 
 they were placed before his eyes." — Dick's Theology, \ol. iii. pp. 314, 315. 
 —Ed. 
 
 > See p. 216. 
 
CHAP. V. 8. SECOND EPISTLE TO THE CORINTHIANS. 223 
 
 anticipate tlieir Lord's day, for they willingly retain their 
 footing in their earthly station, so long as their Lord may 
 see good, for they would rather live to the glory of Christ 
 than die to themselves, (Rom. xiv. 7,) and for their own ad- 
 vantage.^ For the desire, of which Paul speaks, springs from 
 faith. Hence it is not at all at variance with the will of 
 God. We may, also, gather from these words of Paul, that 
 souls, when released from the body, live in the presence of 
 God, for if, on being absent from the body, they have God 
 present,^ they assuredly live with him. 
 
 Here it is asked by some — " How then did it happen that 
 the holy fathers dreaded death so much, as for example 
 David, Hezekiah, and the whole of the Israelitish Church, 
 as appears from Psalm vi., from Isaiah xxxviii. o, and from 
 Psalm cxv. 17 ?'' I am aware of the answer, that is usually 
 returned — that the reason, why death was so much dreaded 
 by them was, that the revelation of the future life was as 
 yet obscure, and the consolation, consequently, was but small. 
 Now I acknowledge, that this, in j^art, accounts for it, but 
 not entirely, for the holy fathers of the ancient Cliurch did 
 not in every case tremble, on being forewarned of their death. 
 Nay more, they embraced death with alacrity, and witli joy- 
 ful hearts. For Abraham departed without regret, full of 
 
 1 " C'est a dire pour leur propre proiifit et vtilite ;" — " That is to say, 
 for their own profit and advantage." 
 
 ^ " In this world," says Howe, in a discourse on 2 Cor. v. 8, " we find 
 ourseh-es encompassed with objects that are suitable, grateful, and enter- 
 taining to our bodily senses, and the several principles, perceptions, and 
 appetites that belong to the bodily life ; and these things familiarize and 
 habituate us to this world, and make us, as it were, one with it. There 
 is particularly a bodily people, as is intimated in the text, that we are 
 associated with, by our being in the body. The words ivlnf^ma.! and Ixlvi- 
 [jt.'^cra.i in this verse, (and the same are used in verses 6th and 9th,) signify 
 there is such a people of which we are, and from which we would be dis- 
 associated ; 'ivl'/if^o; is civis, incola, or indigena — an inhabitant or native 
 among this or that people ; an ixhy-os is peregrinus, one that lives abroad, 
 and is severed from the people he belonged unto. The apostle considers 
 himself, while in the body, as living among such a sort of people as dwell 
 in bodies, a Hke sort of people to himself, and would be no longer a home- 
 dweller with them, but travel away from them, to join and be a dweller 
 with another people. For also, on the other hand, he considers, ' with the 
 Lord,' an invisible world where he resides, and an incorporeal people he 
 presides over." — Howe's Works, (Lond. 1834,) p. 1023. — Ed. 
 
224 COMMENTARY ON THE CHAP. V. 8* 
 
 (Gen. XXV. 8.) "We do not read that Isaac was re- 
 luctant to die. (Gen. xxxv. 29.) Jacob, with his last 
 breath, declares that he is waiting for the salvation of the 
 Lord. (Gen. xlix. 18.) David himself, too, dies peacefully, 
 without any regrets, (1 Kings ii. 10,) and in like manner 
 Hezekiah. As to the circumstance, that David and Heze- 
 kiah did, each of them, on one occasion deprecate death with 
 tears, the reason was, that they were punished by the Lord 
 for certain sins, and, in consequence of this, they felt the 
 anger of the Lord in death. Such was the cause of their 
 alarm, and this believers might feel even at this day, under 
 the reign of Christ. The desire, however, of which Paul 
 speaks, is the disposition of a well-regulated mind.^ 
 
 9. Wherefore we labour, that, 9. Quapropter contendimus, sive 
 whether present or absent, we may domi agentes, sive foris peregrinan- 
 be accepted of him. tes, ut illi placeamus. 
 
 10. For we must all appear before 10. Omnes enim nosmanifestare' 
 the judgment-seat of Christ ; that oportet coram tribunaU Christi, ut 
 every one may receive the things reportet miusquisque, quae per cor- 
 done in his body, according to that pus facta fuerint, prout fecerit, sive 
 he hath done, whether it he good or bonum, sive malum.* 
 
 bad. 
 
 1 1 . Knowing therefore the terror 1 1 . Scientes igitur terrorem ilium 
 of the Lord, we persuade men ; but Domini, suademus hominibus,^ Deo 
 we are made manifest unto God ; autem manifesti sumus ; confido au- 
 
 * " Rassassie de iours, et sans regret ;" — " Satisfied with days and with- 
 out regret." " In the Hebrew," says Poole in his Annotations, "it is only 
 full or satisfied; but you must understand with days or years, as the 
 phrase is fully expressed in Gen. xxxv. 29 ; 1 Chron. xxiii. 1 ; 1 Chron. 
 xxix. 28; Job xlii. 17; Jer. vi. 11. When he (Abraham) had lived as 
 long as he desired, being in some sort weary of hfe, and desirous to be 
 dissolved, or full of all good, as the Chaldee renders it — satisfied, as it is 
 said of Naphtali, (Deut. xxxiii. 23,) with favour, and full with the bless- 
 ing of the Lord upon himself and upon his children." — Ed. 
 
 2 " Vn esprit bien pose, et deliure de trouble ;" — *' A mind well regu- 
 lated, and free from alarm." 
 
 ^ " Estre manifestez, ou comparoir ;" — " Be manifested or appear." 
 
 * " Afin qu'vn chacun reporte les choses faites par son corps, selon qu'il 
 a fait, soit bien, soit mal," ou, " reporte en son corps selon qu'il aura fait, 
 ou bien ou mal ;" — " That every one may give an accoimt of the things, 
 done in his body, according as he has done, whether it be good, or whether 
 it be evil," or, " may give an accoimt in his body, according as he shall 
 have done, whether good or evil." 
 
 ^ " Nous induisons les hommes, ascauoir a la foy, ou, nous persuadons 
 les hommes ;" — « We induce men, that is, to the faith, or, we persuade 
 men." 
 
CHAP. V. ] 0. SECOND EPISTLE TO THE CORINTHIANS. 225 
 
 and I trust also are made manifest tern nos et in conscientiis vestris, ma- 
 in your consciences. nifestos esse. 
 
 12, For we commend not our- 12. Non enim nosmetipsos iterum 
 
 selves again unto you, but give you commendamus vobis, sed occasionem 
 
 occasion to glory on our behalf, that vobis damns gloriandi de nobis, ut 
 
 ye may have somewhat to answer ahquid habeatis adversus eos,^ qui 
 
 them which glory in appearance, in facie gloriantur, et non in corde. 
 and not in heart. 
 
 9. Wherefo7^e we strive. Having shown how magnani- 
 mous Christians ought to be in the endurance of afflictions,^ 
 so that even in dying they may be conquerors over death, 
 and that too, because by afflictions and death they attain to a 
 blessed life, he now from the same source draws also another 
 conclusion — that they must, by all means, make it their main 
 desire to please God. And indeed it cannot but be, that the 
 hope of a resurrection, and thoughtfulness as to the judgment, 
 will awaken in us this desire ; as, on the other hand, the true 
 reason why we are so indolent and remiss in duty is, that 
 we seldom, if ever, think of what ought to be constantly 
 kept in remembrance,^ that we are here but lodgers* for a 
 short time, that we may, after finishing our course, return 
 to Christ. Observe, however, what he says — that this is the 
 desire both of the living and of the dead, by which state- 
 ment the immortality of the soul is again confirmed. 
 
 10. We must be manifested. Though this is common to 
 all, yet all without distinction do not raise their views in 
 such a way as to consider every moment, that they must 
 appear before the judgment-seat of Christ. But while Paul, 
 from a holy desire of acting aright, constantly sisted himself 
 before the bar of Christ, he had it in view to reprove indi- 
 rectly those ambitious teachers, who reckoned it enough to 
 have the plaudits of their fellow-men.^ For when he says, 
 
 1 "Afin qu'ayez de quoy respondre a ceux:" — "That ye may have 
 wherewith to answer those." 
 
 2 "Quelle Constance et magnanimite doyuent auoir les Chrestiens en 
 leiirs afflictions ;" — " What constancy and magnanimity Christians ought 
 to have in their afflictions." 
 
 8 " Nous dem-ions auoir incessamment deuant les yeux et en memoire ;" 
 — " We ought to have unceasingly before our eyes and in our remem- 
 brance." 
 
 * " Nous sommes yci estrangers ;"— " We are strangers here." 
 5 " Se contentoyent d'auoir I'applaudissement des hommes, comme fe- 
 VOL. II. P 
 
226 COMMENTARY ON THE CHAP. V. 11. 
 
 that no one can escape, lie seems in a manner to summon 
 them to that heavenly tribunal. Farther, though the word 
 translated to be manifested might be rendered to appear, yet 
 Paul had, in my opinion, something farther in view — that 
 we shall then come forth to the light, while for the present 
 many are concealed, as it were, in the darkness. For then 
 the books, which are now shut, will be opened. (Dan. vii. 10.) 
 
 That every one may give account. As the passage relates 
 to the recompensing of deeds, we must notice briefly, that, 
 as evil deeds are punished by God, so also good deeds are 
 rewarded, but for a different reason ; for evil deeds are re- 
 quited with the punishment that they deserve, but God in 
 rewarding good deeds does not look to merit or worthiness. 
 For no work is so full and complete in all its parts as to be 
 deservedly well-pleasing to him, and farther, there is no one 
 whose works are in themselves well-pleasing to God, unless 
 he render satisfaction to the whole law. Now no one is found 
 to be thus perfect. Hence the only resource is in his ac- 
 cepting us through unmerited goodness, and justifying us, 
 by not imputhig to us our sins. After he has received us 
 into favour, he receives our works also by a gracious accept- 
 ance. It is on this that the reward hinges. There is, there- 
 fore, no inconsistency in saying, that he rewards good works, 
 provided we understand that mankind, nevertheless, obtain 
 eternal life gratuitously. On this point I have expressed 
 myself more fully in the preceding Epistle, and my Institutes 
 will furnish a full discussion of it.^ When he says in the body, 
 I understand him to mean, not merely outward actions, but 
 all the deeds that are done in this corporeal life. 
 
 1 1. Knowing therefore. He now returns to speak of him- 
 self, or he again applies the general doctrine to himself per- 
 sonally. " I am not ignorant," says he, " nor devoid of the 
 fear of God, which ought to reign in the hearts of all the 
 pious." To know the terror of the Lord, then, is to be in- 
 fluenced by this consideration — that an account must one 
 
 royent ceux qui ioueroyeiit quelque rolle en vn theatre ;" — " Reckoned it 
 enough to have the applause of men, like persons who act some part in a 
 theatre." 
 
 1 See Calvin on the Corinthians, vol. i. pp. 303, 304 ; and Calvin's 
 Institutes, vol. ii. pp. 413-427. 
 
 i 
 
CHAP. V. 12. SECOND EPISTLE TO THE CORINTHIANS. 227 
 
 day be rendered before the judgment-seat of Christ ; for the 
 man who seriously considers this must of necessity be touched 
 witii fear, and shake off all negligence.^ He declares, there- 
 fore, that he discharges his apostles]u23 faithfully and with a 
 pure conscience, (2 Tim. i. 3,) as one that walks in the fear 
 of the Lord, (Acts ix. 31,) thinking of the account to be 
 rendered by him. As, however, his enemies might object : 
 " You extol yourself, it is true, in magnificent terms, but 
 who is there that sees wdiat you affirm V He says, in reply 
 to this, that he discharges indeed the work of a teacher in 
 the sight of men, but that it is known to God with what 
 sincerity of mind he acts. " As my mouth speaks to men, 
 so does my heart to God/' 
 
 And I ti'ust. This is a kind of correction of what he had 
 said, for he now boasts that he has not merely God as the 
 witness of his integrity, but also the Corinthians themselves, 
 to whom he had given proof of himself Two things, there- 
 fore, are to be observed here : in the first place, that it is 
 not enough that an individual conducts himself honourably 
 and assiduously^ among men, if his heart is not right in the 
 sight of God, (Acts viii. 21 ;) and secondly, that boasting is 
 vain, where evidence of the reality itself is wanting. For 
 none are more bold in arrogating everything to themselves, 
 than those that have nothing. Let, therefore, the man who 
 w^ould have credit given him, bring forward such works as 
 may afford confirmation to his statements. To be made ma- 
 nifest in their consciences is more than to be known by proofs ; 
 for conscience reaches farther than carnal judgment. 
 
 12. For we commend not ourselves. He confirms what he 
 had said immediately before, and at the same time antici- 
 pates a calumny that might be brought against him. For 
 it might seem as if he were too careful as to his own praise, 
 inasmuch as he spoke so frequently respecting himself Nay, 
 it is probable that this reproach had been cast upon him by 
 the wicked. For when he says — We commend not ourselves 
 again, he says this as if speaking in his own person. To 
 
 1 " Tout mespris et toute nonchalance ;" — " All contempt and all care- 
 lessness." 
 
 2 •< Vertueusement ;" — " Virtuously." 
 
228 COMMENTARY ON THE CHAP. V. 12. 
 
 commend is taken in a bad sense, as meaning to boast, or to 
 hrag. 
 
 When he adds — that he gives them occasion of glorying, 
 he intimates in the first place, that he pleads their cause 
 rather than his own, inasmuch as he gives up all with a view 
 to their glory, and he again indirectly reproves their ingrati- 
 tude, because they had not perceived it to be their duty to 
 magnify, of their own accord, his Apostleship, so as not to 
 impose upon him this necessity ; and farther, because they 
 had not perceived, that it was their interest rather than that 
 of Paul himself, that his Apostleship should be accounted 
 honourable. We are here taught, that Christ's servants 
 ought to be concerned as to their own reputation, only in so 
 far as is for the advantage of the Church. Paul affirms with 
 truth, that he is actuated by this disposition.^ Let others 
 see that they do not on false grounds pretend to follow his 
 example.^ We are taught farther, that that alone is a min- 
 ister's true praise, that is common to him with the whole 
 Church, rather than peculiar to himself exclusively — in other 
 words, that redounds to the advantage of all. 
 
 That ye may have something in opposition to those. He 
 intimates, in passing, that it is necessary to repress the 
 vanity of those that make empty boasts, and that it is the 
 duty of the Church to do so. For as ambition of this nature 
 is a peculiarly destructive pestilence, it is dangerous to en- 
 courage it by dissimulation. As the Corinthians had not 
 taken care to do this, Paul instructs them how they should 
 act for the future. 
 
 To glory in apjjearance, not in heart, is to disguise one's 
 self by outward show, and to regard sincerity of heart as of 
 no value ; for those that will be truly wise will never glory 
 but in God. (1 Cor. i. 31.) But wherever there is empty 
 show, thej^e is no sincerity, and no integrity of heart. 
 
 ^ " Sainct Paul afferme qu'il a eu vne telle affection, et en cela dit 
 verite ;" — " Saint Paul affirms, that he has exercised such a disposition, 
 and in this he says truth." 
 
 2 « Que les autres aduisent, quand a son exemple ils voudront parler 
 ainsi, que ce ne soit point a fausses enseignes ;" — " Let others take care, 
 when they would wish to speak of themselves in this manner, after his 
 example, that it be not under false colours." 
 
CHAP. V. 13. SECOND EPISTLE TO THE CORINTHIANS. 229 
 
 13. For whether we be beside 13. Nam sive insanimus, Deo in- 
 ourselves, it is to God : or whether sanimus : sive sani sumuSj vobis sani 
 we be sober, it is for your cause. sumus. 
 
 14. For the love of Christ con- 14. Caritas enim Christi constrin- 
 straineth us ; because we thus judge, git nos : iudicantes iUud, quodsi unus 
 that if one died for all, then were all pro omnibus mortuus fuit, ergo om- 
 dead : nes sunt mortui.^ 
 
 15. And that he died for all, that 15. Et quidem pro omnibus mor- 
 they which live should not hence- tuus est : ut qui vivunt, posthac non 
 forth live unto themselves, but imto sibi vivant, sed ei qui pro omnibus 
 him which died for them, and rose mortuus est, et resurrexit. 
 
 again. 
 
 16. Wherefore, henceforth know 16. Itaque nos posthac neminem 
 we no man after the flesh ; yea, novimus secundum carnem : quin 
 though we have known Christ after etiam si secundum carnem novimus 
 the flesh, yet now henceforth know Christum, iam non amplius novimus. 
 we him no more. 
 
 17. Therefore if any man be in 17. Proinde si quis in Christ o, 
 Christ, he is a new creature : old nova sit creatura,^ Vetera prseterier- 
 things are passed away ; behold, all unt : ecce, nova facta sunt omnia, 
 things are become new. 
 
 13. Whether we are beside ourselves. This is said by way 
 of concession ; for Paul's glorying was sane, or it was, if we 
 may so term it, a sober and most judicious madness ;^ but as 
 he appeared foolish in the eyes of many, he speaks according 
 to their views. Now he declares two things : in the first 
 place, that he makes no account of himself, but has this one 
 object in view — that he may serve God and the Church ; 
 and, secondly, that he fears not the opinion of men, so that 
 he is prepared for being reckoned either sane or insane, pro- 
 vided only he transacts faithfully the affairs of God and the 
 Church. The meaning, therefore, is this : " As to my mak- 
 ing mention so frequently of my integrity, persons will take 
 this as they choose. It is not, however, for my own sake 
 that I do it, but, on the contrary, I have God and the Church 
 exclusively in view. Hence I am prepared to be silent and 
 to speak, according as the glory of God and the advantage 
 of the Church will require, and I shall be quite contented 
 that the world reckon me beside myself, provided only it is 
 
 1 " Sont morts, ou ont este morts ;" — " Are dead, or have been dead." 
 
 2 « Si aucun done est en Christ, qu'il soit nouuelle creature, ou, II est ;" 
 — « If any one, therefore, is in Christ, let him be a new creature, or, He is." 
 
 8 " Estoit bonne, et procedoit d'vn esprit prudent : ou si ainsi faut par- 
 ler, sa folic estoit d'vn sens rassis, et pleine de sagesse ;"— " Was good, or 
 proceeded from a prudent mind ; or, if we may speak so, his folly was from 
 a settled judgment, and full of wisdom." 
 
230 COMMENTARY ON THE CHAP. V. 14. 
 
 not to myself, but to God, that I am beside myself.''^ This is 
 a passage that is deserving not merely of notice, but also of 
 constant meditation ; for unless we shall have our minds 
 thus regulated, the smallest occasions of offence will from 
 time to time draw us oif from our duty. 
 
 14. For the love of Christ. The term love may be taken 
 either in a passive signification, or in an active. I prefer the 
 latter. For if we be not harder than iron, we cannot refrain 
 from devoting ourselves entirely to Christ, when we consider 
 what great love he exercised towards us, when he endured 
 death in our stead. Paul, too, explains himself when he 
 adds, that it is reasonable that we should live to him, being- 
 dead to ourselves. Hence, as he had previously stated, (verse 
 11,) that he was stirred up to duty by fear, inasmuch as an 
 account was one day to be rendered by him, so he now brings 
 forward another motive — that measureless love of Christ 
 towards us, of which he had furnished us with an evidence 
 in his death. '' The knowledge,'' I say, " of this love, ought 
 to constrain our affections, that they may go in no other 
 direction than that of loving him in return. 
 
 There is a metaphor^ implied in the word constrai7i, denot- 
 ing that it is impossible but that every one that truly con- 
 siders and ponders that Avonderful love, which Christ has 
 manifested towards us by his death, becomes, as it were, 
 bound to him, and constrained by the closest tie, and de- 
 votes himself wholly to his service. 
 
 If one died for all. This design is to be carefully kept in 
 
 1 " The Apostle, in these words — For ivhether we he beside ourselves, it is 
 to God, or whether tve he soher, it is for your cause, (2 Cor, v. 13,) defends 
 his speaking so much of his integrity. Though some men would count him 
 out of his wits for it. yet he regards not their judgment ; for if he were in 
 an ecstasy, or heside himself, his piu-pose was to serve God and his Church, 
 and therefore he did not regard the opinion of men, whether he were ac- 
 counted mad or sober, so he might perform the end of his Apostlcship. 
 The sense, therefore, of it, as Calvin renders it, is this — ' Let men take it 
 as they will, that I speak so much of my integrity, I do it not upon my 
 own account, but have respect to God and the Church in speaking of it ; 
 for I am as ready to be silent as to speak, when my silence may glorify God 
 and advantage the Church as much as my speech.'" — Charnock's Works, 
 (Lond. 1684,) vol. ii. p. 65.— Ed. 
 
 2 " II y a vne metaphore et similitude ;" — " There is a metaphor and 
 similitude." 
 
 1 
 
CHAP. V. 16. SECOND EPISTLE TO THE CORINTHIANS. 231 
 
 y'lew — that Christ died for us, that we might die to ourselves. 
 Tlie exposition is also to be carefully noticed — tliat to die to 
 ourselves is to live to Christ; or if you would liave it at 
 greater length, it is to renounce ourselves, that we may live 
 to Christ ; for Christ redeemed us with this view — that he 
 might have us under his authority, as his peculiar posses- 
 sion. Hence it follows that we are no longer our own mas- 
 ters. There is a similar passage in Rom. xiv. 7-9. At the 
 same time, there are two things that are here brought for- 
 ward separately — that we are dead in Christ, in order that 
 all ambition and eagerness for distinction may be laid aside, 
 and that it may be felt by us no hardship to be made as 
 nothing; and farther, that we owe to Christ our life and 
 death, because he has wholly bound us to himself^ 
 
 1 6. Therefore we henceforth know no man. To know, here, 
 is taken as meaning to reckon. " We do not judge accord- 
 ing to external appearance, so as to reckon that man to be 
 the most illustrious who seems so in appearance.'' Under 
 the term flesh, he includes all external endowments which 
 mankind are accustomed to hold in estimation ; and, in 
 short, every thing which, apart from regeneration, is rec- 
 koned worthy of praise. At the same time, he speaks more 
 particularly of outward disguise, or ajDpearance, as it is 
 termed. He alludes, also, without doubt, to the death of 
 which he had made mention. " Since we ought, all of us, 
 to be dead to the present life, nay more, to be nothing in 
 ourselves, no one must be reckoned a servant of Christ on 
 the ground of carnal excellence.'' 
 
 JS'ay, though we have known Christ. The meaning is — 
 " Though Christ lived for a time in this world, and was 
 known by mankind in those things that have to do with the 
 condition of the present life, he must now be known in an- 
 other way — spiritually, so that we may have no worldly 
 thoughts respecting him." This passage is perverted by 
 some fanatics, such as Servetus,^ for the purpose of proving, 
 
 * " Pource qu'il a tant fait pour nous, que nous sommes du tout a luy ;" 
 — " Because he has done so much for us, that we are wholly his." 
 
 2 The views held by Servetus respecting the Supreme Being, and a 
 Trinity of persons in the Godhead, " were obsciu-e and chimerical beyond 
 all measure, and amounted, in general, to the following propositions : — 
 
232 COMMENTAEY ON THE CHAP. V. 16. 
 
 that Christ's human nature is now absorbed by the Divinity. 
 But how very far removed such a frenzy is from the Apostle's 
 intention, it is not difficult to perceive ; for he speaks here, 
 not of the substance of his body, but of external appearance, 
 nor does he affirm that the flesh is no longer perceived by 
 us in Christ, but says, that Christ is not judged of from 
 that.^ 
 
 Scripture proclaims throughout, that Christ does now as 
 certainly lead a glorious life in our flesh, as he once suffered 
 in it.^ Nay more, take away this foundation, and our whole 
 faith falls to the ground ; for whence comes the hope of im- 
 mortality, except from this, that we have already a pattern^ 
 of it in the person of Christ ? For as righteousness is re- 
 stored to us on this ground, that Christ, by fulfilling the 
 law in our nature, has abolished Adam's disobedience, so 
 also life has been restored to us by this means, that he has 
 opened up for our nature the kingdom of God, from which it 
 had been banished, and has given it a place in the heavenly 
 dwelling. Hence, if we do not now recognise Christ's flesh,^ 
 we lose the whole of that confidence and consolation that we 
 
 That the Deity, before the creation of the world, had produced within 
 himself two personal representations, or manners of existence, which were 
 to be the medium of intercourse between him and mortals, and by whom, 
 consequently, he was to reveal his Avill, and to display his mercy and be- 
 neficence to the children of men ; . . . . and that these two representa- 
 tions were to cease after the destruction of this terrestrial globe, and to be 
 absorbed into the substance of the Deity, from whence they had been 
 formed." — Mosheim's Ecclesiastical History/, vol. iv. pp. 475, 476. — Ed. 
 ^ " He (Paul) remembered the words of his Divine Master — ' Whoso- 
 ever shall do the will of God, the same is my brother, and sister, and 
 mother ;' and he was taught by them, that though Christianity does not 
 burst asunder the ties of kindred, it requires of all its followers that they 
 be guided by higher considerations in advancing its interests. This may 
 throw light on the bold expression which we find him elsewhere using, 
 when he is speaking of the obhgations which believers are under, ' not to 
 live to themselves, but unto him which died for them, and rose again.' 
 ' Henceforth know we no man after the flesh ; yea, though we have known 
 Christ after the flesh, yet noAV henceforth know we him no more,'" — 
 M'Crie's Sermons, p. 21. — Ed. 
 
 2 « Comme il a souffert mort vne fois en icelle ;" — " As he has once 
 sufiered death in it." 
 
 3 " Comme vne image et gage certain en la personne de Christ ;" — " As 
 it were an image and sure pledge in the person of Christ." 
 
 * Calvin's meaning plainly is — " If we do not recognise the fact, that 
 Christ is still a partaker of our nature." — Ed. 
 
CHAP. V. 17. SECOND EPISTLE TO THE CORINTHIANS. 233 
 
 ought to have in him. But we acknowledge Christ as man, 
 and as our brotlier in his flesh — not in a fleshly manner ; 
 because we rest solely in the consideration of his spiritual 
 gifts. Hence he is spiritual to us, not as if he laid aside the 
 body, and became a spirit, but because he regenerates and 
 governs his own people by the influence of his Spirit. 
 
 1 7. Therefore if any man is in Christ. As there is some- 
 thing wanting in this expression, it must be supplied in this 
 way — ''//" any one is desirous to hold some place in Christ, 
 that is, in the kingdom of Christ, or in the Church,-^ let him 
 be a new creature," By this expression he condemns OYerj 
 kind of excellence that is wont to be in much esteem among: 
 men, if renovation of heart is wanting. " Learning, it is 
 true, and eloquence, and other endowments, are valuable, 
 and worthy to be honoured ; but, where the fear of the Lord 
 and an upright conscience are wanting, all the honour of 
 them goes for nothing. Let no one, therefore, glory in any 
 distinction, inasmuch as the chief praise of Christians is 
 self-renunciation." 
 
 Nor is this said merely for the purpose of repressing the 
 vanity of the false apostles, but also with the view of cor- 
 recting the ambitious judgments of the Corintliians, in which 
 outward disguises were of more value than real sincerity — 
 though this is a fault that is common to almost all ages. 
 For where shall we find the man that does not attach much 
 more importance to show, than to true holiness ? Let us, 
 therefore, keep in view this admonition — that all that are 
 not renewed by the Spirit of God, should be looked upon as 
 nothing in the Church, by whatever ornaments they may in 
 other respects be distinguished. 
 
 Old things are passed away. When the Prophets speak 
 of the kingdom of Christ, they foretell that there will be neiu 
 heavens and a new earth, (Isaiah Ixv. 1 7,) meaning thereby, 
 that all things will be changed for the better, until the hap- 
 piness of the pious is completed. As, however, Christ's 
 kingdom is spiritual, this change must take place chiefly in 
 the Spirit, and hence it is with propriety that he begins 
 
 ^ " Et estre tenu pour membre de ceste saincte compagnie ;" — " And to 
 be regarded as a member of that holy society." 
 
234 COMMENTAEY ON THE CHAP. V. 18. 
 
 witli this. There is, therefore, an elegant and appropriate 
 allusion, when Paul makes use of a commendation of this 
 kind, for the purpose of setting forth the value of regenera- 
 tion. Now by old things he means, the things that are not 
 formed anew by the Spirit of God. Hence this term is 
 placed in contrast with renewing grace. The expression 
 passed away, he uses in the sense of fading away, as things 
 that are of short duration are wont to fall off, when they 
 have passed their proper season. Hence it is only the new 
 man, that flourishes and is vigorous^ in the kingdom of Christ. 
 
 18. And all things are of God, 18. Porro omnia ex Deo, qui nos 
 who hath reconciled us to himself by reconciUavit sibi lesum Christum : 
 Jesus Christ, and hath given to us et d^dit nobis ministerium recon- 
 the ministry of reconciliation ; ciliationis. 
 
 19. To Avit, that God was in 19. Quoniam erat Deus in Chris- 
 Christ, reconciling the world unto to mundum reconcilians sibi, non 
 himself, not imputing their trespas- imputando illis sua ipsorum peccata: 
 ses unto them ; and hath committed et deposuit in nobis sermonem re- 
 unto us the word of reconciliation. conciliationis. 
 
 20. Now then we are ambassadors 20. Itaque pro Christo legatione 
 for Christ, as though God did be- fungimur, tanquam Deo exhortante 
 seech you by us : we pray you in per nos : rogamus pro Christo, re- 
 Christ's stead, be ye reconciled to conciliemini Deo. 
 
 God. 
 
 21. For he hath made him to he 21. Eum qui peccatum non no- 
 sin for us, who knew no sin ; that we verat, pro nobis peccatum fecit, ut 
 might be made the righteousness of nos efficeremur iustitia Dei in ipso. 
 God in him. 
 
 18. All tilings are of God. He means, all things that 
 belong to Christ's kingdom. " If we would be Christ's, we 
 must be regenerated by God. Now that is no ordinary 
 gift.'' He does not, therefore, speak here of creation gene- 
 rally, but of the grace of regeneration, which God confers 
 peculiarly upon his elect, and he affirms that it is of God — 
 not on the ground of his being the Creator and Artificer of 
 heaven and earth, but inasmuch as he is the new Creator of 
 the Church, by fashioning his people anew, according to his 
 own image. Thus all flesh is abased, and believers are ad- 
 monished that they must now live to God, inasmuch as they 
 
 ^ " C'est a dire, dont il faUe faire cas ;" — " That is to say, that we must 
 esteem." 
 
CHAP. V. 18. SEC02fD EPISTLE TO THE CORINTHIANS. 235 
 
 are a new creature, (verse 1 7.) This they cannot do, unless 
 they forget the world, as they are also no longer of the world, 
 (John xvii. 16,) because they are of God. 
 
 Who hath reconciled us. Here there are two leading- 
 points — the one relating to the reconciliation of men with 
 God ; and the other, to the way in which we may enjoy the 
 benefit of this reconciliation. Now these things correspond 
 admirably with what goes before, for as the Apostle had 
 given the preference to a good conscience above every kind 
 of distinction, (verse 11,) he now shows that the whole of the 
 gospel tends to this. He shows, however, at the same time, 
 the dignity of the Apostolical office, that the Corinthians 
 may be instructed as to what they ought to seek in him, 
 whereas they could not distinguish between true and false 
 ministers, for this reason, that nothing but show delighted 
 them. Accordingly, by making mention of this, he stirs 
 them up to make greater proficiency in the doctrine of the 
 gospel. For an absurd admiration of profane persons, who 
 serve their own ambition rather than Christ, originates in 
 our not knowing, what the office of the preaching of the 
 gospel includes, or imports. 
 
 I now return to those two leading points that are here 
 touched upon. The first is — that God hath reconciled us to 
 himself by Christ This is immediately followed by the de- 
 claration — Because God was in Christ, and has in his person 
 accomplished reconciliation. The manner is subjoined — By 
 not imputing unto men their trespasses. Again, there is 
 annexed a second declaration — Because Christ having been 
 made a sin-offering for our sins, has procured righteousness 
 for us. The second part of the statement is — that the grace 
 of reconciliation is applied to us by the gospel, that Ave may 
 become partakers of it. Here we have a remarkable passage, 
 if there be any such in any part of Paul's writings. Hence 
 it is proper, that we should carefully examine the words one 
 by one. 
 
 The ministry of reconciliation. Here we have an illus- 
 trious designation of the gospel, as being an embassy for 
 reconciling men to God. It is also a singular dignity of 
 ministers — that they are sent to us by God with this com- 
 
236 COMMENTARY ON THE CHAP. V. 19. 
 
 mission, so as to be messengers, and in a manner sureties/ 
 This, however, is not said so much for the purpose of com- 
 mending ministers, as with a view to the consolation of the 
 pious, that as often as they hear the gospel, thej may know 
 that Grod treats with them, and, as it were, stipulates with 
 them as to a return to his grace. Than this blessing what 
 could be more desirable ? Let us therefore bear in mind, 
 that this is the main design of the gospel — that whereas we 
 are hy nature children of wrath, (Ej^h. ii. 3,) we may, by the 
 breaking up of the quarrel between God and us, be received 
 by him into favour. Ministers are furnished with this com- 
 mission, that they may bring us intelligence of so great a 
 benefit, nay more, may assure us of God's fatherly love to- 
 wards us. Any other person, it is true, might also be a 
 witness to us of the grace of God, but Paul teaches, that this 
 office is specially intrusted to ministers. When, therefore, 
 a duly ordained minister proclaims in the gospel, that God 
 has been made propitious to us, he is to be listened to just 
 as an ambassador of God, and sustaining, as tliey speak, a 
 public character, and furnished with rightful authority for 
 assuring us of this. 
 
 19. God was in Christ. Some take this as meaning simply 
 — God reconciled the world to himself in Christ ; but the 
 meaning is fuller and more comprehensive — first, that God 
 was in Christ ; and, secondly, that he reconciled the world 
 to himself by his intercession. It is also of the Father that 
 this is affirmed ; for it were an improper expression, were 
 you to understand it as meaning, that the divine nature of 
 Christ was in him.^ The Father, therefore, was in the Son, 
 in accordance with that statement — / am in the Father, and 
 the Father in me. (John x. 38.) Therefore he that hath the 
 Son, hath the Father also. For Paul has made use of this 
 expression with this view — that we may learn to be satisfied 
 with Christ alone, because in him we find also God the Fa- 
 ther, as he truly communicates himself to us by him. Hence 
 
 1 " Et comme pleges de sa bonne volonte enuers nous ;" — " And as it 
 were pledges of his good will toward us." 
 
 2 « Car ce seroit improprement, de dire que la natiu-e Diuine de Christ 
 estoit en Christ ;" — " For it were to speak improperly, to say that the 
 Divine nature of Christ was in Christ." 
 
CHAP. V. 19. SECOND EPISTLE TO THE CORINTHIANS. 237 
 
 the expression is equivalent to this — " Whereas God had 
 withdrawn to a distance from us, he has drawn near to us 
 in Christ, and thus Christ has become to us the true Em- 
 manuel, and his coming is God's drawing near to men.'' 
 
 The second part of the statement points out the office of 
 Christ — his being our propitiation, (1 John ii. 2,) because 
 out of Him, God is displeased with us all, inasmuch as we 
 have revolted from righteousness.^ For what purpose, then, 
 has God appeared to men in Christ ? For the purpose of 
 reconciliation — that, hostilities being removed, those who 
 were aliens, might be adopted as sons. Now, although 
 Christ's coming as our Redeemer originated in the fountain 
 of Divine love towards us, yet until men perceive that God 
 has been propitiated by the Mediator, there must of necessity 
 be a variance remaining, with respect to them, which shuts 
 them out from access to God. On this point we shall speak 
 more fully ere long. 
 
 Not imputing to them. Mark, in what way men return 
 into favour with God — when they are regarded as righteous, 
 by obtaining the remission of their sins. For so long as 
 God imputes to us our sins. He must of necessity regard us 
 with abhorrence ; for he cannot be friendly or propitious to 
 sinners. But this statement may seem to be at variance 
 with what is said elsewhere — that we were loved by Him 
 before the creation of the world, (Eph. i. 4,) and still more 
 with what he sa3^s, (John iii. 16,) that the love, which he 
 exercised towards us was the reason, why He expiated our 
 sins by Christ, for the cause always goes before its effect. I 
 answer, that we were loved before the creation of the world, 
 but it was only in Christ In the mean time, however, I 
 confess, that the love of God was first in point of time, and 
 of order, too, as to God, but with respect to us, the com- 
 mencement of his love has its foundation in the sacrifice of 
 Christ. For when we contemplate God without a Mediator, 
 we cannot conceive of Him otherwise than as angry with us: 
 a Mediator interposed between us, makes us feel, that He is 
 pacified towards us. As, however, this also is necessary to 
 be known by us — that Christ came forth to us from the 
 
 ^ " De iustic^et obeissance ;" — " From righteousness and obedience." 
 
238 COMMENTARY ON THE CHAP. V. 19- 
 
 fountain of God's free mercy, tlie Scripture explicitly teaches 
 \)Q{}i — that the anger of the Father has been appeased by 
 the sacrifice of the Son, and that the Son has been offered 
 up for the expiation of the sins of men on this ground — be- 
 cause Grod, exercising compassion towards them, receives 
 them, on the ground of such a pledge, into favour.^ 
 
 The whole may be summed up thus : " Where sin is, there 
 the anger of God is, and therefore God is not propitious to 
 us without, or before, his blotting out our sins, by not imput- 
 ing them. As our consciences cannot apprehend this bene- 
 fit,^ otherwise than through the intervention of Christ's 
 sacrifice, it is not without good reason, that Paul makes that 
 the commencement and cause of reconciliation, with regard 
 to us. 
 
 And hath committed to us. Again he repeats, that a com- 
 mission has been given to the ministers of the gospel to 
 communicate to us this grace. For it might be objected, 
 " Where is Christ now, the peacemaker between God and 
 us ? At what a distance he resides from us i" He says, 
 therefore, that as he has once suffered,^ (1 Pet. iii. 18,) so he 
 daily presents to us the fruit of his sufi'ering through means 
 of the Gospel, which he designed, should be in the world,^ 
 as a sure and authentic register of the reconciliation, that 
 has once been effected. It is the part of ministers, there- 
 fore, to apply to us, so to speak, the fruit of Christ's death. 
 
 Lest, however, any one should dream of a magical appli- 
 cation, such as Papists contrive,^ we must carefully observe 
 what he immediately subjoins — that it consists wholly in the 
 preaching of the Gospel. For the Pope, along with his 
 priests, makes use of this pretext for giving a colour of war- 
 
 1 " C'est d' autant que Dieu ayant compassion d'eux, a voulu que ceste 
 mort fust le gage et le moyen par lequel il les receiu-oit en grace ;" — " It 
 is, because God, having compassion upon them, determined that this death 
 should be the pledge and means, by which he Avould receive them into 
 favour." 
 
 2 « Et en estre participantes ;"— " And be partakers of it." 
 
 3 « Comme 11 a souflFert la mort vne fois ;"— " As he has suffered death 
 once." 
 
 * " Lequel il a voulu estre garde et publie' au monde ;" — ** Which he de- 
 signed, should be maintained and pubhshed in the world." 
 
 * See Calvin on John, vol. ii. p. 272. — Ed. 
 
CHAP. V. 20. SECOND EPISTLE TO THE CORINTHIANS. 239 
 
 rant for the whole of that wicked and execrahle system of 
 merchandise, wdiich they carry on, in connection with the 
 salvation of souls. '* The Lord/' say they, " has furnished 
 us with a commission and authority to forgive sins.'' This 
 I acknowdedge, provided they discharge that embassy, of 
 which Paul here makes mention. The absolution, however, 
 which tliey make use of in the Papacy, is entirely magical; 
 and besides, they inclose pardon of sins in lead and parch- 
 ment, or they connect it with fictitious and frivolous super- 
 stitions. What resemblance do all these things bear to the 
 appointment of Christ ? Hence the ministers of the Gospel 
 restore us to the favour of God in a right and orderly man- 
 ner, when they bear testimony to us by means of the Gos- 
 pel as to the favour of God having been procured for us. 
 Let this testimony be removed, and nothing remains but 
 mere imposture. Beware, then, of placing even the smallest 
 drop of your confidence on any thing apart from the Gospel. 
 
 I do not, indeed, deny, that the grace of Christ is applied 
 to us in the sacraments, and that our reconciliation with 
 God is then confirmed in our consciences ; but, as the testi- 
 mony of the Gospel is engraven upon the sacraments, they 
 are not to be judged of separately by themselves, but must 
 be taken in connection with the Gospel, of which they are 
 appendages. In fine, the ministers of the Church are am- 
 bassadors, for testifying and proclaiming the benefit of re- 
 conciliation, only on this condition — that they speak from 
 the Gospel, as from an authentic register. 
 
 20. ^5 if God did beseech you. This is of no small import- 
 ance for giving authority to the embassy : nay more, it is ab- 
 solutely necessary, for who would rest upon the testimony of 
 men, in reference to his eternal salvation ? It is a matter of 
 too much importance, to allow of our resting contented with 
 the promise of men, without feeling assured that they are 
 ordained by God, and that God speaks to us by them. This 
 is the design of those commendations, with which Christ 
 himself signalizes his Apostles : He that heareth you, heareth 
 me, &c. (Luke x. 1 6.) Whatsoever you shall loose on earth, 
 shall be loosed in heaven, (Matt, xviii. 18,) and the like. 
 
 We entreat you, in Christ's stead. Hence we infer, with 
 
240 COMMENTARY OX THE CHAP. V. 20. 
 
 what propriety Isaiah exclaims, Eoiu blessed are the feet 
 of them that preach the Gospel ! (Isaiah lii. 7.) For that 
 one thing, that is of itself sufficient for completing our feli- 
 city, and without which we are most miserable, is conferred 
 upon us, only through means of the Gospel. If, liowever, 
 this duty is enjoined upon all the ministers of the Church, 
 in such a way, tliat he who does not discharge this embassy 
 is not to be regarded either as an Apostle, or as a Pastor, 
 we may very readily judge from this, as to the nature of the 
 Pope's entire hierarchy. They are desirous, indeed, to be 
 looked upon as Apostles and Pastors ; but as they are dumb 
 idols, how will their boasting^ correspond with this passage 
 of Paul's writings. The word entreat is expressive of an 
 unparalleled^ commendation of the grace of Clirist, inasmuch 
 as He stoops so low, that he does not disdain to entreat us. 
 So much the less excusable is our depravity, if we do not, on 
 meeting with such kindness, show ourselves teachable and 
 compliant. 
 
 Be reconciled. It is to be observed, that Paul is here ad- 
 dressing himself to believers. He declares, that he brings 
 to them every day this embassy. Christ therefore, did not 
 suffer, merely that he might once expiate our sins, nor was 
 the gospel appointed merely with a view to the pardon of 
 those sins which we committed previously to baptism, but 
 that, as we daily sin, so we might, also, by a daily remission, 
 be received by God into his favour. For this is a continued 
 embassy,^ which must be assiduously sounded forth in the 
 Church, till the end of the world ; and the gospel cannot be 
 preached, unless remission of sins is promised. 
 
 We have here an express and suitable declaration for re- 
 futing the impious tenet of Papists, which calls upon us to 
 seek the remission of sins after Baptism from some other 
 source, than from the expiation that was effected through 
 the death of Christ. Now this doctrine is commonly held 
 in all the schools of Popery — that, after baptism, we merit 
 
 1 "Leur vanterie orgiieilleuse ;" — " Their haughty boasting." 
 
 2 " Vne singuliere et inestimable louange ;" — " A singular and inesti- 
 mable commendation." 
 
 3 "Vne ambassade et commission perpetuelle ;" — "A perpetual em- 
 bassy and commission." 
 
CHAP. V. 21. SECOND EPISTLE TO THE CORINTHIANS. 241 
 
 the remission of sins bj penitence, through means of the 
 aid of the keys^ (Matt. xvi. 19,) — as if baptism itself could 
 confer this^ upon us without penitence. By the term peni- 
 tence, however, they mean satisfactions. But what does 
 Paul say here ? He calls us to go, not less after baptism, 
 than before it, to the one expiation made by Christ, that we 
 may know that we always obtain it gratuitously. Farther, 
 all their prating as to the administration of the keys is to no 
 jDurpose, inasmuch as they conceive of keys apart from the 
 Gospel, while they are nothing else than that testimony of a 
 gratuitous reconciliation, which is made to us in the Gospel. 
 
 21. Him who knew no sin. Do you observe, that, accord- 
 ing to Paul, there is no return to favour with God, except 
 what is founded on the sacrifice of Christ alone ? Let us 
 learn, therefore, to turn our views in that direction, when- 
 ever we desire to be absolved from guilt. He now teaches 
 more clearly, what we adverted to above — that God is pro- 
 pitious to us, when he acknowledges us as righteous. For 
 these two things are equivalent — that we are acceptable to 
 God, and that we are regarded by him as righteous. 
 
 To know no sin is to be free from sin. He says, then, that 
 Christ, while he was entirely exempt from sin, was made sin 
 for us. It is commonly remarked, that sin here denotes an 
 expiatory sacrifice for sin, and in the same way the Latins 
 term it, piaculum.^ Paul, too, has in this, and other pas-^ 
 sages, borrowed this phrase from the Hebrews, among whom 
 Dti^K (asham) denotes an expiatory sacrifice, as well as 
 an offence or crime.'^ But the signification of this word, as 
 well as the entire statement, will be better understood from 
 a comparison of both parts of the antithesis. Sin is here 
 contrasted with righteousness, when Paul teaches us, that we 
 were made the righteousness of God, on the ground of Christ's 
 
 ^ The reader will find this tenet of Popery adverted to by Calvin at con- 
 siderable length in the Institutes, vol. iii. pp. 330, 331. — Ed. 
 
 ^ " La remission de nos pechez;" — " The remission of our sins." 
 
 8 The Latin term piaculum is sometimes employed to denote a crime 
 requiring expiation, and at other times, an expiatory victim. — Ed. 
 
 * Thus in Lev. v. G, U^i^, (asham,) denotes a trespass-offering ; and in 
 the verse immediately following, it means an offence or trespass. See 
 Calvin's TnstituteSy vol. ii. pp. 54, 55. — Ed. 
 
 VOL. II. Q 
 
24-2 COMMENTARY ON THE CHAP. V. 21. 
 
 having been made sin. Righteousness, liere, is not taken to 
 denote a quality or habit, but by way of imputation, on the 
 ground of Christ's righteousness being reckoned to have 
 been received by us. What, on the other hand, is denoted 
 by sin ? It is the guilt, on account of which we are arraigned 
 at the bar of Grod. As, however, the curse of the individual 
 was of old cast upon the victim, so Christ's condemnation 
 was our absolution, and with his stripes we are healed. 
 (Isaiah liii. 5.) 
 
 The righteousness of God in him. In the first place, tlie 
 righteousness of God is taken here to denote — not that which 
 is given us by God, but that which is approved of by him, 
 as in John xii. 43, the glory of God means — that which is in 
 estimation with him: the glory of men denotes the vain 
 applause of tlie world. Farther, in Romans iii. 23, when he 
 says, that we have come short of the glory of God, he means, 
 that there is nothing that we can glory in before God, for it is 
 no very difficult matter to appear righteous before men, but 
 it is a mere delusive appearance of righteousness, which be- 
 comes at last the ground of perdition. Hence, that is the 
 only true righteousness, which is acceptable to God. 
 
 Let us now return to the contrast between righteousness 
 and sin. How are we righteous in the sight of God ? It is 
 assuredly in the same respect in which Christ was a sinner. 
 For he assumed in a manner our place, that he miglit be a 
 criminal in our room, and might be dealt witli as a sinner, 
 not for his own offences, but for those of otliers, inasmuch 
 as he was pure and exempt from every fault, and might en- 
 dure the punishment that was due to us — not to himself It 
 is in the same manner, assuredly, that we are now righteous 
 in him — not in respect of our rendering satisfaction to the jus- 
 tice of God by our own works, but because we are judged of 
 in connection with Christ's righteousness, which we have 
 put on by faith, that it might become ours. On this account 
 I have preferred to retain the particle iv, (in,) rather than 
 substitute in its place per, (through,) for that signification 
 corresponds better with Paul's intention.^ 
 
 ' The force of the preposition Iv, (in.) as made use of by the Apostle in 
 this passage, is more fully brought out by Beza in the following terms : 
 
CHAP. VI. 1. SECOND EPISTLE TO THE CORINTHIANS. 24:3 
 
 CHAPTER VL 
 
 1. We then, as workers together 1. Nos A-ero adiuvantes (vel, col- 
 ivith him, beseech i/oa also that ye laborantesy etiam obsecramus, ne 
 receive not the grace of God in vain, frustra gratiam Dei receperitis. 
 
 2. (For he saith, I have heard 2. Dieit enim {les. 49, 8) Tem- 
 thee in a time accepted, and in the pore accepto exaudixd te, et in die 
 day of salvation have I succoured salutis auxiliatus sum tibi : ecce, 
 thee : behold, now is the accepted nunc tempus acceptimi : ecce, nunc 
 time ; behold, now is the day of sal- dies salutis. 
 
 vation.) 
 
 3. Giving no offence in any thing, 3. Nullum dantes^ ulla in re of- 
 that the ministry be not blamed ; fensionem, ut ne vituperetur minis- 
 
 terium : 
 
 4. But in all things approAdng 4. Sed in omnibus commendantes 
 ourselves as the ministers of God, in nos^ tanquam Dei ministri, in pa- 
 much patience, in afflictions, in ne- tientia multa, in afflictionibus, in 
 cessities, in distresses, necessitatibus, in angustiis, 
 
 5. In stripes, in imprisonments, 5. In plagis, in career! bus, in se- 
 in tumults, in labours, in watchings, ditionibus, in laboribus, in vigiliis, in 
 in fastings ; ieiuniis ; 
 
 6. By pureness, by knowledge, by 6. In sinceritate, in scientia, in 
 longsuffering, by kindness, by the tolerantia, in mansuetudine, in Spi- 
 Holy Ghost, by love unfeigned, ritu Sancto, in caritate non ficta, 
 
 7. By the word of truth, by the 7. In sermone veritatis, in poten- 
 power of God, by the armour of tia Dei, per arma iustitise dextra et 
 righteousness on the right hand and sinistra : 
 
 on the left, 
 
 " Justi apud Deum, et quidem justitia non nobis inhjerente, sed qu£e, 
 quum in Christo sit, nobis per fidem a Deo imputatur. Ideo enim addi- 
 tum est : Iv airSi. Sic ergo sumus justitia Dei in ipso, ut ille est peccatum 
 in nobis, nempe ex imputatione. Libet autem hie ex Augustino locum 
 insignem exscribere, velut istius commentarium plenissimum. Sic igitur 
 ille Serm. 5. de verbis Apostoli: Deus Pater eum, qui non noverat pec- 
 catum (nempe lesum Christum) peccatum effecit, ut nos simus justitia 
 Dei (non nostra) in ipso (non in nobis.) His adde Phil. iii. 9;" — 
 " Righteous before God, and that by a righteousness which is not inherent 
 in us, but which, being in Christ, is imputed to us by God through faith. 
 For it is on this account that it is added : Iv bcItm (^in him.) We arej 
 therefore, tlie righteousness of God in him in the same way as he is sin in 
 us — by imputation. I may here quote a remarkable passage from Augus- 
 tine, as a most complete commentary upon it. In Serm. 5 on the words 
 of the Apostle he expresses himself thus: God the Father made him sin 
 who had not known sin, (Jesus Christ,) that we might be the righteousness 
 of God (not our own) in him (not in ourselves.) To these add Phil. iii. 
 9."— Ed. 
 
 * " Ainsi done en ouurant auec luy, ou, estans ses ouuriers ;" — " Thus 
 then in working with him, or, being his workmen." 
 
 ^ " Ne donnans aucun scandale, ou, donnons ;" — " Giving no offence, or, 
 we give." 
 
 ^ " Mais nous rendans louables en toutes choses, ou, Mais rendons nous 
 louables ;" — " But rendering ourselves approvable in all things, or. We 
 render ourselves approvable." 
 
244 COMMENTARY ON THE CHAP. Yl. 1. 
 
 8. Bv honour and dishonour, by 8. Per gloriam et ignominiam, 
 evil report and good report : as de- per infamiam, et bonam famam : tan- 
 ceivers, and yet true ; quam impostores, tamen veraces : 
 
 9. As unknown, and yet well 9. Tanquam ignoti, tamen cele- 
 known : as dying, and, behold, we bres : tanquam morientes, et ecce, 
 live : as chastened, and not killed ; vivimus ; tanquam castigati, tamen 
 
 morte non affecti : 
 
 10. As sorrowful, yet alway re- 10. Tanquam moerore affecti, 
 joicing ; as poor, yet making many semper tamen gaudentes : tanquam 
 rich ; as having nothing, and yet inopes, multos tamen ditantes : tan- 
 possessing all things. quam nihil habentes, et omnia 
 
 possidentes. 
 
 1. Assisting. He has repeated the instructions of embassy 
 with which the ministers of the gospel have been furnished 
 by God. After they have faithfully communicated these in- 
 structions, they must also use their endeavour, that they 
 may be carried into effect,^ in order that their labour may 
 not be in vain. They must, I say, add continual exhorta- 
 tions,^ that their embassy may be efficacious. This is what 
 he means by (Tvvepyoi)VTe<^, (felloiu-workers,) that is, devoted 
 to the advancement of the work ; for it is not enough to 
 teach, if you do not also lu^ge. In this way, the particle crvv 
 would have a relation to God, or to the embassy, which he 
 assigns to his servants. For the doctrine of the gospel is 
 helped by exhortations, so as not to be without effect, and 
 ministers connect their endeavours with God's commission f 
 as it is the part of an ambassador to enforce by arguments, 
 what he brings forward in the name of his prince. 
 
 The particle ai/v may also be taken as referring to the en- 
 deavours of ministers in common ; for if they do the Lord's 
 work in good earnest, they must mutually lend a helping 
 hand to each other, so as to give -assistance to each other. 
 I rather prefer, however, the former exposition. Chrysostom 
 interprets it as referring to the hearers, with whom ministers 
 2jYe felloiu-workers, when they rouse them up from slothful- 
 ness and indolence. 
 
 ^ " Qu'ils ayent lieu, et proufitent ;" — " That they may have place, and 
 may be profitable." 
 
 * " Les exhortations par chacun iour ;" — " Exhortations daily." 
 ' " Les ministres auec leur mandement qu'ils ont en charge, de declarer 
 de par Dieu, conioignent aussi leur dihgence, et affection ardente ;" — 
 " Ministers, along with their commission which they have in charge to 
 declare, as from God, coiyoin also their diligence, and ardent desire." 
 
CHAP. VI. 2. SECOND EPISTLE TO THE CORINTHIANS. 245 
 
 Ministers are here taught, that it is not enough simply to 
 advance doctrine. They must also labour that it may be 
 received by the hearers, and that not once merely, but con- 
 tinually. For as they are messengers between God and men, 
 the^?*s^ duty devolving upon them is, to make offer of the 
 grace of God} and the second is, to strive with all their 
 might, that it may not be offered in vain. 
 
 2. For he saith, In an acceptable time. He quotes a pre- 
 diction of Isaiah, exceedingly appropriate to the exhortation 
 of which he speaks. It is without doubt of the kingdom of 
 Christ that he there speaks,^ as is manifest from the con- 
 text. The Father, then, appointing his Son a leader, for 
 the purpose of gathering together a Church, addresses him 
 in these words : " / have heard thee in an accei:)tahle time." 
 (Isaiah xlix. 8.) We know, however, what a degree of cor- 
 
 ^ " The grace of God" says Dr. Brown, when commenting on 1 Peter 
 V. 12, " properly signifies — the kindness, the free favour of God, as a 
 principle in the Divine mind ; but is often employed to signify the deeds of 
 kindness, the gifts and benefits, in which the principle finds expression. 
 It has been common to interpret the phrase here as equivalent to the 
 gospel, the revelation of God's grace ; and the Apostle has been considered 
 as affirming that the doctrine which those he was writing to had embraced, 
 and to which they had adhered — to use the Apostle Paul's phrase, ' which 
 they had received, and in which they stood,' was the true gospel. But I 
 doubt if the gospel is ever called the grace of God in the New Testament ; 
 and I equally doubt whether the words, thus understood, are an accurate 
 statement of what this Epistle actually contains. There are just two 
 other passages in the New Testament in which the grace of God has been 
 supposed to be a designation of the gospel. After stating the message 
 of mercy, which the ministers of reconciliation are called to deUver, the 
 Apostle, in his Second Epistle to the Corinthians, says — ' We beseech 
 you that ye receive not the grace, or this grace of God in vain,' (2 Cor. 
 vi. 1.) The reference here is, no doubt, to the gospel, but the meaning 
 of the phrase, the g^xice of God, is plainly just this divine favour, this 
 benefit Avhich so expresses, and, as it were, embodies, the divine grace. 
 And in the Epistle to Titus, the same Apostle states, that ' the grace of 
 God bringing salvation' has been manifested, or has ' appeared, teaching' 
 those who apprehend it, ' to deny ungodhness, and Avorldly lusts, and to 
 live soberly, righteously, and godly in the present world.' (Titus ii. 11, 12.) 
 The grace of God is often said to mean here the gospel, but the gospel is 
 the manifestation, the revelation of this grace ; and the truth, taught in 
 the passage is, that the free, sovereign mercy of God, when it is appre- 
 hended by the sinner, is the true principle of hohness in the heart and 
 life." — Brown's Expository Discourses on First Peter, vol. iii. pp. 295, 
 296.— Ed. 
 
 a " II ne faut point douter, que le Prophete ne parle du regne de 
 Christ ;" — " There is no room to doubt, that the Prophet speaks of the 
 kingdom of Christ." 
 
246 COMMENTARY ON THE CHAP. VI. 2. 
 
 respondence^ there is between tlie Head and the members. 
 For Christ was heard in our name, as the salvation of all of 
 us is entrusted into his hand, and nothing else has he taken 
 under his charge. Hence we are all admonished in the person 
 of Christ — not to slight the opportunity tliat is afforded for 
 obtaining salvation. While the rendering of the Greek in- 
 terpreter is, evTTpocrheKTov, (acceptable,)^ the word made use 
 of by the Prophet is, jl^l, {ratson,) that is, benevolence, or 
 free favour.^ 
 
 The quotation must be applied to the subject in hand in 
 this way : " As God specifies a particular time for the exhi- 
 bition of his grace, it follows that all times are not suitable 
 for that. As a particular day of salvation is named, it fol- 
 lows that a free offer of salvation is not made every day.'^ 
 Now this altogether depends on the providence of God, for 
 the acceptable time is no other than wdiat is called in Gal. 
 iv. 4, the fulness of the time} The order of arrangement also 
 must be observed. First, he makes mention of a time of be- 
 nevolence, and then afterwards of a day of salvation. By 
 this it is intimated, that salvation flows to us from the 
 mercy of God exclusively, as from a fountainhead. Hence 
 we must not seek the cause in ourselves, as if we by means 
 
 ^ " Quelle similitude et proportion ou eonuenance ;" — " What a resem- 
 blance, and proportion, or correspondence." 
 
 2 The precise word in the Septuagint version (with which the Apostle's 
 quotation exactly corresponds) is 'Siktcu, (acceptable.) Calvix had proba- 
 bly been led to make use of the word ivT^oo-lsxrov from the circumstance, 
 that that adjective is employed by the Apostle in the latter part of the 
 verse, when commenting upon the passage quoted. — Ed. 
 
 3 The Hebrew term referred to is employed in this sense in the follow- 
 ing (among other) instances: Ps. v. 13 ; xxx. 7 ; Prov. xvi. 15 ; xix. 12. — 
 Ed. 
 
 * Calvin makes a similar observation when commenting on the expres- 
 sion here referred to, in Gal. iv. 4. " Pergit in similitudine adducta, et 
 suo institute definitum a Patre tempus accommodat : simul tamen ostendit, 
 tempus illud, quod Dei providentia ordinatum erat, maturum fiiisse et op- 
 portunum. Ea igitur demum iusta est opportunitas ac recta agendi dis- 
 pensatio, quae providentia Dei regitur;" — "He proceeds with the com- 
 parison which he had brought forward, and applies to his purpose the 
 expression which had been made use of — the time appointed by the Father, 
 but still showing that that time, which had been ordained by the provi- 
 dence of God, was proper and suitable. That alone is the fit season, and 
 that the right system of acting, which is directed by the providence of God." 
 —Ed. 
 
CHAP. VI. 3. SECOND EPISTLE TO THE CORINTHIANS. 247 
 
 of our own works moved God to assign to us liis favour, for 
 whence comes the day of salvation ? It is because it is the 
 acceptable time, that is, the time which God has in his free 
 favour appointed. In the mean time, we must keep in view 
 what Paul designs to teach — that there is need of prompt 
 expedition, that we may not allow the opportunity to pass 
 unimproved, inasmuch as it displeases God, that the grace 
 that he offers to us should be received by us with coolness 
 and indifference. 
 
 Behold now is the time. The Prophet had spoken of the 
 time, when Christ was to be manifested in the flesh for the 
 redemption of men. Paul transfers the prophecy to the 
 time when Christ is revealed by the continued preaching of 
 the gospel, and it is with good reason that he does so, for as 
 salvation was once sent to the whole world, when Christ ap- 
 peared, so now it is sent to us every day, when we are made 
 partakers of the gospel. Here we have a beautiful passage, 
 and affording no ordinary consolation, because, while the 
 gospel is preached to us, we know assuredly that the way is 
 opened up for us into the kingdom of God, and that there is 
 a signal of divine benevolence raised aloft, to invite us to 
 receive salvation, for the opportunity of obtaining it must 
 be judged of by the call. Unless, however, we embrace the 
 opportunity, we must fear the threatening that Paul brings 
 forward — that, in a short time, the door will be shut against 
 all that have not entered in, while opportunity was afforded. 
 For this retribution always follows contempt of the word. 
 
 3. Giving no offence. We have already on several occasions 
 remarked,^ that Paul sometimes commends the ministry of 
 the gospel generally, and at other times his own integrity.^ 
 In the present instance, then, he speaks of himself, and sets 
 before us in his own person a living picture of a good and 
 faithful apostle, that the Corinthians may be led to see how 
 unfair they were in their judgment, in preferring before him 
 empty blusterers.^ For as they assigned the praise to mere 
 
 1 See pp. 189, 226. 
 
 2 " Tantost met en auant la rondeur de sa conscience en la predication 
 d'iceluy ;" — " Sometimes he brings into view the uprightness of his con- 
 science in the preaching of it," 
 
 » •' Thrasones." See Calvin on the Corinthians, vol. i. p. 98, n. li 
 
248 COMMENTARY ON THE CHAP. VI. 3. 
 
 pretences/ they held in the highest esteem persons that 
 were effeminate and devoid of zeal, while, on the other hand, 
 as to the best ministers, they cherished no views but such 
 as were mean and abject. Nor is there any reason to 
 doubt, that those very things that Paul makes mention 
 of to his own commendation, had been brought forward 
 by them in part as a ground of contempt ; and they were 
 so much the more deserving of reproof, inasmuch as they 
 converted into matter of reproach, what was ground of just 
 praise. 
 
 Paul, therefore, treats here of three things : In the first 
 place, he shows what are the excellences, on the ground of 
 which preachers of the gospel ought to be esteemed ; secondly, 
 he shows that he is himself endowed with those excellences ; 
 thirdly, he admonishes the Corinthians not to acknowledge 
 as Christ's servants those who conduct themselves otherwise 
 than he prescribes here by his example. His design is, that 
 he may procure authority for himself and those that were 
 like him, with a view to the glory of God and the good of 
 the Church, or may restore it where it has fallen into decay; 
 and secondly, that he may call back the Corinthians from an 
 unreasonable attachment to the false apostles, which was a 
 hinderance in the way of their making so much proficiency 
 in the gospel as was necessary. Ministers give occasion of 
 stumbling, when by their own misconduct they hinder the 
 progress of the gospel on the part of their hearers. That 
 Paul says he does not do ; for he declares that he carefully 
 takes heed not to stain his apostleship by any spot of dis- 
 grace. 
 
 For this is the artifice of Satan — to seek some misconduct 
 on the part of ministers, that may tend to the dishonour of 
 the gospel. For when he has been successful in bringing the 
 ministry into contempt, all hope of profit is at an end. 
 Hence the man who would usefully serve Christ, must strive 
 with his whole might to maintain the credit of his ministry. 
 The method is — to take care that he be deserving of honour, 
 
 1 " Ne faisans cas que de masques, c'est a dire, de I'apparence exter- 
 nelle ;" — " Setting no value on anything but masks ; that is to say, out- 
 ward appearance." 
 
CHAP. VI. 4. SECOND EPISTLE TO THE CORINTHIANS. 249 
 
 for nothing is more ridiculous than striving to maintain 
 your reputation before others, while you call forth upon 
 yourself reproach by a wicked and base life. That man, 
 therefore, will alone be honourable, who w411 allow himself 
 in nothing that is unworthy of a minister of Christ. 
 
 4. In w,uch patience. The whole of the enumeration that 
 follows is intended to show, that all the tests by which the 
 Lord is accustomed to try his servants were to be found in 
 Paul, and that there was no kind of test to which he had not 
 been subjected, in order that the faithfulness of his ministry 
 might be more fully established.^ Among other things that 
 he enumerates, there are some that are under all circum- 
 stances required for all the servants of Christ. Of this 
 nature are labours, sincerity, knowledge, watchings, gentle- 
 ness, love, the word of truth, the Spirit, the power of God, the 
 armour of righteousness. There are other things that are 
 not necessary in all cases ; for in order that any one may be 
 a servant of Christ, it is not absolutely necessary, tliat he be 
 put to the test by means of stripes and imprisonments. 
 Hence these things will in some cases be wanting in the ex- 
 perience of the best. It becomes all, however, to be of such 
 a disposition as to present themselves to be tried, as Paul 
 was, with stripes and imprisonments, if the Lord shall see 
 meet. 
 
 Patience is the regulation of the mind in adversity, which 
 is an excellence that ought invariably to distinguish a good 
 minister.^ Afflictions include more than necessities ; for by 
 the term necessity here I understand poverty. Now this is 
 common to many ministers, there being few of them that 
 are not in poor circumstances ; but at the same time not to 
 all. For why should a moderate amount of riches prevent a 
 
 ^ " Afin que sa fidelite fust tant plus notoire, et la certitude de son mi- 
 nistere tant mieux approuvee ;" — " In order that his faithfulness might be 
 so much the better known, and the stability of his ministry so much the 
 better approved." 
 
 2 " The words £v w^a^Av*? ^roxxjf, (m mucli patience,) must be connected 
 with the following clauses up to Iv v*iirTiia.is, [in watchings,) and denote 
 patient endurance of the various afflictions specified in the words following, 
 which are not to be treated (with Rosenm.) as merely synonymes denoting 
 evils in general, but considered specially, and (as 1 conceive the Apostle 
 meant) in groups. ^^ — Bloomjield. — Ed. 
 
250 COMMENTARY ON THE CHAP. VI. 5. 
 
 man from being reckoned a servant of Christ, who, in other 
 respects, is pious, is of upright mind and honourable deport- 
 ment, and is distinguished by other excellences. As the 
 man that is poor is not on that account to be straightway 
 accounted a good minister, so the man that is rich is not on 
 tliat account to be rejected. Nay more, Paul in another 
 passage glories not less in his knowing how to abound, than 
 in knowing hoiu to he in want. (Phil. iv. 1 2.) Hence we 
 must observe the distinction that I have mentioned, between 
 occasional and invariable grounds of commendation.^ 
 
 5. In tumults. In proportion to the calmness and gentle- 
 ness of Paul's disposition was there the greater excellence 
 displayed in his standing undaunted in the face of tumults ; 
 and he takes praise to himself on this account — that while 
 he regarded tumults with abhorrence, he nevertheless en- 
 countered them with bravery.^ Nor does the praise simply 
 consist in his being unmoved by tumults, (this being com- 
 monly found among all riotous persons,^) but in his being 
 thrown into no alarm by tumults that had been stirred up 
 through the fault of others. And, unquestionably, two things 
 are required on the part of ministers of the Grospel — that 
 they should endeavour to the utmost of their power to main- 
 tain peace, and ^^et on the other hand go forward, undaunted, 
 through the midst of commotions, so as not to turn aside 
 from the right course, though heaven and earth should be 
 mingled.'* Chrysostom, howoA^er, prefers to understand aKa- 
 racTTacrtai^ to mean — frequent expulsions,^ inasmuch as there 
 
 1 " Entre les louanges temporeUes et perpetuelles, c'est a dire qui doy- 
 uent tousiours estre es vrais ministres ;" — " Between occasional grounds 
 of commendation and perpetual, that is to say, what ought to be found in- 
 variably in true ministers." 
 
 2 " D'vne courage magnanime :" — "With magnanimous heroism." 
 
 3 « Veu que cela est coustumier a tons mutins de ne s'estonner point 
 quand seditions s'esmeuuent ;" — " As it is customary for all riotous per- 
 sons to be thrown into no alarm when tumults break out." 
 
 * A proverbial expression made use of by Virgil. Mw. i. 133, 134. — 
 Ed. 
 
 ^ " L' incommodite de ce qu'il estoit souuent contraint de changer de pays, 
 pource qu' on ne le laissoit en paix en quelque lieu qu' il fust ;" — " The in- 
 convenience of being frequently under the necessity of changing his country, 
 because they did not allow him to be in peace in any place in which he 
 might be." 
 
CHAP. VI. 7. SECOND EPISTLE TO THE CORINTHIANS. 251 
 
 was nowhere afforded him a place of rest.^ In fastings. He 
 does not mean — hunger arising from destitution, but a vo- 
 luntary exercise of abstinence. 
 
 Knowledge may be taken in two senses — either as mean- 
 ing doctrine itself, or skill in acting properly and knowingly. 
 The latter appears to me the more likely, as he immediately 
 adds — the word of truth. The Spirit is taken by metonymy, 
 to denote spiritual graces. Frivolous, however, is the cavil 
 of Chrysostom, who infers from this, that the other excel- 
 lences are peculiar to the Apostle, because he makes men- 
 tion of the Spirit separately, as if kindness, knowledge, joure- 
 ness, armour of righteousness, were from any other source, 
 than from the Holy Spirit. He makes mention, however, 
 of the Spirit separately, as a general term in the midst of 
 particular instances.^ The power of God showed itself in 
 many things — in magnanimity, in efficacy in the maintain- 
 ing of the truth, in the propagation of the Gospel, in victory 
 over enemies, and the like. 
 
 7. By the armour of righteousness. By righteousness you 
 must understand — rectitude of conscience, and holiness of 
 
 ^ Semler understands the term in the same sense — " Quod non Hcet diu 
 manere et quiescere quasi uno in loco, sed semper pericidorum vitaudorum 
 causis locmn et solum mutare. ludsei autcm faciunt jam infensi et infesti 
 hostes Pauh, ut vel ex actibus Luca satis patet; Paulus axctTdo-rwros, 
 (Jacobi i. 8) dici potest, hcet sine animi sui vitio;" — (" As not being allowed 
 to remain long at rest, as it were, in one place, but always changing his place 
 and soil. The Jews were enemies to Paul, so exasperated and deadly, as 
 appears even from Luke's narrative in the Acts, that Paul may be said to 
 have been unstable, (James i. 8,) though without any fault on his part." — 
 « I agree," says Br. Bloomfield, " with Theophyl., Schleus., and Leun., that 
 the term refers to that unsettled and wandering kind of life, which, that 
 the Apostle thought very miserable, is plain from his connecting it at 
 1 Cor. iv. 11, with the endurance of hunger, thirst, and nakedness, (nmui- 
 fAiv,xoe,i ^/•v/'ftJ^sv, »x) yu/^vn'Tivofitv, koc) airrarovfAiv,) which passage, indeed, is 
 the best comment on the present, and shows that kotoh (labours) must 
 be chiefly understood of his labours at his trade, and vtia-nlxt?, (fastings,) 
 of that insufficient support, which labours so interrupted by his ministe- 
 rial duties, could alone be expected to supply. ^Ay^uTviat; (watckings) seems 
 to refer to the abridgment of his rest by night, to make up for the time 
 expended by day on his ministerial labours." — Ed. 
 
 2 •« 'Ev •rviufji.xTi uyiu — ' In demonstration of the Holy Spirit — so that I 
 showed that the Holy Spirit -wTought by me.' It is possible, that in these 
 words, Paul makes an allusion to the ;t;a^/<rjaa'ra, (gifts,) but it seems better, 
 nevertheless, to suppose with Calvin, that he sets genus and species over 
 against each other." — Billroth. — Ed. 
 
252 COMMENTARY ON THE CHAP. VI. 8. 
 
 life. He employs the metaplior of armour, because all that 
 serve God require to fight, inasmuch as the devil is always 
 on the alert, to molest them. Now they must be completely 
 armed, because, if he does not succeed in one onset, he there- 
 upon makes a new attempt, and attacks them at one time 
 from before, at another from behind — now on this side, and 
 then on that.^ 
 
 8. By ho7iour and dishonour. This is no slight test for 
 subjecting a man to trial, for to a man of a noble spirit 
 nothing is more unpleasant, than to incur disgrace. Hence 
 we may observe in all histories, that there have been few 
 men of heroism that have not fallen back, on being irritated 
 by insults.^ Hence it is indicative of a mind well established 
 in virtue, not to be moved aw^ay from one's course by any 
 disgrace that may be incurred — a rare virtue, but one with- 
 out which you cannot show, that you are a servant of God. 
 "We must, it is true, have a regard to good character, but it 
 must be only in so far as the edification of our brethren re- 
 quires it, and in such a way as not to be dependent on re- 
 ports^ — nay more, so as to maintain the same even course 
 in honour and in dishonour. For God allows us to be tried 
 even by the slander of wicked men, with the view of trying 
 us,'^ whether w^e act uprightly from disinterested motives ;^ 
 for if one is drawn aside from duty by the ingratitude of 
 men, that man shows that he had not his eye directed to 
 
 1 " Here the spiritual arms are not particularized; yet the terms tuv 
 ^i^iuv xa) u^itm^av, (on the right hand and the left,) are very comprehensive, 
 referring to the complete armour and arms, on both sides, with which the 
 o-rXiTn;, or completely armed soldier was furnished, who was thus said to 
 be af^ipiVilios (ambidexter. ) Thus the general sense is : ' We employ no 
 other arms than the panoply of righteousness.'" — Bloomjield. — Ed. 
 
 ^ " II y en a eu bien peu, qui estans irritez des iniures et mauuais traitte- 
 mens que on leur faisoit, ne se soyent descouragez, et n'ayent laissez leur 
 train de vertu ;" — " There have been very few of them, who have not, on 
 being irritated by injuries and bad treatment shown them, felt discouraged, 
 and left off their virtuous career." 
 
 ^ " Du bruit qu'on fera courir de nous ;" — " On reports that may be 
 circulated against us." 
 
 * " Voulant essayer si nous cheminons droit seulement pour I'amour de 
 luy, sans cercher autre recompense ;" — " Wishing to try whether Ave walk 
 aright, purely from love to Him, without seeking any other reward." 
 
 s " Gratuito ;" — " gratuitously.'' — There can be no doubt, that Calvin 
 has here in his eye Job i. 9. " Doth Job fear God for nought?" The 
 
CHAP. VI. 8. SECOND EPISTLE TO THE CORINTHIANS. 253 
 
 God alone. As then we see that Paul was exposed to in- 
 famy and insults, and yet did not on that account stop short, 
 but held forward with undaunted courage, and broke through 
 every impediment so as to reach the goal,^ let us not give 
 way, if the same thing should befall us. 
 
 As deceivers. Here he relates, not simply in what esti- 
 mation he was held by the wicked and those that were with- 
 out, (1 Cor. V. 12,) but also what views were entertained of 
 him by those that were within. Now let every one consider 
 with himself, how unseemly was the ingratitude of the 
 Corinthians, and how great was his magnanimity in strug- 
 gling forward, in spite of such formidable obstacles. By in- 
 direct representations, however, he sharply reproves their 
 perverse judgment, when he says that he lives and is joyful, 
 while they despised him as one that was dead and over- 
 whelmed with grief He reproaches them, also, with ingra- 
 titude, when he says, that he made many rich, while he was 
 contemned on account of his poverty. For they Avere of the 
 number of those whom he enriched by his wealth : nay 
 more, all of them to a man were under obligations to him 
 on many accounts. Thus he said previously, by way of 
 irony, that he was unknoiun, while at the same time the 
 fruit of his labour was everywhere known and celebrated. 
 But how cruel to despise the poverty of the man who supplies 
 you^ from his abundance ! He means spiritual riches, which 
 ought to be much more esteemed than earthly. 
 
 11. O 3/e Corinthians, our mouth 11. Os nostrum apertum est ad 
 is open unto you, our heart is en- vos, O Corintliii, cor nostrum dila- 
 larged. tatum est. 
 
 12. Ye are not straitened in us, 12. Non estis angusti in nobis, 
 but ye are straitened in your OAvn sed angusti estis in visceribus ves- 
 bowels. tris.3 
 
 13. Now, for a recompence in the 13. Eandem vero remuneratio- 
 
 Hebrew word D"'inn, (Jiachinnam,) is rendered in the Septuagint J^^sai- — 
 gratuitously. 
 
 ^ " Mesme faisant violence a tons empeschemens, est venu, comme par 
 force, jusques au bout ;"— " Even breaking violently through all impedi- 
 ments, came, as it were, by force to the goal." 
 
 2 « Qui te fournit et enrichit par son abundance ;" — " Who furnishes 
 and enriches thee by his abundance." 
 
 8 " En vos entrailles, ou, affections ;" — " In your bowels, or, affections." 
 
254 
 
 comme:ntary on the 
 
 CHAP. VI. 11. 
 
 same, (I speak as unto my children,) 
 be ye also enlarged.* 
 
 14. Be ye not unequally yoked to- 
 gether with imbelievers: for what fel- 
 lowship hath righteousness with un- 
 righteousness? and what communion 
 hath hght with darkness ? 
 
 15. And what concord hath Christ 
 with Behal ? or what part hath he 
 that beheveth with an infidel ? 
 
 16. And what agreement hath the 
 temple of God with idols? for ye are 
 the temple of the living God ; as God 
 hath said, 1 will dwell in them, and 
 walk in them ; and I will be their 
 God, and they shall be my people. 
 
 17. Wherefore, come out from 
 among them, and be yeseparate,saith 
 the Lord, and touch not the unclean 
 thing ; and I will receive you, 
 
 18. And will be a Father unto 
 you, and ye shall be my sons and 
 daughters,*^saith the Lord Almighty. 
 
 nem, ut a filiis, exigo : dilatamini et 
 vos. 
 
 14. Ne ducatis iugimi cum infi- 
 delibus : quae enim participatio ius- 
 titi?e cum iniquitate : quse commu- 
 nicatio luci c\m\ tenebris ? 
 
 15. Quis consensus Christo cum 
 Belial: aut quse portio fideli cum 
 infideli ? 
 
 16. Quse autem conventio tem- 
 plo Dei cum idolis ? vos enim estis 
 templum Dei viventis : quemad- 
 modum dicit Deus {Lev. xxvi. 12,) 
 Habitabo in ipsis, et in medio eorum 
 ambulabo : et ero Deus illorum, et 
 erunt mihi populus. 
 
 17. Quamobrem exite de medio 
 eorum et separamini, dicit Dominus 
 {les. Hi. 11,) et immundum ne teti- 
 geritis : 
 
 18. Et ego suscipiam vos, et ero 
 vobis in patrem, et eritis mihi in fi- 
 lios et filias, dicit Dominus omnipo- 
 tens, {Jer. xxxi. 9.) 
 
 CHAPTER VIL 
 
 1. Having therefore these pro- 
 mises, dearly beloved, let us cleanse 
 ourselves from all filthiness of the 
 flesh and spirit, perfecting holiness 
 in the fear of God. 
 
 CAPUT VII. 
 
 1 . Has igitur promissiones quum 
 habeamus, dilecti, nmndemus nos ab 
 omni inquinamento carnis et spiritus, 
 sanctificationem perficientes in ti- 
 more Dei. 
 
 11. Our mouth is opened. As the opening of the mouth is 
 a sign of boldness,^ if you are inclined to connect this with 
 what goes before, the meaning will be this, — " I have ample 
 ground of glorying, and an upright conscience opens my 
 mouth. Your entertaining unfavourable views of us, is not 
 owing to any fault on our part, but arises from your being 
 
 1 " Or ie requier de vous la pareille, comme de mes enfans, ou, Or pour 
 nous recompenser de mesmes (ie parle comme a mes enfans ;)" — " But I 
 require the like from you — as from my children, or, But for a recompense 
 to us of the same, I speak as to my children." 
 
 2 God promised to Ezekiel that he would give him " the opening of the 
 mouth in the midst of the house of Israel," (Ezek. xxix. 21.) which is 
 explained by Gill to mean, " boldness and courage of speech when he 
 should see his prophecies fulfilled." Paul himself makes use of a similar 
 expression in Eph. vi. 19, " that utterance may be given unto me, that I 
 may open my mouth boldly. ^^ — Ed. 
 
CHAP. VI. 12. SECOND EPISTLE TO THE COKII^THIANS. 255 
 
 unfair judges. For you ought to have entertained more 
 favourable views of my ministry, which God has rendered 
 honourable to you in so many ways.'' I explain it, however, 
 otherwise ; for he says that tlie reason why his mouth was 
 opened was, that his heart was enlarged. Now what is meant 
 by enlargement of heart ? Undoubtedly it means the cheer- 
 fulness that springs from benevolence.^ It is quite a com- 
 mon figure, to speak of a narrow and contracted heart as 
 denoting either grief, or disgust, while, on the other hand, 
 an enlarged heart is employed to denote dispositions of an 
 opposite kind. Hence Paul here says nothing but what we 
 every day experience, for w^hen we have to do with friends, 
 our heart is eidarged, all our feelings are laid open, there 
 is nothing there that is hid, nothing shut, — nay more, the 
 whole mind leaps and exults to unfold itself openly to 
 view.^ Hence it is, that the tongue, also, is free and un- 
 fettered, does not faulter, does not w4th difficulty draw 
 up from the bottom of the throat broken syllables, as 
 usually happens when the mind is influenced by a less joyful 
 affection. 
 
 12. Ye are not straitened in us. That is, " It is owing to 
 your own fault that you are not able to share in this feeling 
 
 ^ The same A^ew, in substance, is taken by Chrysostom — KaSaTi^ ya.^ 
 
 TO ^i^/jcalvov il^vviiv I'/uB-iv, ovtu xat tTh ocyetTris 'i^yov to TXecTvvtiv Ig-Ti- ^spf^ri 
 ya,^ iffTiv h u^iTV xu) ^lovcra avTrf xcc) to ffTOfji,a, aviViTxtn TlavXov xu) t/s* 
 
 xctpViuv ItXu.tvvsv — « For as heat is wont to expand, so it is the part of love 
 to enlarge. For virtue is warm and fervent. It was this that opened 
 Paul's mouth, and enlarged his heart." — Ed. 
 
 * " From a tender and considerate regard to the good of the Christians 
 at Corinth, he" (Paul) "had determined not to revisit them, until their 
 unseemly heats and factions were allayed. How was he affected while he 
 waited at Ephesus to receive the tidings of this longed-for but protracted 
 issue ? ' O ye Corinthians ! our mouth is opened unto you ; our heart is 
 enlarged!' What a picture of a heart! We see him standing on the 
 shore of the .^gean Sea, over against Corinth, with his arms extended 
 towards that city, and in the attitude of speaking. We hear the words 
 by which he seeks to relieve his overcharged breast, heaving and ready to 
 burst with the fulness of those desires which he had long felt to come 
 among them, satisfy them of the sincerity of his affection, and replenish 
 their souls with the consolation with which he himself had been comforted. 
 ' O ye Corinthians, our mouth is open to you, our heart is enlarged ! Ye 
 are not straitened in us, but ye are straitened in your own bowels. Now, 
 for a recompense in the same, (I speak as unto my children,) be ye also 
 enlarged.' " — M'Crie's SermonSf p. 29. — Ed. 
 
256 COMMENTARY ON THE CHAP. VI. 13. 
 
 of cheerfulness, which I entertain towards you. My mouth 
 is opened, so that I deal familiarly with you, my very heart 
 would willingly pour itself forth,^ but you shut up your 
 bowels." He means to say, that it is owing to their corrupt 
 judgment, that the things that he utters are not relished 
 by them. 
 
 13. JS'ow the same requital. He softens his reproof by 
 addressing them kindly as his sons, and also by this exhor- 
 tation, by which he intimates that he still entertains good 
 hopes of them. By the same requital he means — mutual 
 duty, for there is a mutual return of duty between a father 
 and his sons. For as it is the duty of parents to nourish 
 their children, to instruct them, to direct them by their 
 counsel, and to defend them, so it is the dictate of equity, 
 that children should requite their parents. (] Tim. v. 4.) In 
 fine, he means what the Grreeks call dvriTreXapycav — affection 
 exercised in return^ " I cherish,'' says he, " towards you 
 paternal affection : show yourselves then to be my sons by 
 affection and respect in return.'"' At the same time there is 
 a particular circumstance that must be noticed. That the 
 Corinthians, having found so indulgent a father, may also 
 show gentleness in their turn, and may requite his kind con- 
 descension by their docility, he exhorts them with this view 
 
 ^ " Mon coeur mesme s'ouuriroit volontiers"pour vous mettre deuant les 
 yeiix I'affection que i' ay eniiers vous ;" — " My very heart would willingly 
 open itself up, so as to place before your eyes the affection which I enter- 
 tain towards you." 
 
 ^ The term uvrt'riXu^yia. is compounded of ccvrt, over against, and irL 
 Xa^yaj, a stork. It is employed to denote reciprocal affection, from an 
 interesting peculiarity in the disposition of the stork. " This bird," says 
 Paxton, in his Illustrations of Scripture, (Edin. 1842.) vol. ii. p. 432, 
 " has long been celebrated for her amiable and pious dispositions, in which 
 she has no rival among the feathered race. . . . Her kind benevolent 
 temper she discovers in feeding her parents in the time of incubation, 
 when they have not leisure to seek their food, or when they have become 
 old, and unable to provide for themselves." The English word stork is 
 derived from ffro^yh, affection, while the Hebrew name for this animal, 
 HT'Dn, (chasidah,) is derived from IDn, (chesed,) beneficence, because, says 
 Bythner, " the stork nourishes, supports, and carries on its back, when 
 weary, its aged parents." See Calvin on the Psalms, vol. iv. p. 158, n. 
 2. Calvin, Avhen commenting on 1 Tim. v. 4, says, " Ipsse quoque cico- 
 nise gratitudinem suo exemplo nos docent. Unde et nomen avTiviXotoy'iu ;" 
 — " The very storks, too, teach us gratitude by their example. Hence the 
 term avrtviXctpyla — afection in return." — Ed. 
 
CHAP. VT. 14. SECOND EPISTLE TO THE CORINTHIANS. 257 
 
 to be enlarged in their own bowels. The Old Interpreter, not 
 having caught Paul's meaning, has added the participle hav- 
 ing, and has thus expressed his own view rather than Paul's. 
 In our exposition, on the other band, (which is Chrjsostom's, 
 also,) there is nothing forced.^ 
 
 14. Be not yoked. As if regaining bis authority, he now 
 reproves them more freely, because they associated with 
 unbelievers, as partakers with them in outward idolatry. 
 For he has exhorted them to show themselves docile to him 
 as to a father : he now, in accordance with the rights that 
 belong to him,^ reproves the fault into which they had 
 fallen. Now we mentioned in the former epistle^ what this 
 fault was; for, as they imagined that there was nothing that 
 was unlawful for them in outward things, they defiled them- 
 selves with wicked superstitions without any reserve. For 
 in frequenting the banquets of unbelievers, tliey participated 
 along with them in profane and impure rites, and while they 
 sinned grievously, they nevertheless thought themselves in- 
 nocent. On this account Paul inveighs here against outward 
 idolatry, and exhorts Christians to stand aloof from it, and 
 have no connection with it. He begins, however, with a 
 general statement, with the view of coming down from that 
 to a particular instance, for to be yoked with unbelievers 
 means nothing less than to have fellowship with the unfruit- 
 ful works of darkness, (Eph. v. 11,) and to hold out the hand 
 to them^ in token of agreement. 
 
 Many are of opinion that he speaks of marriage, but the 
 context clearly shows that they are mistaken. The word 
 that Paul makes use of means — to be connected together in 
 drawing the same yoke. It is a metaphor taken from oxen 
 or horses, which require to walk at the same pace, and to 
 act together in the same work, wdien fastened under one 
 
 1 The rendering of the Vulgate— "Eandem remunerationem hahentes ;'* 
 — "Having the same reward," — is followed by Wiclif, (1380,) ye that haw 
 the same reward, and also in the Rheims version, (1582,) hailing the same 
 reward. — Ed. 
 
 2 " Parlant comme en puissance et authorite de pere ;" — " Speaking as 
 with the power and authority of a father." 
 
 8 See vol. i. p. 282.; 
 
 4 « Aux infideles ;"-!" To unbelievers." 
 
 VOL. II. R 
 
258 COMMENTARY ON THE CHAP. VI. 15. 
 
 yoke.^ When, therefore, he prohibits us from having part- 
 nership with unbelievers in drawing the same yoke, he 
 means simply this, that we should have no fellowship with 
 them in their pollutions. For one sun shines upon us, we 
 eat of the same bread, we breathe the same air, and we can- 
 not altogether refrain from intercourse with them ; but Paul 
 speaks of the yoke of impiety, that is, of participation in 
 works, in which Christians cannot lawfully have fellowship. 
 On this principle marriage will also be prohibited, inasmuch 
 as it is a snare, by which both men and women are entangled 
 into an agreement with impiety; but what I mean is simply 
 this, that Paul's doctrine is of too general a nature to be 
 restricted to marriage exclusively, for he is discoursing here 
 as to the shunning of idolatry, on which account, also, we 
 are prohibited from contracting marriages with the wicked. 
 For what fellowship. He confirms his exhortation on the 
 ground of its being an absurd, and, as it were, monstrous 
 connecting together of things in themselves much at vari- 
 ance ; for these things can no more coalesce than fire and 
 water. In short it comes to this, that unless they would 
 have everything thrown into confusion, they must refrain 
 from the pollutions of the wicked. Hence, too, we infer, 
 that even those that do not in their hearts approve of super- 
 stitions are, nevertheless, polluted by dissimulation if they 
 do not openly and ingenuously stand aloof from them. 
 
 15. What concord has Christ with Belial t As to the 
 etymology of the word Belial^ even the Hebrews themselves 
 are not agreed.^ The meaning, however, is not doubt- 
 
 1 " Joachim Camerariiis, in his Commentary on the New Testament, 
 (Cambridge 1642,) suggests, that iTi^o^vyovvris, may have a reference to a 
 balance, and that Paul — would not have the Corinthians unequally/ balanced 
 with unbeUevers. The verb l^vyoa-rxruv, as he observes, is employed to 
 denote the adjusting of scales in a balance. It seems more natural, how- 
 ever, to understand the word, as Calvin and most other interpreters do, 
 as derived from trs^o!, (another,) and ?«7«V, as meaning a yoke, and as 
 employed by Paul to mean, drawing on the other side of a yoke with 
 another ; or, as Beza explains it, " Qui cum sint diversse conditionis, 
 tamen in eodem opere mu;uam operam prsestant ;" — " Those who, while in 
 a different condition from each other, do nevertheless take their corre- 
 sponding part in the same work." — Ed. 
 
 ^ Beza, when mentioning the different views which have been taken 
 of the etymology of the term Belial, remarks, that some derive it from 
 
CHAP. VI. 16. SECOND EPISTLE TO THE CORINTHIANS. 259 
 
 ful.^ For Moses takes a word or thought of BeliaV^ to mean 
 a wicked and base thought,^ and in various instances* those 
 who are wicked and abandoned to iniquity, are called men, 
 or sons of Belial. (Deut. xiii. 13 ; Judges xix. 22 ; 1 Sam. 
 ii. 12.) Hence it is, that Paul has employed the word here 
 to mean the devil, the head of all wicked persons. For from 
 what holds good as to the two heads, he comes down with- 
 out delay to the members : " As there is an irreconcilable 
 variance between Christ and Satan, so we also must keep 
 aloof from partnership with the wicked.'' When, however, 
 Paul says that a Christian has no participation with an un- 
 believer, he does not mean as to food, clothing, estates, the 
 sun, the air, as I have mentioned above,^ but as to those 
 things that are peculiar to unbelievers, from which the Lord 
 has separated us. 
 
 16. What agreement hath the temple of God with idols ? 
 Hitherto he has in general terms prohibited believers from 
 associating with the wicked. He now lets them know what 
 was the chief reason, why he had prohibited them from such 
 
 PV*" v^, belijahal, (not profitable,) or from P''i?10 v3, heli mohil, (worthless,) 
 and that the term, viewed as having this derivation, is peculiarly appro- 
 priate to Satan, as being diametrically opposed to Christ, the Greatest and 
 Best ; while Jerome derives it from v3, heli, (not,) and b)^, hoi, (a yoke,) 
 as though you should say — without a yoke, not subject to the yoke. Beza 
 gives the preference to the /ormer etymology, while he observes that the 
 latter is also most appropriate to Satan as an apostate spirit. — The original 
 term Belial is rendered in various instances in the Septuagint •jra.^a.yo/x.ot, 
 lawless. — " There is here a slight variation in reading. The Edit. Princ. 
 and the Textus Receptus have Bsx/ax. The Erasmian, Stephanie, and 
 other early editions have BiXia^, which has been restored by Bengelius, 
 Matthias, Griesbach, and Tittmann ; and justly, for both external and 
 internal evidence are in its favour ; it being found in the majority of the 
 MSS., in many early ecclesiastical writers, and Greek Fathers." — Bloom- 
 field.— Ed. 
 
 ' " Et assez notoire ;" — " And is sufficiently well known." 
 
 * Thus in Deut. xv. 9, " Beware that there be not a thought in thy wick- 
 ed heart." The expression made use of is pV^?2 "Jinp'Oy "121 n''n''""IE), 
 " Lest there be in thine heart a thing of Belial." The same expres- 
 sion occurs in Psalm xli. 9, where David's enemies represent him as suf- 
 fering the punishment of detestable wickedness, PV v2 m, " a thing of 
 Belial." — See Calvin on the Psalms, vol. ii. p. 120. — Ed. 
 
 ' " Vne meschante et abominable parolle ou pensee ;" — " A wicked and 
 abominable word or thought." 
 
 * " Souvent en I'Escriture ;" — " Frequently in Scripture." 
 
 * See p. 258. 
 
260 COMMENTARY ON THE CHAP. VI. 16. 
 
 an association — because they had ceased to reckon the pro- 
 fession of idolatry to be a sin. He had censured that liberty, 
 and had exposed it at great length in the former Epistle. 
 It is probable, however, that all had not yet been gained 
 over, so as to receive the counsel which he had given. Hence 
 it was that he complained of their being straitened in their 
 own bowels — the only thing that hindered their proficiency.^ 
 He does not, however, resume that subject anew, but con- 
 tents himself with a short admonition, as we are accustomed 
 to do, when we treat of things that are well known. At the 
 same time his brevity does not prevent his giving sharp cuts. 
 For how much emphasis there is in that single word, where 
 he teaches that there is no agreement between the temple of 
 God and idols ! '' It is a sacrilegious profanation,^ when an 
 idol or any idolatrous service is introduced into the temple 
 of God. Now we are the true temples of God. Hence it is 
 sacrilege to defile ourselves with any contamination of idols. 
 This one consideration, I say, should be to you as good as a 
 thousand. If you are a Christian, what have you to do 
 with idols, (Hosea xiv. 8,) for you are the temple of God V 
 Paul, however, as I have already in part noticed, contends 
 rather by way of exhortation than of doctrine, inasmuch as 
 it would have been supei^uous to be still treating of it, as if 
 it were a thing doubtful or obscure. 
 
 As God saith, I will walk. He proves that we are the 
 temples of God from this, that God of old promised to the 
 people of Israel that he would dwell in the midst of them. 
 In the first place, God cannot dwell among us, without dwell- 
 ing in each one of us, for he promises this as a singular 
 privilege — I will dwell in the midst of you. Nor does this 
 dwelling or presence consist merely in earthly blessings, but 
 must be understood chiefly of spiritual grace. Hence it does 
 not mean simply that God is near us, as though he were in 
 the air, flying round about us, but it means rather that he 
 has his abode in our hearts. If, then, any one objects, that 
 
 ^ " Ce qui seul empeschoit que son enseignement ne proufitast enuers 
 eux ;'* — " What alone hindered his teaching from being of advantage to 
 them." 
 
 2 " C'est ^^l profanation horrible, et vn sacrilege detestable ;" — " It is 
 a horrible profanation, and a detestable sacrilege." 
 
CHAP. VI. 17. SECOND EPISTLE TO THE CORINTHIANS. 261 
 
 tlie particle in simply means among, I grant it ; but I affirm 
 that, from the circumstance that God promises that he will 
 dwell among us, we may infer that he also remains in us} 
 And such was the type of the ark, of which mention is made 
 by Moses in that passage, from which Paul appears to have 
 borrowed this quotation. (Lev. xxvi. 12.) If, however, any 
 one thinks that Paul had rather in his eye Ezek. xxxvii. 27, 
 the argument will be the same. For the Prophet, when de- 
 scribing the restoration of the Church, mentions as the chief 
 good, the presence of God, which he had himself in the be- 
 ginning promised by Moses. Now what was prefigured by 
 the ark, was manifested to us more fully in Christ, when he 
 became to us Immanuel.^ (Matt. i. 23.) On this account, 
 I am of opinion that it is Ezekiel, rather than Moses, that 
 is here quoted, because Ezekiel alludes at the same time 
 to the type of the ark, and declares that it will have its 
 fulfilment under the reign of Christ. Now the Apostle 
 takes it for granted, that God dwells nowhere but in a sacred 
 place. If we say of a man, " he dwells here," that will not 
 make the place a temple; but as to God there is this pecu- 
 liarity, that whatever place he honours with his presence, 
 he at the same time sanctifies. 
 
 1 7. Wherefore come out from the midst of them. This 
 exhortation is taken from Isaiah lii. 11, where the Prophet, 
 when foretelling the deliverance, at length addresses the 
 priests in these terms. For he makes use of a circumlocu- 
 tion to describe the priests, when he says. Ye that hear the 
 vessels of the Lord, inasmuch as they had the charge of the 
 vessels, by means of which the sacrifices, and other parts of 
 divine worship, were performed. There can be no doubt that 
 his design is to admonish them, that, while eagerly desirous 
 to come forth,^ they should be on their guard against any con- 
 
 1 " / will dwell in them. The words are very significant in the original, 
 Uoix.Yt>ru h otlrols, ' I will indwell in them,' so the Avords are. There are 
 two ins in the original, as if God could have never enough communion 
 with them." — Leigh's Annotations. — Ed. 
 
 2 « C'est a dire Dieu auec nous ;"— " That is to say, God with us." 
 
 3 « Cependant qu'ils sont attendans auec ardent desir le iour de deli- 
 uerance ;" — " While they are waiting with eager desire for the day of de- 
 liverance." 
 
262 COMMENTARY ON THE CHAP. VI. 18. 
 
 tamination from the many pollutions with which the country^ 
 was overrun. Now this is no less applicable to us, than to 
 the ancient Levites, for if so much purity is required on the 
 part of the keepers of the vessels, how much more in the 
 vessels themselves ! ^ Now all our members are vessels, set 
 apart for the spiritual worship of God ; we are also a royal 
 priesthood. (1 Peter ii. 9.) Hence, as we are redeemed by 
 the grace of God, it is befitting that we keep ourselves un- 
 defiled in respect of all uncleanness, that we may not pollute 
 the sanctuary of God. As, however, while remaining in this 
 world, we are nevertheless redeemed, and rescued, from the 
 pollutions of the world, so we are not to quit life with the 
 view of dejDarting from all uncleanness, but must simply 
 avoid all participation. The sum is this : " If with a true 
 affection of the heart, we aim at the benefit of redemption, 
 we must beware of defiling ourselves by any contamination 
 from its pollutions." 
 
 18. / will he a Father unto you. This promise does not 
 occur in one passage merely, but is repeated in various in- 
 stances. Paul has added it with this view, that a recogni- 
 tion of the great honour to which God has exalted us, might 
 be a motive to stir us up to a more ardent desire for holi- 
 ness. For when God has restored his Church which he has 
 gathered from profane nations, their redemption is attended 
 with this fruit, that believers are seen to be his sons and 
 daughters. It is no common honour that we are reckoned 
 among the sons of God : it belongs to us in our turn to take 
 care, that we do not show ourselves to be degenerate children 
 to him. For what injury we do to God, if while we call 
 him father, we defile ourselves with abominations of idols ! 
 Hence, the thought of the high distinction to which he has 
 elevated us, ought to whet our desire for holiness and purity. 
 
 ^ " Ou lis estoyent f — " Where they were." 
 
 ' Diodati, in his Annotations, explains the expression 3/e that bear the 
 vessels of the Lord, (Isaiah hi. 1 1,) to mean — " You sacred officers, to whom 
 only it belongeth to carry the vessels and ornaments of the temple ; and 
 thereby are spiritually meant all beHevers, whereof every one beareth a 
 vessel sacred to the Lord, viz., himself." — Ed. 
 
CHAP. VII. 1. SECOND EPISTLE TO THE CORINTHIANS. 263 
 
 CHAPTER VII. 
 
 1. These promises, therefore. God, it is true, anticipates 
 us in his promises by his pure favour ; but when he has, of 
 his own accord, conferred upon us his favour, he immediately 
 afterwards requires from us gratitude in return. Thus what 
 he said to Abraham, I am thy God, (Gen. xvii. 7,) was an 
 offer of his undeserved goodness, yet he at the same time 
 added what he required from him — Walk before me, and he 
 thou perfect. As, however, this second clause is not always 
 expressed, Paul instructs us that in all the promises this 
 condition is implied,^ that they must be incitements to us to 
 promote the glory of God. For from what does he deduce an 
 argument to stimulate us ? It is from this, that God confers 
 upon us such a distinguished honour. Such, then, is the na- 
 ture of the promises, that they call us to sanctification, as if 
 God had interposed by an implied agTeement. "We know, 
 too, what the Scripture teaches in various passages in refer- 
 ence to the design of redemption, and the same thing must 
 be viewed as applying to every token of his favour. 
 
 From all filthiness of flesh and spirit. Having already 
 shown, that we are called to purity,^ he now adds, that it 
 ought to be seen in the body, as well as in the soul ; for that 
 the term flesh is taken here to mean the body, and the term 
 spirit to mean the soul, is manifest from this, that if the 
 term spirit meant the grace of regeneration, Paul's state- 
 ment in reference to the pollution of the spirit would be 
 absurd. He would have us, therefore, pure from defilements, 
 not merely imvard, such as have God alone as their witness ; 
 but also outward, such as fall under the observation of men. 
 " Let us not merely have chaste consciences in the sight of 
 God. We must also consecrate to him our whole body and 
 all its members, that no impurity may be seen in anv part 
 ofus."^ 
 
 * " Ceste condition est tacitement attacliee a toutes les promesses ;" — 
 " This condition is tacitly appended to all the promises." 
 ^ « Appelez a purete et sainctete ;" — " Called to purity and holiness." 
 ' " Afin qu'il n'apparoisse en nuJ endroit de nous ancune macule ou 
 
264 COMMENTARY ON THE CHAP. VII. 1. 
 
 Now if we consider what is tlie point that he handles, we 
 shall readily perceive, that those act with excessive impu- 
 dence,^ who excuse outward idolatry on I know not what 
 pretexts.^ For as inward impiety, and superstition, of what- 
 ever kind, is a defilement of the spirit, what will they un- 
 derstand by defilement of the flesh, but an outward profes- 
 sion of impiety, whether it be pretended, or uttered from the 
 heart ? They boast of a pure conscience ; that, indeed, is on 
 false grounds, but granting them what they falsely boast of, 
 they have only the half of what Paul requires from believers. 
 Hence they have no ground to think, that they have given 
 satisfaction to God by that half ; for let a person show any 
 appearance of idolatry at all, or any indication of it, or take 
 part in wicked or superstitious rites, even though he were — 
 what he cannot be — perfectly upright in his own mind, he 
 would, nevertheless, not be exempt from the guilt of pol- 
 luting his body. 
 
 Perfecting holiness. As the verb einTeKelv in Greek 
 sometimes means, to perfect, and sometimes to perform 
 sacred rites,^ it is elegantly made use of here by Paul in the 
 former signification, which is the more frequent one — in 
 such a way, however, as to allude to sanctification, of which 
 he is now treating. For while it denotes perfection, it 
 seems to have been intentionally transferred to sacred oflfices, 
 because there ought to be nothing defective in the service 
 of God, but everything complete. Hence, in order that you 
 may sanctify yourself to God aright, you must dedicate 
 both body and soul entirely to him. 
 
 In the fear of God. For if the fear of God influences us, 
 we will not be so much disposed to indulge ourselves, nor 
 souillure ;" — " That there may not appear in any part of us any spot or 
 
 ^ " Combien sont impudens et deshontez ;" — " How impudent they are 
 and unabashed," 
 
 2 Calvin manifestly refers here, as in a variety of other instances, to 
 the temporizing conduct of the Nicodemites. See Calvin on the Corin- 
 thians, vol. i. pp. 286, 384. — Ed. 
 
 » It is employed by Herodotus in the sense oi perfecting or completing, 
 (see Herod. I. 51,) while in various instances it is made use of by him to 
 mean — discharging a religious service — in connection with ^^nffxtias, 
 (ceremonies,) tvxooXas, (vows,) and Sv<rtxi, {sacrifices.) See Herod. H. 37, 
 63, iv. 26.— Ed. 
 
CHAP. VII. 2. SECOND EPISTLE TO THE CORINTHIANS. 
 
 265 
 
 will there be a bursting fortb of that audacity of wantonness, 
 which showed itself among the Corinthians. For how does 
 it happen, that many delight themselves so much in out- 
 ward idolatry, and haughtily defend so gross a vice, unless 
 it be, that they think that they mock God with impunity ? 
 If the fear of God had dominion over them, they would im- 
 mediately, on the first moment, leave off all cavils, without 
 requiring to be constrained to it by any disputations. 
 
 2. Receive us : we have wronged 
 no man, we have corrupted no man, 
 we have defrauded no man. 
 
 3. I speak not this to condemn 
 you : for I have said before, that ye 
 are in our hearts to die and live 
 with 1/ou. 
 
 4. Great is my boldness of speech 
 toward you, great is my glorying of 
 you : I am filled with comfort, I 
 am exceeding jo}^ul in all our tribu- 
 lation. 
 
 5. For, when we were come into 
 Macedonia, our flesh had no rest, 
 but we were troubled on every side ; 
 without were fightings, within were 
 fears. 
 
 6. Nevertheless God, that com- 
 forteth those that are cast down, 
 comforted us by the coming of Titus; 
 
 7. And not by his coming only, 
 but by the consolation wherewith he 
 was comforted in you, when he told 
 us your earnest desire, your mourn- 
 ing, yom- fervent mind toward me ; 
 so that I rejoiced the more. 
 
 2. Capaces estote nostri : nemini 
 fecimus iniuriam, neminem corrupi- 
 mus, neminem fraudavimus. 
 
 3. Non [hoc] ad condemnationem 
 vestri dico : siquidem iam ante dixi 
 vobis, quod in cordibusnostris sitis ad 
 commoriendum et convivendum. 
 
 4. Multa mihi fiducia erga vos, 
 multa mihi gloriatio de vobis : im- 
 pletus sum consolatione supra mo- 
 dum, exundo gaudio in omni tribula- 
 tione nostra. 
 
 5. Etenim quum venissemus in 
 ^lacedoniam, nullam relaxationem 
 habuit caro nostra, sed in omnibus 
 ftumus afflicti : foris pugnse, intus 
 timores. 
 
 6. Sed qui consolatur humiles, 
 consolatus est nos Deus in adventu 
 Titi. 
 
 7. Neque solum in adventu eius, 
 sed in consolatione quam acceperat 
 de vobis, annuntians nobis vestrum 
 desiderium, vestras lacrimas, vestrum 
 studium pro me : ita ut magis gau- 
 derem. 
 
 2. Make room for us. Again he returns from a state- 
 ment of doctrine to treat of what more especially concerns 
 himself, but simply with this intention — that he may not 
 lose his pains in admonishing the Corinthians. Nay more, 
 he closes the preceding admonition with the same state- 
 ment, which he had made use of by way of preface. For what 
 is meant by the expression — Receive us, or Make room for 
 us ? It is equivalent to, Be ye enlarged, (2 Cor. vi. 13 ;) that 
 is, " Do not allow corrupt affections, or unfavourable appre- 
 hensions, to prevent this doctrine from making its way into 
 
266 COMMENTARY ON THE CHAP. VII. 3. 
 
 your minds, and obtaining a place within you. For as I lay 
 myself out for your salvation with a fatherly zeal, it were 
 unseemly that you should turn a deaf ear^ upon me."^ 
 
 We have done injury to no man. He declares that there 
 is no reason why they should have their minds alienated,^ 
 inasmuch as he had not given them occasion of offence in 
 any thing. Now he mentions three kinds of offences, as to 
 which he declares himself to be guiltless. The first is, mani- 
 fest hurt or injury. The second is, the corruption that 
 springs from false doctrine. The third is, defrauding or 
 cheating in worldly goods. These are three things by which, 
 for the most part, pastors'^ are wont to alienate the minds of 
 the people from them — when they conduct themselves in an 
 overbearing manner, and, making their authority their pretext, 
 break forth into tyrannical cruelty or unreasonableness, — or 
 when they draw aside from the right path those to whom 
 they ought to have been guides, and infect them with the 
 corruption of false doctrine, — or when they manifest an in- 
 satiable covetousness, by eagerly desiring what belongs to 
 another. Should any one wish to have it in shorter com- 
 pass — ^the first is, fierceness and an abuse of power by ex- 
 cessive insolence:^ the second, unfaithfulness in teaching: 
 the third, avarice. 
 
 3. I say not this to condemn you. As the foregoing 
 apology was a sort of expostulation, and we can scarcely avoid 
 reproaching when we expostulate, he softens on this account 
 what he had said. " I clear myself,'' says he, " in such a 
 way as to be desirous to avoid, what would tend to your dis- 
 honour.'' The Corinthians, it is true, were unkind, and they 
 
 ^ " Indignum esset me surdis fabulam canere ;" — " It were unseemly 
 that I should be like one that tells a story to the deaf. " A similar ex- 
 pression is made use of by Horace, (Ep. 2, 1, 200,) — " Scriptores autem 
 narrare putaret asello fabellam surdo ;" — " But he would think that the 
 writers were telling a story to a deaf ass." — Ed. 
 
 2 " Que ie perdisse mon temps en vous admonestant ;" — " That I 
 should lose my time in admonishing you." 
 
 ^ " De luy ou de sa doctrine ;" — " From him or from his doctrine." 
 * ** Les ministres et pasteurs ;" — " Ministers and pastors." 
 ^ *' Quand on est arrogant, et on abuse de la puissance en se desbordant 
 et vsurpant plus qu'il ne faut ;" — " When one is presumptuous, and abuses 
 his power by going beyond bounds and assuming more than he ought." 
 
CHAP. VII. 4. SECOND EPISTLE TO THE CORINTHIANS. 267 
 
 deserved that, on PauFs being acquitted from blame, they 
 should be substituted in his place as the guilty party ; nay 
 more, that they should be held guilty in two respects — in 
 respect of ingratitude, and on the ground of their having 
 calumniated the innocent. Such, however, is the Apostle's 
 moderation, that he refrains from recrimination, contenting 
 himself with standing simply on the defensive. 
 
 For I have before said. Those that love do not assail ;^ 
 nay more, if any fault has been committed, they either cover 
 it over by taking no notice of it, or soften it by kindness. 
 For a disposition to reproach is a sign of hatred. Hence 
 Paul, with the view of showing that he has no inclination 
 to distress the Corinthians, declares his affection towards 
 them. At the same time, he undoubtedly in a manner con- 
 demns them, while he says that he does not do so. As, 
 however, there is a great difference between gall and vine- 
 gar, so there is also between that condemnation, by which 
 we harass a man in a spirit of hatred, with the view of blast- 
 ing him with infamy, and, on the other hand, that, by which 
 we endeavour to bring back an offender into the right way, 
 that, along with safety, he may in addition to this regain 
 his honours unimpaired. 
 
 Ye are in our hearts — that is, "I carry you about with 
 me inclosed in my heart.'' To die and live with you — that 
 is, " So that no change can loosen our attachment, for I am 
 prepared not merely to live with you, but also to be associ- 
 ated with you in death, if necessary, and to endure anything 
 rather than renounce your friendship.'' Mark well, in what 
 manner all pastors^ ought to be affected. 
 
 4. Great is my boldness. Now, as if he had obtained the 
 enlargement of heart that he had desired on the part of the 
 Corinthians, he leaves off complaining, and pours out his 
 heart with cheerfulness. " What need is there that I should 
 expend so much labour upon a matter already accomplished ? 
 For I think I have already what I asked. For the things 
 
 1 " Ceux qui aiment vn autre, ne prenent point plaisir a le poursuyure 
 et picquer ;" — « Those who love another take no pleasure in pursuing and 
 stinging him." 
 
 » " Pasteurs et ministres;" — " Pastors and ministers." 
 
268 COMMENTARY ON THE CHAP. VII. 5. 
 
 that Titus has reported to me respecting you are not merely- 
 sufficient for quieting my mind, but afford me also ground 
 of glorying confidently on your account.^ Nay more, they 
 have effectually dispelled the grief, which many great and 
 heavy afflictions had occasioned me/' He goes on step by 
 step, by way of climax ; for glorying is more than being of an 
 easy and quiet mind; and being freed from grief occasioned 
 by many affl,ictions, is greater than either of those. Chry- 
 sostom explains this boldness somewhat differently, in this 
 manner — " If I deal with you the more freely, it is on this 
 account, that, relying on the assurance of your good will 
 towards me, I think I may take so much liberty with you.'' 
 I have stated, however, what appeared to me to be the more 
 probable meaning — that the report given by Titus had re- 
 moved the unfavourable impression, which had previously 
 racked his mind.^ 
 
 5. For when we had come into Macedonia. The heaviness 
 of his grief tends to show, how efficacious the consolation was. 
 " I was pressed on ev§ry side," says he, " by afflictions both 
 internal and external, xlll this, however, has not prevented 
 the joy that you have afforded me from prevailing over it, 
 
 1 " Timothy is despatched " (by Paul) " to Corinth, and after him Titus 
 is sent. In the mean time, ' a door is opened of the Lord ' to the Apostles 
 to preach Christ's gospel at Troas ; but, strange to relate ! he who panted 
 so earnestly for such opportunities, had neither heart nor tongue to im- 
 prove the present. The expected messenger from Corinth had not arrived 
 — ^he had ' no rest in his spirit,' and abandoning the rich harvest which 
 invited his labours, he Avandered into Macedonia. Nor yet did he find 
 ease : ' For when we were come into Macedonia, our flesh had no rest, 
 but we were troubled on every side — without were fightings ; within were 
 fears.' At last Titus arrives Avith tidings from Corinth. The Apostle's 
 letter had been well received; it had produced the intended effects; a 
 spirit of repentance had faUen upon the Church ; they had applied them- 
 selves vigorously to the correction of abuses ; the love which they bore to 
 their spiritual father had revived with additional strength. ' Now ! thanks 
 be unto God, who always causeth us to triumph in Christ, and maketh 
 manifest the savour of his knowledge by us in every place !' ' Great is my 
 boldness of speech towards you, great is my glorying of you ; I am filled with 
 comfort, I am exceeding joyful in all our tribulation.' (2 Cor. ii. 14 ; vii. 
 4.) What a sudden change ! what a wonderful transformation ! Formerly 
 we saw him like a soldier, wounded, weak, disabled, dispirited, fallen to 
 the ground ; now he is lifted up, victorious, and borne on the triumphant 
 car." — M'Crie's Sermons, p. 39. — Ed. 
 
 ^ " La mauuaise opinion ou le souspe9on qu'il auoit d'eux, et dont il 
 estoit tourmente en son coeur ;" — " The bad opinion or suspicion that he 
 had of them, and with which he had been tormented in his heart." 
 
CHAP. VII. 5. SECOND EPISTLE TO THE CORINTHIANS. 269 
 
 and even overflowing.''^ When he says that he had no rest 
 in his flesh, it is as if he had said — " As a man, I had no 
 relief.''^ For he excepts spiritual consolations, by which he 
 was in the mean time sustained. He was afllicted, therefore, 
 not merely in body, but also in mind, so that, as a man, he 
 experienced nothing but great bitterness of afflictions. 
 
 Without were fightings. By fightings he means outward 
 assaults, with which his enemies molested him: hj fears he 
 means the anxieties, that he endured on account of the in- 
 ternal maladies of the Church, for it was not so much by 
 personal as by public evils, that he was disquieted. What 
 he means, then, to say is this — that there were not merely 
 avowed enemies that were hostile to him, but that he en- 
 dured, nevertheless, much distress in consequence of domes- 
 tic evils. For he saw how great Avas the infirmity of many, 
 nay of almost all, and in the mean time what, and how diver- 
 sified, were the machinations, by which Satan attempted to 
 throw every thing into confusion — how few were wise, how 
 few were sincere, how few were steadfast, and how many, on 
 the other hand, were either mere pretenders, and worthless, 
 or ambitious, or turbulent. Amidst these difficulties, the ser- 
 vants of God must of necessity feel alarmed, and be racked 
 with anxieties ; and so much the more on this account — that 
 they are constrained to bear many things silently, that they 
 may consult the peace of the Churches. Hence he expressed 
 himself with propriety when he said — Without were fight- 
 ings ; within were fears. For faithful pastors openly set 
 themselves in opposition to those enemies that avowedly 
 attack Christ's kingdom, but they are inwardly tormented, 
 and endure secret tortures, when they see the Church afflicted 
 
 ^ Calvin here has manifestly in his eye the singularly emphatic word 
 made use of by Paul in the preceding verse — v-ri^-n^Kra-iuofAai, I am exceed- 
 ing joyful. " The word here used occurs nowhere else in the New Testa- 
 ment except in Rom, v. 20. It is not found in the classic Avriters, and is 
 a word which Paul evidently compounded, (from v^£^ and Ti^iirffivu,) and 
 means to superabound over, to superabound greatly, or exceedingly. It is 
 a word which would be used only when the heart was full, and when it 
 would be difficult to find words to express its conceptions. Paul's heart 
 was full of joy, and he pours forth his feelings in the most fervid and glow- 
 ing language — ' I have joy which cannot be expressed.' " — Barnes. — Ed. 
 
 ^ " Je n'ay point eu de relasche ou soulagement ;" — " I had no relief or 
 alleviation." 
 
270 COMMENTARY ON THE CHAP. VII. 7. 
 
 with internal evils, for the exterminating of which they dare 
 not openly sound the trumpet.^ But although he had al- 
 most incessant conflicts, it is probable that he was at that 
 time more severely pressed than usual. The servants of 
 Christ, undoubtedly, have scarcely at any time exemption 
 ivom. fears, and Paul was seldom free from outward fightings ; 
 but as he was at that time more violently oppressed, he 
 makes use of the plural number — fightings and fears, mean- 
 ing that he required to fight in many ways, and against 
 various enemies, and that he had at the same time many 
 kinds of fear. 
 
 6. Who comforteth the lowly. This is mentioned as a 
 reason ; for he means that consolation had been offered to 
 him, because he was borne down with evils, and almost 
 overwhelmed, inasmuch as Grod is wont to comfort the lowly, 
 that is, those that are cast down. Hence a most profitable 
 doctrine may be inferred — that the more we have been af- 
 flicted, so much the greater consolation has been prepared 
 for us by God. Hence, in the epithet here applied to God, 
 there is a choice promise contained, as though he had said, 
 that it is peculiarly the part of God to comfort those that 
 are miserable and are abased to the dust. 
 
 7. And not by his coming only. Lest the Corinthians 
 should object in these terms — " What is it to us if Titus has 
 cheered you by his coming ? No doubt, as you loved him, 
 you would feel delighted to see him f he declares, that the 
 occasion of his joy was, that Titus had, on returning from 
 them, communicated the most joyful intelligence. Accord- 
 ingly he declares, that it was not so much the presence of 
 one individual, as the prosperous condition of the Corin- 
 thians, that had cheered him. 
 
 Your desire. Mark, what joyful tidings were communi- 
 cated to Paul respecting the Corinthians. Their desire ori- 
 ginated in the circumstance, that they held Paul's doctrine 
 in high estimation. Their tears were a token of respect ; 
 because, being affected with his reproof, they mourned over 
 
 ^ " Pour les quelles chasser et y remedier, ils n'osent pas sonner la trom- 
 pette tout haut, comme on dit :" — " For putting down which evils, and 
 remedying them, they dare not sound the trumpet aloud, as they say." 
 
CHAP. VII. 8. SECOND EPISTLE TO THE CORINTHIANS. 271 
 
 their sins. Their zeal was an evidence of good will. From 
 these three things he inferred that they were penitent. This 
 afforded him full satisfaction, because he had no other in- 
 tention or anxiety, than the consulting of their welfare. 
 
 So that I rejoiced the more — that is, '' So that all my 
 griefs and distresses gave way to joy.'" Hence we see, not 
 merely with what fervour of mind he desired the public good 
 of the Church, but also how mild and gentle a disposition he 
 possessed, as being one that could suddenly bury in oblivion 
 offences of so serious a nature. At the same time, this may 
 rather be taken in another way, so as to be viewed in con- 
 nection with what follows, and I am not sure but that this 
 meaning would correspond better with Paul's intention. 
 As, however, it is a matter of no great moment, I pass over 
 it slightly. 
 
 8. For though I made you sorry 8. Quoniam etsi contristavi vos 
 with a letter, I do not repent, though in epistola, non me poenitet: etiamsi 
 I did repent : for I perceive that the poenituerit. Video enim, quod epis- 
 same epistle hath made you sorry, tola ilia, etsi ad tempus, vos con- 
 though it were but for a season. tristavit. 
 
 9. Now I rejoice, not that ye were 9. Nunc gaudeo : non quod sitis 
 made sorry, but that ye sorrowed to contristati, sed quod sitis contristati 
 repentance : for ye were made sorry in poenitentiam, contristati enim es- 
 after a godly manner, that ye might tis secundum Deum, ita ut nulla in 
 receive damage by us in nothing. re damno affecti sitis ex nobis. 
 
 10. For godly sorrow worketh re- 10. Nam qufe secundum Deum 
 pentance to salvation not to be re- est tristitia, poenitentiam ad salutem 
 pented of : but the sorrow of the non poenitendam efficit : mundi au- 
 world worketh death. tem tristitia mortem efficit. 
 
 11. For, behold, this selfsame thing, 11. Ecce enim hoc ipsum, quod 
 that ye sorrowed after a godly sort, secundum Deum, contristati estis 
 what carefulness it wrought in you, quantum produxit in vobis studium! 
 yea, what clearing of yourselves, yea, imo defensionem, imo indignationem, 
 w^aiindignation, yea, wj/ia« fear, yea, imo timorem, imo desiderium, imo 
 what vehement desire, ye3i,what zeal, zelum, imo vindictam ! 
 
 yea, what revenge ! 
 
 8. For though I grieved you. He now begins to apologize 
 to the Corinthians for having handled them somewhat rough- 
 ly in the fonner Epistle. Now we must observe, in what a 
 variety of ways he deals with them, so that it might appear 
 as though he sustained different characters. The reason is — 
 that his discourse was directed to the whole of the Church. 
 There were some there, that entertained an unfavourable 
 view of him — there were others that held him, as he de- 
 
272 COMMENTARY ON THE CHAP. VII. 8. 
 
 served, in the highest esteem — some were doubtful : others 
 were confident — some were docile: others were obstinate.^ 
 In consequence of this diversity, he required to direct his 
 discourse now in one way, then in another, in order to suit 
 himself to all. Now he lessens, or rather he takes away al- 
 together any occasion of oiFence, on account of the severity 
 that he had employed, on the ground of its having turned 
 out to the promotion of their w^elfare. " Your welfare,'' 
 says he, " is so much an object of desire to me, that I 
 am delighted to see that I have done you good.'' This sof- 
 tening-down is admissible only when the teacher^ has done 
 good so far as was needed, by means of his reproofs ; for if 
 he had found, that the minds of the Corinthians still re- 
 mained obstinate, and had he perceived an advantage arising 
 from the discipline that he had attempted, he w^ould, un- 
 doubtedly, have abated nothing from his former severity. It 
 is to be observed, however, that he rejoices to have been an 
 occasion of grief to those whom he loved ; for he was more 
 desirous to profit, than to please them. 
 
 But what does he mean w^hen he adds — though I did re- 
 pent ? For if we admit, that Paul had felt dissatisfied with 
 what he had written, there would follow an inconsistency of 
 no slight character — that the former Epistle had been writ- 
 ten under a rash impulse, rather than under the guidance 
 of the Spirit. I answer, that the word repent is used here 
 in a loose sense for being grieved. For while he made the 
 Corinthians sad, he himself also participated in the grief, 
 and in a manner inflicted grief at the same time upon him- 
 self " Though I gave you pain against my inclination, and 
 it grieved me to be under the necessity of being harsh to 
 you, I am grieved no longer on that account, when I see 
 that it has been of advantage to you." Let us take an in- 
 stance from the case of a father ; for a father feels grief in 
 connection with his severity, when at any time he chastises 
 his son, but approves of it, notwithstanding, because he sees 
 that it is conducive to his son's advantage. In like manner 
 Paul could feel no pleasure in irritating the minds of the 
 
 ^ " Obstinez et endurcis;" — " Obstinate and obdurate." 
 
 ^ " Le Docteur et Ministre ;" — " The Teacher and Minister." 
 
CHAP. VII. 10. SECOND EPISTLE TO THE CORINTHIANS. 273 
 
 Corintliians ; but, being conscious of tbe motive that in- 
 fluenced his conduct, he preferred duty to inclination. 
 
 For I see. The transition is abrupt ; but that does not 
 at all impair the distinctness of the sense. In the first 
 place, he says, that he had fully ascertained by the eiFect, 
 that the former Epistle, though for a time unwelcome, had 
 nevertheless at length been of advantage, and secondly, that 
 he rejoiced on account of that advantage. 
 
 9. Not because you have been made sorry. He means, that 
 he feels no pleasure whatever in their sorrow — nay more, 
 had he his choice, he would endeavour to promote equally 
 their welfare and their joy, by the same means ; but that as 
 he could not do otherwise, their welfare was of so much im- 
 portance in his view, that he rejoiced that they had been 
 made sorry nnto repentance. For there are instances of 
 physicians, who are, indeed, in other respects good and faith- 
 ful, but are at the same time harsh, and do not spare their 
 patients. Paul declares, that he is not of such a disposition 
 as to employ harsh cures, when not constrained by necessity. 
 As, however, it had turned out well, that he had made trial 
 of that kind of cure, he congratulates himself on his success. 
 He makes use of a similar form of expression in chap. v. 4, 
 We in this tabernacle groan, being burdened, because we are 
 desirous not to be unclothed, but clothed upon. 
 
 10. Sorrow according to Ood} In i\\e first place, in order 
 to understand what is meant by this clause — according to 
 God, we must observe the contrast, for the sorrow that is ac- 
 cording to God he contrasts with the sorrow of the world. Let 
 us now take, also, the contrast between two kinds of joy. The 
 joy of the world is, when men foolishly, and without the fear 
 of the Lord, exult in vanity, that is, in the world, and, intoxi- 
 cated with a transient felicity, look no higher than the earth. 
 The joy that is according to God is, when men place all their 
 happiness in God, and take satisfaction in His grace, and 
 show this by contempt of the world, using earthly prosperity 
 
 » " Tristitia secundum Deum ;"— " La tristesse qui est selon Dieu ;" — 
 « The sorrow which is according to God." " Ka<ra etov, in such a way as 
 God requires — with reference to his will and glory, i.e., as Ro&enm. ex- 
 plains, ' arising from causes out of which he would have it arise, and pro- 
 ducing effects such as he would approve.' " — Bloomikld, — Ed. 
 VOL. II. S 
 
274 COMMEi^TARY ON THE CHAP. VII. 10. 
 
 as if tliey used it not, and joyful in the midst of adversity. 
 Accordingly, the sorrow of the world is, when men despond 
 in consequence of earthly afflictions, and are overwhelmed 
 with grief ; while sorroiu accordiiig to God is that which has an 
 eye to Grod, while they reckon it the one misery — to have lost 
 the favour of Grod ; when, impressed with fear of His judg- 
 ment, they mourn over their sins. This sorrow Paul makes 
 the cause and origin of repentance. This is carefully to be 
 observed, for unless the sinner be dissatisfied with himself, 
 detest his manner of life, and be thoroughly grieved from 
 an apprehension of sin, he will never betake himself to the 
 Lord.^ On the other hand, it is impossible for a man to ex- 
 perience a sorrow of this kind, without its giving birth to a 
 new heart. Hence repentance takes its rise in grief, for the 
 reason that I have mentioned — because no one can return 
 to the right way, but the man who hates sin ; but where 
 hatred of sin is, there is self-dissatisfaction and grief 
 
 There is, however, a beautiful allusion here to the term 
 repentance, when he says — 7iot to be repented of; for how- 
 ever unpleasant the thing is at first taste, it renders itself 
 desirable by its usefulness. The epithet, it is true, might 
 apply to the term salvation, equally as to that of repentance ; 
 but it appears to me to suit better with the term repentance. 
 " We are taught by the result itself, that grief ought not to 
 be painful to us, or distressing. In like manner, although 
 repentance contains in it some degree of bitterness, it is 
 spoken of as 7iot to be repented of, on account of the precious 
 and pleasant fruit which it produces.'' 
 
 To salvation. Paul seems to make repentance the ground 
 of salvation. Were it so, it would follow, that we are justi- 
 fied by works. I answer, that we must observe what Paul 
 here treats of, for he is not inquiring as to the ground of 
 salvation, but simply commending repentance from the fruit 
 which it i^roduces, he says that it is like a way by which we 
 arrive at salvation. Nor is it without good reason; for 
 Christ calls us by way of free favour, but it is to repentance. 
 (Matt. ix. 13.) God by way of free favour pardons our sins, 
 
 ^ " Ne pensons pas que iamais il se convertisse au Seigneur ;" — " Let 
 us not think that CA-er he will turn to the Lord." 
 
CHAP. VII. 11. SECOND EPISTLE TO THE CORINTHIANS. 275 
 
 but only wlien we renounce tliem. Nay more, God accom- 
 plishes in us at one and the same time two things : being 
 renewed by repentance, we are delivered from the bondage of 
 our sins ; and, being justified by faith, we are delivered also 
 from the curse of our sins. They are, therefore, inseparable 
 fruits of grace, and, in consequence of their invariable con- 
 nection, repentance may with fitness and propriety be re- 
 presented as an introduction to salvation, but in this way of 
 speaking of it, it is represented as an effect rather than as a 
 cause. These are not refinements for the purpose of evasion, 
 but a true and simple solution, for, while Scripture teaches 
 us that we never obtain forgiveness of sins without repent- 
 ance, it represents at the same time, in a variety of passages, 
 the mercy of God alone as the ground of our obtaining it. 
 
 11. What earnest deswe it j^roduced in you. I shall not 
 enter into any dispute as to whether the things that Paul 
 enumerates are efiects of repentance, or belong to it, or 
 are preparatory to it, as all this is unnecessary for under- 
 standing Paul's design, for he simply proves the repentance 
 of the Corinthians from its signs, or accompaniments. At 
 the same time he makes sorrow according to God to be the 
 source of all these things, inasmuch as they spring from it — 
 which is assuredly the case ; for Avhen we have begun to feel 
 self-dissatisfaction, we are afterwards stirred up to seek 
 after the other things. 
 
 What is meant by earnest desire, we may understand from 
 what is opposed to it ; for so long as there is no apprehen- 
 sion of sin, we lie drowsy and inactive. Hence drowsiness 
 or carelessness, or unconcern,^ stands opposed to that earnest 
 desire, that he makes mention of Accordingly, earnest 
 desire means simply an eager and active assiduity in the 
 correcting of what is amiss, and in the amendment of life. 
 
 Yea, what clearing of yourselves. Erasmus having ren- 
 dered it satisfaction, ignorant persons, misled by the ambi- 
 guity of the term, have applied it to popish satisfactions, 
 whereas Paul employs the term airoXo'yiav, (defence.) It is 
 on this account that I have preferred to retain the word 
 
 ^ " Nonchalance, ou paresse, ou asseurance qui precede de stupidite ;" — 
 " Carelessness or indolence, or confidence arising from stupidity.'' 
 
276 COMMENTARY ON THE CHAP. VII. 1 1. 
 
 defensionem, wliicli the Old Interpreter had made use of.^ 
 It is, however, to be observed, that it is a kind of defence 
 that consists rather in supplication for pardon, than in ex- 
 tenuation of sin. As a son, who is desirous to clear himself 
 to his father, does not enter upon a regular pleading of his 
 cause, but by acknowledging his fault excuses himself, rather 
 in the spirit of a suppliant, than in a tone of confidence, 
 hypocrites, also, excuse themselves — nay more, they haugh- 
 tily defend themselves, but it is rather in the way of dis- 
 puting with God, than of returning to favour with him ; and 
 should any one prefer the word excusationem, (excuse,) I do 
 not object to it ; because the meaning will amount to the 
 same thing, — that the Corinthians were prompted to clear 
 themselves, whereas previously they cared not what Paul 
 thought of them. 
 
 Yea, what indignation?' This disposition, also, is attend- 
 ant on sacred sorrow — that the sinner is indignant against 
 his vices, and even against himself, as also all that are ac- 
 tuated by a right zeaP are indignant, as often as they see 
 that God is offended. This disposition, however, is more 
 intense than sorrow. For the first step is, that evil be dis- 
 pleasing to us. The second is, that, being inflamed with 
 anger, we press hard upon ourselves, so that our consciences 
 may be touched to the quick. It may, however, be taken 
 here to mean the indignation, with which the Corinthians 
 had been inflamed against the sins of one or a few, whom 
 they had previously spared. Thus they repented of their 
 concurrence or connivance. 
 
 Fear is what arises from an apprehension of divine judg- 
 ment, while the offender thinks — " Mark it well, an account 
 must be rendered by thee, and what wilt thou advance in 
 the presence of so great a judge V For, alarmed by such a 
 consideration, he begins to tremble. 
 
 As, however, the wicked themselves are sometimes touched 
 
 ^ Wiclif, (1380,) following the Vulgate, reads, defendynge. — Ed. 
 
 ^ " Voire marrlssement. II y a proprement au Grec, Indignation ou 
 courroux ;" — " Yea what concern. It is properly in the Greek, Indigna- 
 tion or wrath." 
 
 ^ " Qui ont vn bon et sainct zele ;" — " Who have a good and holy 
 zeal." 
 
 n 
 
CHAP. VII. 11. SECOND EPISTLE TO THE CORINTHIANS. 277 
 
 with an alarm of this nature, he adds desire. This disposi- 
 tion we know to be more of a voluntary nature than fear, 
 for we are often afraid against our will, but we never desire 
 but from inclination. Hence, as they had dreaded punish- 
 ment on receiving Paul's admonition, so they eagerly aimed 
 at amendment. 
 
 But what are we to understand by zeal ? There can be no 
 doubt that he intended a climax. Hence it means more 
 than desire. Now we may understand by it, that they 
 stirred up each other in a spirit of mutual rivalry. It is 
 simpler, however, to understand it as meaning, that every 
 one, with great fervour of zeal, aimed to give evidence of 
 his repentance. Thus zeal is intensity of desire. 
 
 Yea, what revenge. What we have said as to indignation^ 
 must be applied also to revenge ; for the wickedness which 
 they had countenanced by their connivance and indulgence, 
 they had afterwards shown themselves rigorous in aveng- 
 ing. They had for some time tolerated incest ; but, on being 
 admonished by Paul, they had not merely ceased to counte- 
 nance him, but had been strict reprovers in chastening him, 
 — this was the revenge that was meant. As, however,, we 
 ought to punish sins wherever they are,^ and not only so, 
 but should begin more especially with ourselves, there is 
 something farther meant in what the Apostle says here, for 
 he speaks of the signs of repentance. There is, among others, 
 this more particularly — that, by punishing sins, we antici- 
 pate, in a manner, the judgment of God, as he teaches else- 
 where. If we would judge ourselves, we would not be judged 
 by the Lord. (1 Cor. xi. 31.) We are not, however, to in- 
 fer from this, that mankind, by taking vengeance upon 
 themselves, compensate to God for the punishment due to 
 him,^ so that they redeem themselves from his hand. The 
 case stands thus — that, as it is the design of God by chastis- 
 ing us, to arouse us from our carelessness, that, being re- 
 minded of his displeasure, we may be on our guard for the 
 future, when the sinner himself is beforehand in inflicting 
 
 1 " En quelque personne qu'ils soyent troimez ;" — " In any person in 
 whom they are found," 
 
 2 " La peine qu'il leur pourroit iustement imposer ;" — " The punishment 
 which he could justly have inflicted upon them." 
 
278 
 
 COMMENTARY ON THE 
 
 CHAP. VII. 11. 
 
 punishment of his own accord, the effect is, that he no longer 
 stands in need of such an admonition from Grod. 
 
 But it is asked, whether the Corinthians had an eye to 
 Paul, or to God, in this revenge, as well as in the zeal, and 
 desire, and the rest.^ I ans^ver, that all these things are, 
 under all circumstances, attendant upon repentance, but there 
 is a difference in the case of an individual sinning secretly 
 before God, or openly before the world. If a person's sin is 
 secret, it is enough if he has this disposition in the sight of 
 God. On the other hand, where the sin is open, there is 
 required besides an open manifestation of repentance. Thus 
 the Corinthians, who had sinned openly and to the great 
 offence of the good, required to give evidence of their re- 
 pentance by these tokens. 
 
 Modis omnibus comprobastis vos 
 puros esse in negotio. 
 
 12. Itaque si scripsi vobis, non 
 eius causa qui Iseserat, neque eius 
 causa qui Isesus fuerat, scripsi : sed 
 ut palam fieret studium vestrum pro 
 nobis apud Yos, (vel,studium nostrum 
 in nobis erga vos,) in conspectu Dei. 
 
 13. Idcirco consolationem accepi- 
 mus ex consolatione vestri: quin 
 uberius etiam gavisi sumus ob gau- 
 dium Titi, quod refocillatus sit eius 
 spiritus ab omnibus vobis. 
 
 14. Quodsi quid apud ilium de 
 vobis gloriatus sum, non fuerim 
 pudefactus : sed ut omnia in veritate 
 loquuti sumus vobis, ita et gloriatio 
 nostra apud Titum Veritas facta est. 
 
 15. Et viscera eius maiorem in 
 modum erga vos affecta sunt : dum 
 memoria repetit vestram omnium 
 obedientiam, quemadmodum cum 
 timore et tremore exceperitis eam. 
 
 16. Gaudeo, quod vobis in omni- 
 bus confidam. 
 
 In all things ye have approved your- 
 selves to be clear in this matter. 
 
 12. Wherefore, though I wrote 
 unto you, / did it not for his cause 
 that had done the Avrong, nor for his 
 cause that suffered wrong, but that 
 our care for you in the sight of God 
 might appear unto you. 
 
 13. Therefore we were comforted 
 in your comfort : yea, and exceed- 
 ingly the more joyed we for the joy 
 of Titus, because his spirit was re- 
 freshed by you all. 
 
 14. For if I have boasted anything 
 to him of you, I am not ashamed ; 
 but as we spake all things to you in 
 truth, even so our boasting, which I 
 made before Titus, is found a truth. 
 
 15. And his inward affection is 
 more abundant toward you, whilst 
 he remembereth the obedience of 
 you all, how with fear and trembling 
 ye received him. 
 
 16. I rejoice therefore that I have 
 confidence in you in all things. 
 
 Ye have approved yourselves to he clear. The Old Interpre- 
 ter reads, "Ye have shown yourselves." Erasmus renders 
 it, " Ye have commended yourselves.'' I have preferred a 
 third rendering, which appeared to me to suit better — that 
 
 ^ " Et autres affections yci nommees ;"' — " And other dispositions here 
 mentioned." 
 
CHAP. VII. 12. SECOND EFISTLE TO THE CORINTHIANS. 279 
 
 the Corintliians showed by clear evidences, that they were in 
 no degree participants in the crime, with which they had ap- 
 peared, from their connivance, to have had some connection. 
 What those evidences were, we have already seen. At the 
 same time, Paul does not altogether clear them, but palliates 
 their offence. For the undue forbearance, which they had 
 exercised, was not altogether free from blame. He acquits 
 them, however, from the charge of concurrence.^ We must 
 farther observe, that he does not acquit all of them without 
 exception, but merely the body of the Church. For it may 
 readily be believed, that some were concerned in it, and 
 countenanced it ; but, while all of them together were in- 
 volved in disgrace, it afterwards appeared that only a few 
 were in fault. 
 
 12. Whei^efore if I lurote. He acts as persons are wont to 
 do, that are desirous of a reconciliation. He wishes all past 
 things to be buried, he does not any more reproach them, he 
 does not reprove them for any thing, he does not expostulate 
 as to any thing ; in fine, he forgets every thing, inasmuch 
 as he was satisfied with their simply repenting. And, 
 certainly, this is the right way — not to press offenders 
 farther, when they have been brought to repentance. For 
 if we still call their sins to remembrance, (1 Kings xvii. 18,) 
 it is certain that we are actuated by malevolence, rather 
 than by pious affection, or a desire for their welfare. These 
 things, however, are said by Paul by way of concession, for, 
 unquestionably, he had followed up the offence that he had 
 taken, and had felt desirous that the author of this offence 
 should be chastised, but now he puts his foot upon what 
 had been in some degree offensive. " I am now desirous, 
 that whatever I have written may be looked upon as having 
 been written with no other view, than that you might per- 
 ceive your affection towards me. As to all other things, let 
 us now leave them as they are.'' Others explain it in this 
 way, — that he had not regard to one individual in particular, 
 but consulted the common advantage of all. The former 
 interpretation, however, is the more natural one. 
 
 ^ " 11 les absout quant a ce qii'on leur poiiuoit obiecter qu'ils auoyent 
 consenti a ce mesfait ;" — " lie acquits thtm in so far as it might be alleged 
 that they had concurred in that crime.'' 
 
280 COMMENTARY ON THE CHAP. Vtl. 13. 
 
 Your concern for us. As this reading occurs very gene- 
 rally in the Greek versions, I have not ventured to go so far 
 as to erase it, though at the same time in one ancient manu- 
 script the reading is rjfKov, (of us,y and it appears from 
 Chrysostom's Commentaries, that the Latin rendering^ was 
 more commonly received in his times even among the 
 Grreeks — that our concern for you might become manifest to 
 you, that is, that it might be manifest to the Corinthians, 
 how much concerned Paul was in regard to them. The 
 other rendering, however, in which the greater part of the 
 Greek manuscripts concur, is, notwithstanding, a probable 
 one. For Paul congratulates the Corinthians on their having 
 learned at length, through means of this test, how they stood 
 affected towards him. " You were not yourselves aware of 
 the attachment that you felt towards me, until you had trial 
 of it in this matter.'' Others explain it as referring to the 
 particular disposition of an individual, in this way : " That it 
 might be manifest among you, how much respect each of you 
 entertained for me, and that, through the occurrence of this 
 opportunity, each of you might discover what had previously 
 been concealed in his heart.'' As this is not of great mo- 
 ment, my readers are at liberty, so far as I am concerned, 
 to make choice of either ; but, as he adds at the same time, 
 in the sight of God, I rather think that he meant this — that 
 each of them, having made a thorough search, as if he had 
 come into the presence of God,^ had come to know himself 
 better than before. 
 
 1 3. We received consolation. Paul was wholly intent upon 
 
 ^ " Some (as Newcome and Wakefield) would read, from several MSS., 
 and Versions, Fathers, and early editions, including that oi R. Stephens, 
 T'/iv ffTrovthv ii-ri^ hf^eov, (^ your care for us.) But though that produces a 
 sense, yet it is one far-fetched and jejune, which does not arise naturally 
 from the subject, and is not so agreeable to the context. The external 
 authority for the reading in question is but slender; the Ed. Princ, and 
 the great bulk of the MSS., having V^>' ""^^s iif^uv, — our (care) for you." 
 — Bloomjkld. — Ed. 
 
 ' The rendering of the Vulgate is as follows : " Solicitudinem nostram 
 quam habemus pro vobis ;" — " Oiu- anxiety which we have for you." 
 Wiclif, (1380,) following, as usual, the Vulgate, renders it thus: " Our 
 busynesse which we haw for you bifor God." — Ed. 
 
 8 " Ne plus ne moins que s'il eust este deuant Dieu ;" — " Neither more 
 nor less than if he had been in the presence of God." 
 
CHAP. VII. 15. SECOND EPISTLE TO THE COEINTHIANS. 281 
 
 persuading the Corinthians, that nothing was more eagerly 
 desired by him than their advantage. Hence he says, that 
 he had shared with them in their consolation. Now their 
 consolation had been this — that, acknowledging their fault, 
 they did not merely take the reproof in good part, but 
 had received it joyfully. For the bitterness of a reproof is 
 easily sweetened, so soon as we begin to taste the profit- 
 ableness of it to us. 
 
 What he adds — that he rejoiced more abundantly on ac- 
 count of the consolation of Titus, is by way of congratulation. 
 Titus had been overjoyed in finding them more obedient and 
 compliant than could have been expected — nay more, in his 
 finding a sudden change for the better. Hence we may 
 infer, that Paul's gentleness was anything but flattery, inas- 
 much as he rejoiced in their joy, so as to be, at the same 
 time, chiefly taken up with their repentance. 
 
 14. But if I have boasted any thing to him. He shows in- 
 directly, how friendly a disposition he had always exercised 
 towards the Corinthians, and with what sincerity and kind- 
 ness he had judged of them ; for at the very time that they 
 seemed to be unworthy of commendation, he still promised 
 much that was honourable on their behalf Here truly we 
 have a signal evidence of a rightly constituted and candid 
 mind, — reproving to their face those that you love, and yet 
 hoping well, and giving others good hopes respecting them. 
 Such sincerity ought to have induced them not to take amiss 
 any thing that proceeded from him. In the mean time, he 
 takes this opportunity of setting before them again, in pass- 
 ing, his fidelity in all other matters. " You have hitherto 
 had opportunity of knowing my candour, so that I have 
 shown myself to be truthful, and not by any means fickle. 
 I rejoice, therefore, that I have now also been found truthful, 
 when boasting of you before others.'' 
 
 15. His bowels more abundantly. As the bowels are the 
 seat of the afi'ections, the term is on that account employed 
 to denote compassion, love, and every pious affection.^ He 
 
 1 « The word trTXa-yx^a," as is observed by Barnes in his Notes on 2 
 Cor. vi. 12, " commonly means in the Bible the tender affections. The 
 Greek word properly denotes the upper viscera — the heart, the lungs, the 
 
282 COMMENTARY ON THE CHAP. VII. 15. 
 
 wished, however, to express emphatically the idea, that 
 while Titus had loved the Corinthians previously, he had 
 been, at that time, more vehemently stirred up to love them ; 
 and that, from the innermost affections of his heart. Now, 
 by these words he insinuates Titus into the affections of the 
 Corinthians, as it is of advantage that the servants of Christ 
 should be loved, that they may have it in their power to do 
 the more good. He at the same time encourages them to go 
 on well, that they may render themselves beloved by all the 
 good. 
 
 With fear and trembling. By these two words he sometimes 
 expresses simply respect, (Eph. vi. 5,) and this perhaps would 
 not suit ill with this passage, though I should have no objec- 
 tion to view the trembling as mentioned particularly to mean, 
 that, being conscious of having acted amiss, they were afraid 
 to face him. It is true that even those, that are resolute in 
 their iniquities, tremble at the sight of the judge, but volun- 
 tary trembling, that proceeds from ingenuous shame, is a sign 
 of repentance. Whichever exposition you may choose, this 
 passage teaches, what is a right reception for the ministers of 
 Christ. Assuredly, it is not sumptuous banquets, it is not 
 splendid apparel, it is not courteous and honourable saluta- 
 tions, it is not the plaudits of the multitude, that gratify the 
 upright and faithful pastor. He experiences, on the other 
 hand, an overflowing of delight, when the doctrine of salvation 
 is received with reverence from his mouth, when he retains 
 the authority that belongs to him for the edification of the 
 Church, when the people give themselves up to his direction, 
 to be regulated by his ministry under Christ's banners. 
 An example of this we see here in Titus. He at length, in 
 the close, confirms again, what he had previously stated — 
 that he had never been offended to such a degree, as alto- 
 gether to distrust the Corinthians. 
 
 liver. It is applied by Greek writers to denote those parts of victims 
 which were eaten during or after the sacrifice. Hence it is apphed to the 
 heart, as the seat of the emotions and passions ; and especially the tender 
 afiections — compassion, pity, love, &c. Our word 6on'e/s is apjplied usually 
 to the lower viscera, and by no means expresses the idea of the word which 
 is used in Greek."— £^c?. 
 
CHAP. VIII. 1. SECOND EPISTLE TO THE CORINTHIANS. 
 
 283 
 
 CHAPTER VIII. 
 
 1 . Moreover, brethren, vre do you 
 to wit of the grace of God bestowed 
 on the churches of Macedonia ; 
 
 2. How that in a great trial of 
 affliction, the abundance of their joy, 
 and their deep poverty, abounded 
 unto the riches of their liberality. 
 
 3. For to their power, (I bear re- 
 cord,) yea, and beyond their power, 
 the^/ were willing of themselves ; 
 
 4. Praying us Avith much entreaty 
 that we would receive the gift, and 
 take upon us the fellowship of the 
 ministering to the saints. 
 
 5. And this they did, not as we 
 hoped, but first gave their own selves 
 to the Lord, and unto us by the will 
 of God : 
 
 6. Insomuch that we desired Titus, 
 that as he had begim, so he would 
 also finish in you the same grace 
 also. 
 
 7. Therefore, as ye abound in 
 every thing, in faith, and utterance, 
 and knowledge, and in all diligence, 
 and in your love to us ; see that ye 
 abound in this grace also. 
 
 1. Certiores autem vos facio, 
 fratres, de gratia Dei, quae data est 
 in Ecclesiis Macedonije ; 
 
 2. Quoniam in multa probatione 
 afflictionis exsuperavit gaudium ip- 
 sorum, et profunda illorum pauper- 
 tas exundavit in divitias simplici- 
 tatis^ eorum. 
 
 3. Nam pro viribus (testor) at- 
 que etiam supra vires fuerunt volun- 
 tarii ; 
 
 4. Multa cum obtestatione ro- 
 gantes nos, ut gratiam et societatem 
 ministerii susciperemus in sanctos. 
 
 5. Ac non quatenus sperabamus: 
 sed se ipsos dediderunt, primum 
 Domino, deinde et nobis per volun- 
 tatem Dei : 
 
 6. Ut adhortaremur Titum, ut 
 quemadmodum ante coepisset, ita et 
 consummaret erga vos banc quoque 
 gratiam. 
 
 7. Verum quemadmodum ubique 
 abundatis fide, et scientia, et omni 
 diligentia, et ea, quae ex vobis erga 
 nos est, caritate : facite, ut in hac 
 quoque beneficentia abundetis. 
 
 As, in the event of tlie Corinthians retaining any feeling 
 of offence, occasioned by the severity of the preceding 
 Epistle, that might stand in the way of Paul's authority 
 havino; influence over them, he has hitherto made it his en- 
 deavour to conciliate their affections. Now, after clearmg 
 away all occasion of offence, and regaining favour for his 
 ministry, he recommends to them the brethren at Jerusalem, 
 that they may furnish help to their necessities. He could 
 not, with any great advantage, have attempted this in the 
 commencement of the Epistle. Hence, he has prudently de- 
 feiTed it, until he has prepared their minds for it. Accord- 
 ingly, he takes up the whole of this chapter, and the next, 
 in exhorting the Corinthians to be active and diligent in col- 
 lecting alms to be taken to Jerusalem for relieving the in- 
 » " Simplicite ou promptitude ;"— " Simplicity or promptitude." 
 
284 COMMENTARY ON THE CHAP. VIII. 2. 
 
 digence of tlie brethren. For they were afflicted with a great 
 famine, so that they could scarcely support life, without being 
 aided by other churches. The Apostles had intrusted Paul 
 with this matter, (Gal. ii. 10,) and he had promised to con- 
 cern himself in reference to it, and he had already done so 
 in part, as we have seen in the former Epistle.^ Now, how- 
 ever, he presses them still farther. 
 
 1. / make known to you. He commends the Macedonians, 
 but it is with the design of stimulating the Corinthians by 
 their example, although he does not expressly say so ; for 
 the former had no need of commendation, but the latter had 
 need of a stimulus. And that he may stir up the Corinthi- 
 ans the more to emulation, he ascribes it to the grace of God 
 that the Macedonians had been so forward to give help to 
 their brethren. For although it is acknowledged by all, that 
 it is a commendable virtue to give help to the needy, they, 
 nevertheless, do not reckon it to be a gain, nor do they look 
 upon it as the grace of God. Nay rather, they reckon, that 
 it is so much of what was theirs taken from them, and lost. 
 Paul, on the other hand, declares, that we ought to ascribe 
 it to the grace of God, when we afford aid to our brethren, 
 and that it ought to be desired by us as a privilege of no 
 ordinary kind. 
 
 He makes mention, however, of a twofold favour, that had 
 been conferred upon the Macedonians. The first is, that 
 they had endured afflictions with composure and cheerful- 
 ness. The second is, that from their slender means, equally 
 as though they had possessed abundance,^ they had taken 
 something — to be laid out upon their brethren. Each of these 
 things, Paul affirms with good reason, is a work of the Lord, 
 for all quickly fail, that are not upheld by the Spirit of 
 God, who is the Author of all consolation, and distrust clings 
 to us, deeply rooted, which keeps us back from all offices 
 of love, until it is subdued by the grace of the same Spirit. 
 
 2. In much trial — In other words, while they were tried 
 with adversity, they, nevertheless, did not cease to rejoice 
 
 ^ See Calvin on the Corinthians, vol. i. pp. 67-70. 
 " D'aussi bon creur qu'ils eussent este bien richea ;" — " As heartily as 
 if they had been very rich." 
 
CHAP. VIII. 2. SECOND EPISTLE TO THE CORINTHIANS. 285 
 
 in the Lord : nay, this disposition rose so high, as to swallow 
 up sorrow ; for the minds of the Macedonians, which must 
 otherwise have been straitened, required to be set free from 
 their restraints, that they might liberally^ furnish aid to the 
 brethren. 
 
 By the term joy he means that spiritual consolation by 
 which believers are sustained under their afflictions ; for the 
 wicked either delude themselves with empty consolations, 
 by avoiding a perception of the evil, and drawing oif the 
 mind to rambling thoughts, or else they wholly give way to 
 grief, and allow themselves to be overwhelmed with it. Be- 
 lievers, on the other hand, seek occasions of joy in the af- 
 fliction itself, as we see in the 8th chapter of the Romans.^ 
 
 And iheii^ deep poverty. Here we have a metaphor taken 
 from exhausted vessels, as though he had said, that the 
 Macedonians had been emptied, so that they had now 
 reached the bottom. He says, that even in such straits 
 they had abounded in liberality, and had been rich, so as 
 to have enough — not merely for their own use, but also for 
 giving assistance to others. Mark the way, in which we 
 shall always be liberal even in the most straitened poverty — 
 if by liberality of mind we make up for what is deficient in 
 our coffers. 
 
 Liberality is opposed to niggardliness, as in Rom. xii. 8, 
 where Paul requires this on the part of deacons. For what 
 makes us more close-handed than we ought to be is — when 
 we look too carefully, and too far forward, in contemplat- 
 ing the dangers that may occur — when we are excessively 
 cautious and careful — when we calculate too narrowly what 
 we will require during our whole life, or, in fine, how much 
 we lose when the smallest portion is taken away. The man, 
 
 1 " Franchement et d'vne affection liberale ;" — " Cheerfully, and with 
 a liberal spirit." 
 
 2 Calvin refers, it is probable, more particularly to Paul's statement in 
 Rom. viii. 28, And we know that all things shall work together for good, 
 &c. ; in commenting upon which passage, our author observes : " Ex 
 supradictis nunc concludit, tantum abesse, quin salutem nostram remoren- 
 tur hujus vitse serumnse, ut sint potius eius adminicula ;" — " From what 
 has been said previously, he now draws this conclusion, that the distresses 
 of this life are so far from being hinderances to our salvation, that they are 
 rather helps to it." — Ed. 
 
286 COMMENTARY ON THE CHAP. VIII. 4. 
 
 that depends upon the blessing of the Lord, has his mind set 
 free from these trammels, and has, at the same time, his 
 hands opened for beneficence. Let us now draw an argu- 
 ment from the less to the greater. " Slender means, nay po- 
 verty, did not prevent the Macedonians from doing good to 
 their brethren : What excuse, then, will the Corinthians 
 have, if they keep back, while oimlent and affluent in com- 
 parison of them V 
 
 8. To their power, and even beyond their power. When 
 he says that they were willing of themselves, he means that 
 they were, of their own accord, so well prepared for the duty, 
 that they needed no exhortation. It was a great thing — 
 to strive up to the measure of their ability ; and hence, to 
 exert themselves beyond their ability, showed a rare, and 
 truly admirable excellence.-^ Now he speaks according to 
 the common custom of men, for the common rule of doing 
 good is that which Solomon prescribes, (Prov. v. 15) — to 
 drink water out of our own fountains, and let the rivulets go 
 past, that they may floio onwards to others^ The Macedo- 
 nians, on the other hand, making no account of themselves, 
 and almost losing sight of themselves, concerned themselves 
 rather as to providing for others.^ In fine, those that are in 
 straitened circumstances are willing beyond their ability, if 
 they lay out any thing upon others from their slender means. 
 
 4. Beseeching us with much entreaty. He enlarges ui^on 
 their promptitude, inasmuch as they did not only not wait for 
 any one to admonish them, but even besought those, by whom 
 they would have been admonished, had they not anticipated 
 the desires of all by their activity.^ We must again repeat the 
 
 ^ " To their power, yea, and beyond their power. This is a noble 
 hyperbole, like that of Demosthenes, ' I have performed all, even with an 
 industry beyond my power.' " — Doddridge. — Ed. 
 
 2 Poole, in his Annotations, observes that the " metaphor" made use of 
 in the passage referred to, (Prov. v. 15,) "is to be understood either 1, 
 of the free and lawful use of a man's estate, both for his own comfort and 
 for the good of others, or 2, of the honest use of matrimony." " The latter 
 meaning," he remarks, '•' better suits with the whole context, both fore- 
 going and following, and thus it is explained in the end of verse 18." — Ed. 
 
 ^ " Ont employe leur soin a secourir les autres plustost qu'a subuenir a 
 leur propre necessite ;" — " Made it their care rather to assist others, than 
 to relieve their own necessities." 
 
 * " lie desir et la solicitation de tous par leur diligence et prompti- 
 
CHAP. VIII. 5. SECOND EPISTLE TO THE CORINTHIANS. 287 
 
 comparison formerly made between tlie less and the greater.^ 
 " If the Macedonians, without needing to be besought, press 
 forward of their own accord, nay more, anticipate others by- 
 using entreaties, how shameful a thing is it for the Corin- 
 thians to be inactive, more especially after being admo- 
 nished ! If the Macedonians lead the way before all, how 
 shameful a thing is it for the Corinthians not, at least, to 
 imitate their example ! But what are we to think, when, not 
 satisfied with beseeching, they added to their requests ear- 
 nest entreaty, and much of it too V Now from this it ap- 
 pears, that they had besought, not as a mere form, but in 
 good earnest. 
 
 That the favour and the fellowship. The termfavour he has 
 made use of, for the purpose of recommending alms, though 
 at the same time the word may be explained in different 
 ways. This intei-pretation, however, appears to me to be 
 the more simple one ; because, as our heavenly Father freely 
 bestows upon us all things, so we ought to be imitators of 
 his unmerited kindness in doing good, (Matt. v. 45) ; or at 
 least, because, in laying out our resources, we are simply the^ 
 dispensers of his favour. The fellowship of this ministry/ 
 consisted in his being a helper to the Macedonians in this 
 ministry. They contributed of their own, that it might be 
 administered to the saints. They wished, that Paul woidd 
 take the charge of collecting it. 
 
 5. And not as. He expected from them an ordinary de- 
 gree of willingness, such as any Christian should manifest ; 
 but they went beyond his expectation, inasmuch as they not 
 only had their worldly substance in readiness, but were pre- 
 pared to devote even themselves. They gave themselves, says 
 he, first to God, then to us. 
 
 It may be asked, whether their giving themselves to God, 
 and to Paul, were two different things. It is quite a com- 
 mon thing, that when God charges or commands through 
 means of any one, he associates the person whom he 
 employs as his minister, both in authority to enjoin, and 
 
 tude ;" — " The desire and solicitation of all by their dihgence and promp- 
 titude." 
 
 ^ See p. 286. 
 
288 COMMENTARY ON THE CHAP. VIII. 7. 
 
 in the obedience that is rendered. It seemed good to the 
 Holy Spirit, and to us ; say the Apostles, (Acts xv. 28 ,) 
 while at the same time they merely, as instruments, declared 
 what had been revealed and enjoined by the Spirit. Again, 
 The people believed the Lord and his servant Moses, (Exod. 
 xiv. 31,) while at the same time Moses had nothing apart 
 from God. This, too, is what is meant by the clause that 
 follows — by the will of God. For, as they were obedient to 
 God, who had committed themselves to his ministry, to be 
 regulated by his counsel, they were influenced by this con- 
 sideration in listening to Paul, as speaking from God's 
 mouth. 
 
 6. That we should exhort Titus. Now this is an exhorta- 
 tion that is of greater force, when they learn that they are 
 expressly summoned to duty.^ Nor was it offensive to the 
 Macedonians, that he was desirous to have the Corinthians 
 as partners in beneficence. In the mean time an apology is 
 made for Titus, that the Corinthians may not think that he 
 pressed too hard upon them, as if he had not confidence in 
 their good disposition. For he did that, from having been 
 entreated, and it was rather in the name of the Macedonians, 
 than in his own. 
 
 7. But as. He had already been very careful to avoid 
 giving ofience, inasmuch as he said, that Titus had entreated 
 them, not so much from his own inclination, as in considera- 
 tion of the charge given him by the Macedonians. Now, 
 however, he goes a step farther, by admonishing them, that 
 they must not even wait for the message of the Macedonians 
 being communicated to them ; and that too, by commending 
 their other virtues. " You ought not merely to associate your- 
 selves as partners with the Macedonians, who require that ; 
 but surpass them in this respect, too, as you do in others.'' 
 
 He makes a distinction between utterance and faith, be- 
 cause it is impossible that any one should have faith, and 
 that, too, in an eminent degree, without being at the same 
 time much exercised in the word of God. Knowledge I un- 
 
 * *' Quand ils oyent qu'on les somme nommeement et presentement de 
 faire leur droit ;" — " "When they hear that they summon them expressly 
 and presently to do their duty." 
 
CHAP. VIII. 8. SECOND EPISTLE TO THE COllINTHIANS. 289 
 
 derstand to mean, practice and skill, or prudence. He makes 
 mention of their love to himself, that he may encourage them 
 also from regard to himself personally, and in the mean time 
 he gives up, with a view to the public advantage of the 
 brethren, the personal affection with which they regarded 
 him.^ Now in this way he lays a restraint upon himself in 
 everything, that he may not seem to accuse them when ex- 
 horting them. 
 
 8. I speak not by commandment, 8. Non secundum imperium lo- 
 but by occasion of the forwardness quor, sed per aliorum sollicitudinem, 
 of others, and to prove the sincerity et vestrse dilectionis sinceritatem 
 of your love. approbans. 
 
 9. For ye know the grace of our 9. Nostis enim gratiam Domini 
 Lord Jesus Clirist, that, though he nostri lesu Christi, quod propter vos 
 was rich, yet for your sakes he be- pauper factus sit, quum esset dives : 
 came poor, that ye through his po- ut vos ilUus paupertate ditesceretis. 
 verty might be rich. 
 
 10. And herein I give my advice : 10. Et consilium in hoc do : nam 
 for this is expedient for you, who hoc vobis conducit : qui quidem non 
 have begun before, not only to do, solum facere, verum etiam velle coe- 
 but also to be forward a year ago. pistis anno superiore. 
 
 11. Now therefore perform the 11. Nunc autem etiam tV^wc? ^-moc? 
 doing o/'i^; that as ^We if as a readi- facere coepistis, perficite: ut quem- 
 ness to will, so there may be a per- admodum voluntas prompta fuit, ita 
 formance also out of that which ye et perficiatis ex eo quod suppetit. 
 have. 
 
 12. For if there be first a Avilling 12. Etenim si iam adest animi 
 mind, it is accepted according to that promptitudo, ea iuxta id quod quis- 
 a man hath, and not according to que possidet, accepta est : non iuxta 
 that he hath not. id quod non possidet. 
 
 8. I speak not according to com7nand7nent. Again he 
 qualifies his exhortation, by declaring that he did not at all 
 intend to compel them, as if he were imposing any necessity 
 upon them, for that is to speak according to commandment, 
 when we enjoin any thing definite, and peremptorily require 
 that it shall be done. Should any one ask — " Was it not 
 lawful for him to prescribe what he had by commandment 
 of the Lord?'' The answer is easy — that God, it is true, 
 everywhere charges us to help the necessities of our breth- 
 ren, but he nowhere specifies the sum ;^ that, after making a 
 calculation, we might divide between ourselves and the poor. 
 
 ^ « De laquelle les Corinthiens I'aimoyent et ses compagnons ;" — " With 
 which the Corinthians loved him and his associates." 
 
 2 " Combien nous leur deuons donner ;" — " How much we ought to give 
 them." 
 
 VOL. II. T 
 
290 COMMENTARY ON THE CHAP. VIII. 9. 
 
 He nowhere binds us to circumstances of times, or persons, 
 but calls us to take the rule of love as our guide. 
 
 At the same time, Paul does not here look to what is 
 lawful for him, or unlawful, but says, that he does not com- 
 mand as if he reckoned that they required to be constrained 
 by command and requirement, as though they refused to do 
 their duty, unless shut up to it by necessity. He assigns, 
 on the other hand, two reasons why he, notwithstanding, stirs 
 them up to duty. \st, Because the concern felt by him for 
 the saints compels him to do so ; and, ^dly, Because he is 
 desirous, that the love of the Corinthians should be made 
 known to all. For I do not understand Paul to have been 
 desirous to be assured of their love, (as to which he had 
 already declared himself to be perfectly persuaded,)^ but he 
 rather wished that all should have evidence of it. At the 
 same time, the first clause in reference to the anxiety of 
 others, admits of two meanings — either that he felt an anxiety 
 as to the individuals, which did not allow him to be inactive, 
 or that, yielding to the entreaties of others, who had the 
 matter at heart, he spoke not so much from his own feeling, 
 as at the suggestion of others. 
 
 9. For ye know the grace. Having made mention of love, 
 he adduces Christ as an all perfect and singular pattern of 
 it. " Though he was rich,'' says he, " he resigned the posses- 
 sion of all blessings, that he might enrich us by his poverty." 
 He does not afterwards state for what purpose he makes 
 mention of this, but leaves it to be considered by them ; for 
 no one can but perceive, that we are by this example stirred 
 up to beneficence, that we may not spare ourselves, when 
 help is to be afforded to our brethren. 
 
 Christ was rick, because he was God, under whose power 
 and authority all things are ; and farther, even in our human 
 nature, which he put on, as the Apostle bears witness, (Heb. 
 i. 2 ; ii. 8,) he was the heir of all things, inasmuch as lie was 
 placed by his Father over all creatures, and all things were 
 placed under his feet. He nevertheless became poor, because 
 he refrained from possessing, and thus he gave up his right 
 for a time. We see, what destitution and penury as to all 
 I " Bien persuade et asseure;"— " Well persuaded and assured." 
 
CHAP. VIII. 10. SECOND EPISTLE TO THE CORINTHIANS. 291 
 
 things awaited liim immediately on liis coming from his 
 mother's womb. We hear what he says himself, (Luke ix. 
 58,) The foxes have holes, and the birds of the air have nests : 
 the Son of man hath not where to lay his head. Hence he 
 has consecrated poverty in his own person, that believers 
 may no longer regard it with horror. By his poverty he 
 has enriched us all for this purpose — that we may not feel 
 it hard to take from our abundance what we may lay out 
 upon our brethren. 
 
 10. And in this I give my advice. The advice he places 
 in contrast with the commandment of which he had spoken 
 a little before, (verse 8.) " I merely point out what is expe- 
 dient in the way of advising or admonishing." Now this 
 advantage is not perceived by the judgment of the flesh ; for 
 where is the man to be found, who is persuaded that it is of 
 advantage to deprive himself of something with the view of 
 helping others ? It is, indeed, the saying of a heathen — 
 " What you have given away is the only riches that you will 
 always have "^ but the reason is, that " whatever is given to 
 friends is placed beyond all risk.'' The Lord, on the other 
 hand, would not have us influenced by the hope of a re- 
 ward, or of any remuneration in return, but, on the contrary, 
 though men should be ungrateful, so that we may seem to 
 have lost what we have given away, he would have us, not- 
 withstanding, persevere in doing good. The advantage, 
 however, arises from this — that " He that giveth to the poor 
 (as Solomon says in Prov. xix. 17) lendethto the Lord," whose 
 
 ^ Calvin, it is to be observed, quotes the same sentiment, when com- 
 menting on 1 Cor. xvi. 2, (see p. 69,) but in the present instance he 
 takes occasion, most appropriately to his particular purpose, to notice the 
 connection in which the poet introduces it, which is as follows : — 
 " Callidus eft'racta nummos fur auferet area ; 
 Prosternet patrios irapia flamma Lares. 
 Extra fortunam est, quicquid donatur amicis ; 
 Quas dederis, solas semper habebis opes." 
 " The dexterous thief will break open your chest, and carry off your 
 money ; a fire, raised by a base incendiary, will lay in the dust your pater- 
 nal mansion ; but whatever has been given to friends is placed beyond all 
 risk. What you have given away is the only wealth that you will always 
 retain." — Martial, Ep. 5. 39-42. 
 
 It is mentioned by Dr. Bennett, in his Lectures on Christ's Preaching, 
 (p. 104,) that on the tomb of Robert of Doncaster, there was the following 
 inscription — " What I gave, I have; what I kept, 1 lost." — Ed. 
 
292 COMMENTARY ON THE CHAP.VIII.il. 
 
 blessing, of itself, is to be regarded as a hundredfold more 
 precious than all the treasures of the world. The word use- 
 ful, however, is taken here to mean honourable, or at least 
 Paul measures what is useful by what is honourable, because 
 it would have been disgraceful to the Corinthians to draw 
 back, or to stop short in the middle of the course, when they 
 had already advanced so far. At the same time it would 
 also have been useless, inasmuch as everything that they 
 had attempted to do would have come short of acceptance in 
 the sight of God. 
 
 Who had begun not only to do. As doing is more than 
 willing, the expression may seem an improper one ; but 
 willing here is not taken simply, (as we commonly say,) but 
 conveys the idea of spontaneous alacrity, that waits for no 
 monitor. For there are three gradations, so to speak, as to 
 acting. First, we sometimes act unwillingly, but it is from 
 shame or fear. Secondly, we act willingly, but at the same 
 time it is from being either impelled, or induced from influ- 
 ence, apart from our own minds. Thirdly, we act from the 
 promptings of our own minds, when we of our own accord 
 set ourselves to do what is becoming. Such cheerfulness of 
 anticipation is better than the actual performance of the 
 deed.i 
 
 11. Now what ye have begun to do. It is probable, that 
 the ardour of the Corinthians had quickly cooled down : 
 otherwise they would, without any delay, have prosecuted 
 their purpose. The Apostle, however, as though no fault 
 had as yet been committed, gently admonishes them to com- 
 plete, what had been well begun. 
 
 Wlien he adds— /rom what you have, he anticipates an ob- 
 jection ; for the flesh is always ingenious in finding out sub- 
 terfuges. Some plead that they have families, which it were 
 inhuman to neglect ; others, on the ground that they can- 
 not give much, make use of this as a pretext for entire ex- 
 emption. Could I give so small a sum? All excuses of 
 
 ^ " Vne telle promptitude de s'auancer a faire sans estre incite ou aduerti 
 d'ailleurs, est plus que le faict mesme ;" — " Such promptitude in being for- 
 ward to act, without requiring to be stirred up or admonished by any one, 
 is more than the deed itself." 
 
CHAP. VIII. 13. SECOND EPISTLE TO THE CORINTHIANS. 293 
 
 this nature Paul removes, when he commands every one to 
 contribute according to the measure of his ability. He adds, 
 also, the reason : that God looks to the heart — not to what 
 is given, for when he says, that readiness of mind is accept- 
 able to God, according to the individual's ability, his mean- 
 ing is this — " If from slender resources you present some 
 small sum, your disposition is not less esteemed in the sight 
 of God, than in the case of a rich man's giving a large sum 
 from his abundance. (Mark xii. 44.) For the disposition 
 is not estimated according to what you have not, that is, 
 God does by no means require of thee, that thou shouldst 
 contribute more than thy resources allow." In this way 
 none are excused ; for the rich, on the one hand, owe to God 
 a larger oiFering, and the poor, on the other hand, ought not 
 to be ashamed of their slender resources. 
 
 13. For / mean not that other 13. Non enim ut aliis relaxatio 
 men be eased, and you burdened ; sit, vobis autem angustia : sed ut ex 
 
 jequabilitate. 
 
 14. But by an equality, f/ia« now at 14. In prsesenti tempore vestra 
 this time your abundance may he a copia iUorum succurrat inopiee : et 
 sitpj9?3/ for their want, that their abun- illorum copia vestrse succurrat ino- 
 dance also may be a supply for your pise, quo fiat sequabilitas. 
 
 want ; that there may be equahty : 
 
 15. As it is written, He that /lac? 15. Quemadmodum scriptum est 
 gathered much had nothing over; {Exod.y.y\Ad,.) Qui multum habe- 
 and he that had gathered little had bat,huic nihil superfluit : et qui pau- 
 no lack. lum habebat, is nihilominus habuit. 
 
 16. But thanks he to God, which 16. Gratia autem Deo, qui dedit 
 put the same earnest care into the eandem sollicitudinem pro vobis in 
 heart of Titus for you. corde Titi, 
 
 1 7 . For indeed he accepted the ex- 1 7 . Qui exhortationem acceperit : 
 hortation ; but, being more forward, quin potius, quum esset diligentior, 
 of his own accord he went unto you. suapte sponte ad vos venerit. 
 
 13. Not that others. This is a confirmation of the pre- 
 ceding statement — that a readiness of will is well-pleasing 
 to God alike in poverty and in wealth, inasmuch as God does 
 not mean that we should be reduced to straits, in order that 
 others may be at ease through our liberality. True, indeed, 
 it is certain, that we owe to God, not merely a part, but all 
 that we are, and all that we have, but in His kindness He 
 spares us thus far, that He is satisfied with that participa- 
 tion of which the Apostle here speaks. What he teaches 
 
294 COMMENTARY ON THE CHAP. VIII. 13. 
 
 here you must understand to mean an abatement from the 
 rigour of law.^ In the mean time, it is our part to stir our- 
 selves up from time to time to liberality, because we must 
 not be so much afraid of going to excess in this department. 
 The danger is on the side of excessive niggardliness. 
 
 This doctrine, however, is needful in opposition to fanatics, 
 who think that you have done nothing, unless you have stript 
 yourself of every thing, so as to make every thing common f 
 and, certainly, they gain this much by their frenzy, that no 
 one can give alms with a quiet conscience. Hence we must 
 carefully observe Paul's (eVteZ/cem) mildness,^ and modera- 
 tion, in stating that our alms are well-pleasing to God, 
 when we relieve the necessity of our brethren from our 
 abundance — not in such a way that they are at ease, and we 
 are in want, but so that we may, from what belongs to us, 
 distribute, so far as our resources allow, and that with a 
 cheerful mind.* 
 
 By an equality. Equality may be taken in two senses, 
 either as meaning a mutual compensation, when like is given 
 for like, or as meaning a proper adjustment. I understand 
 laoT7]Ta simply as meaning — an equality of proportional 
 right,^ as Aristotle terms it.^ In this signification it is made 
 
 1 " Est vn relaschement de ce a quoy nous sommes tenus en rigueur de 
 droict comme on dit ;" — " Is an abatement from what we are bound to by 
 strictness of right, as they say." 
 
 2 Calvin alludes to the same class of persons, when commenting on Acts 
 ii. 44 — had all things common. " Verum sana expositione indiget hie lo- 
 cus propter spiritus fanaticos, qui bonorum xoivuvixv fingunt, qua omnis po- 
 litia evertatur ;" — " This passage, however, requires to be soundly inter- 
 preted — for the sake of those fanatical spirits, Avho pretend (^xotvuvtav) — a 
 community of goods, by which all civil government is overturned." — Ed. 
 
 ^ Beza, when commenting on 2 Cor. x. 1, observes, that iTtuKuus means 
 " an inchnation to clemency and mercy, as opposed to a disposition to 
 follow out to the utmost one's just right." " Aristotle," he remarks, " con- 
 trasts TO lTiuxi;,(')nildness,) with ral ux^iSo^ixeiiM, (rigorous justice,) and Her- 
 mogenes contrasts it with rf fiialu (violence.)" Ed. 
 
 * " Et ce d'vne gayete de coeur et franc courage ;" — " And that with 
 cheerfulness of heart and frank coiu-age." 
 
 5 " C'est a dire qui est compassee par proportion selon des qualitez des 
 personnes et autres circonstances ;" — " That is to say, which is regulated 
 proportionally according to the stations of individuals, and other circum- 
 stances." 
 
 ® " Quserenda omnino ia-ortis est, sed analogica qualis est membrorum in 
 corpore humano, qua quidem non omnia in eodem pretio et dignitate ha- 
 
CHAP. VIII. ]4. SECOND EPISTLE TO THE CORINTHIANS. 295 
 
 use of, also, in Colossians iv. 1 , where he exhorts " masters to 
 give to their servants what is equal." He certainly does not 
 mean, that they should be equal in condition and station, 
 but by this term he expresses that humanity and clemency, 
 and kind treatment, which masters, in their turn, owe to 
 their servants. Thus the Lord recommends to us a propor- 
 tion of this nature, that we may, in so far as every one's re- 
 sources admit, aiford help to the indigent, that there may 
 not be some in affluence, and others in indigence. Hence 
 he adds — at the present tim^e. At that time, indeed, neces- 
 sity pressed upon them. Hence we are admonished that, in 
 exercising beneficence, we must provide for the present 
 necessity, if we would observe the true rule of equity. 
 
 14. And their abundance. It is uncertain, what sort of 
 abundance he means. Some interpret it as meaning, that 
 this had been the case, inasmuch as the Grospel had flowed 
 out to them from the Church at Jerusalem, from which 
 source they had, in their penury, been assisted by their spi- 
 ritual riches. This, I think, is foreign to PauVs intention. 
 It ought rather, in my opinion, to be applied to the commu- 
 nion of saints, which means, that whatever duty is dis- 
 charged to one member, redounds to the advantage of the 
 entire body. " If it is irksome to you to help your brethren 
 with riches that are of no value, consider how many bless- 
 ings you are destitute of, and these too, far more precious, 
 with which you may be enriched by those who are poor as 
 to worldly substance. This participation, which Christ has 
 established among the members of his body, should animate 
 you to be more forward, and more active in doing good.'' 
 The meaning may, also, be this : " You now relieve them 
 according to the necessity of the occasion, but they will 
 have an opportunity given them at another time of requiting 
 you."^ I approve rather of the other sentiment, which is of 
 
 bentur, sed omnia tamen, quae ornamento vel integumento indigent, ornan- 
 tur et tegimtiir ;"— " Equality must by all means be aimed at, but pro- 
 portional, such as subsists among the members of the human body, accord- 
 ing to which they are not, indeed, all held in the same estimation and dig- 
 nity, but all of them notwithstanding, that require ornament or clothing, 
 are adorned and clothed." — Heideggerus. — Ed. 
 
 ^ " Quelque iour Dieu leur donnera moyen de vous recompenser ;" — 
 « God will one day give them the means of requiting you." 
 
296 COMMENTARY ON THE CHAP. VIII. 1 5. 
 
 a more general nature, and with this accords what he again 
 repeats in reference to equality. For the system of propor- 
 tional right in the Church is this — that w^hile they commu- 
 nicate to each other mutually according to the measure of 
 gifts and of necessity, this mutual contribution produces a be- 
 fitting symmetry, though some have more, and some less, 
 and gifts are distributed unequally.^ 
 
 15. As it is written. The passage, that Paul quotes, re- 
 fers to the manna, but let us hear what tlie Lord says by 
 Moses. He would have this to serve as a never-failing proof, 
 that men do not live by bread alone, but are Divinely sup- 
 ported, by the secret influence of His will, who maintains 
 and preserves all things that he has created. Again, in an- 
 other passage, (Deut. viii. S,) Moses admonishes them, that 
 they had been nourished for a time with such food, that they 
 might learn that men are supported — not by their own indus- 
 try or labour, but by the blessing of God. Hence it appears, 
 that in the manna, as in a mirror, there is presented to us 
 an emblem of the ordinary food that we partake of. Let us 
 now come to the passage that Paul quotes. When the manna 
 had fallen, they were commanded to gather it in heaps, 
 so far as every one could, though at the same time, as some 
 are more active than others, there was more gathered by 
 some than was necessary for daily use,^ yet no one took for 
 his own private use more than an homer,^ for that was the 
 measure that was prescribed by the Lord. This being the 
 case, all had as much as was sufficient, and no one was in 
 want. This we have in Exodus xvi. 18. 
 
 1 " Fait vne proportion fort conuenable, et comme vne belle harmo- 
 nie ;" — " Makes a very suitable proportion, and as it were a beautiful har- 
 mony." 
 
 2 " Corabien qu'aucuns en amassassent plus qu'il ne leur estoit de be- 
 soin pour la nourriture d'vn iour, et les autres moins (comme les vns sont 
 plus habiles que les autres ;)" — " Though some gathered more of it than 
 was needed by them as the food of a day, and others less (as some are more 
 expert than others)." 
 
 ' " An omer was about three quarts English measure It is in- 
 ferred by some that, when any one had gathered more than his due share, 
 he gave the overplus to those who had gathered less. Others, however, 
 suppose that the whole quantity gathered by any one family was first put 
 into a common mass, and then measured out to the several individuals 
 composing the household." — Bush's Notes on Exodus. — Ed. 
 
CHAP. VIII. 16. SECOND EPISTLE TO THE CORINTHIANS. 297 
 
 Let US now apply the history to Paul's object. The Lord 
 has not prescribed to us an homer, or any other measure, 
 according to which the food of each day is to be regulated, 
 but he has enjoined upon us frugality and temperance, and 
 has forbidden, that any one should go to excess, taking ad- 
 vantage of his abundance. Let those, then, that have riches, 
 whether they have been left by inheritance, or procured by 
 industry and efforts, consider that their abundance was 
 not intended to be laid out in intemperance or excess, but 
 in relieving the necessities of the brethren. For whatever 
 we have is manna, from whatever quarter it comes, provided 
 it be really ours, inasmuch as riches acquired by fraud, and 
 unlawful artifices, are unworthy to be called so, but are rather 
 quails sent forth by the anger of God. (Num. xi. 31.) And 
 as in the case of one hoarding the manna, either from exces- 
 sive greed or from distrust, what was laid up immediately 
 putrified, so we need not doubt that the riches, that are 
 heaped uj) at the expense of our brethren, are accursed, and 
 will soon perish, and that too, in connection with the ruin of 
 the owner ; so that we are not to think that it is the way to 
 increase, if, consulting our own advantage for a long while 
 to come, we defraud our poor brethren of the beneficence 
 that we owe them.^ I acknowledge, indeed, that there is 
 not enjoined upon us an equality of such a kind, as to make 
 it unlawful for the rich to live in any degree of greater 
 elegance than the poor ; but an equality is to be observed 
 thus far — that no one is to be allowed to starve, and no one 
 is to hoard his abundance at the expense of defrauding 
 others. The poor man's homer^ will be coarse food and a 
 spare diet ; the rich man's home?- will be a more abundant 
 portion, it is true, according to his circumstances, but at the 
 same time in such a way that they live temperately, and 
 are not wanting to others. 
 
 16. But thanks be to God tuho hath put. That he may 
 leave the Corinthians without excuse, he now at length adds, 
 that there had been provided for them active prompters, 
 
 * "Le secoiirs et assistance;" — " The help and assistance." 
 ^ " L'homer, c'est a dire la mesure des poiires ;" — " The homer, that is 
 to say, the measure of the poor." 
 
298 COMMENTARY ON THE CHAP. VIII. 17. 
 
 wlio would attend to the matter. And, in the first place, he 
 names Titus, >who, he says, had been divinely raised up. This 
 was of great importance in the case. For his embassy would 
 be so much the more successful, if the Corinthians recognised 
 him as having come to them, from having been stirred up to 
 it by God. From this passage, however, as from innumer- 
 able others, we infer that there are no pious aifections that 
 do not proceed from the Spirit of God; -^ and farther, that 
 this is an evidence of God's concern for his people, that he 
 raises up ministers and guardians, to make it their endeavour 
 to relieve their necessities. But if the providence of God 
 shows itself in this manner, in providing the means of 
 nourishment for the body, how much greater care will he 
 exercise as to the means of spiritual nourishment, that his 
 people may not be in want of them I Hence it is His special 
 and peculiar work to raise up pastors.^ 
 
 His receiving the exhortation means that he had under- 
 taken this business,^ from being exhorted to it by Paul. 
 He afterwards corrects this by saying, that Titus had not 
 been so much influenced by the advice of others, as he had 
 felt stirred up of his own accord, in accordance with his 
 active disposition. 
 
 18. And we have sent with him 18. Misimus autem una cum illo 
 the brother, whose praise is in the fratrem, cuius laus est in Evangelic 
 gospel throughout aU the churches ; per omnes Ecclesias. 
 
 19. And not that only, but who 19. Nee id solum, verum etiam 
 was also chosen of the churches to delectus ab Ecclesiis est comes pere- 
 travel with us Avith this grace, which grinationis nostra, cum hac benefi- 
 is administered by us to the glory "of centia* quseadministraturanobis, ad 
 the same Lord, and declaration of eiusdem Domini gloriam, et animi 
 your ready mind : vestri promptitudinem : 
 
 20. Avoiding this, that no man 20. Declinantes hoc, ne quis nos 
 should blame us in this abundance carpat in hac exsuperantia, quae ad- 
 which is administered by us : ministratur a nobis. 
 
 21. Providing for honest things, 21. Procurantes honesta, non 
 not only in the sight of the Lord, tantum coram Deo, sed etiam coram 
 but also in the sight of men. hominibus. 
 
 22. And we have sent with them 22. Misimus autem una cum illis 
 
 * See Calvin's Institutes, vol. i. p. 378. 
 
 ^ " Les pasteurs et ministres ;" — " Pastors and ministers." 
 
 * " Que Tite auoit receu ceste charge ;" — " That Titus had received this 
 charge." 
 
 * " Cestes aumone ou grace :" — " This alms or grace." 
 
CHAP. VIII. 18. SECOND EPISTLE TO THE CORINTHIANS. 299 
 
 our brother, whom we have often- fratrem nostrum, quem probavera- 
 
 times proved diligent in many tilings, mus in multis ssepenumero diligen- 
 
 but now much more diligent, upon tem ; nunc autem multo diligenti- 
 
 the great confidence which / have orem, ob multam fiduciam quam 
 
 in you. habeo ergo vos : 
 
 23. Whether any do enquire of 23. Sive Titi nomine, qui socius 
 Titus, Tie is my partner and fellow- mens est, et erga vos adiutor, sive 
 helper concerning you ; or om* aliorum, qui fratres nostri sunt, et 
 brethren be enquired of, they are the Apostoli Ecclesiarum, gloria Christi.^ 
 messengers of the churches, and the 
 
 glory of Christ. 
 
 24. Wherefore shew ye to them, 24. Proinde documentum cari- 
 and before the churches, the proof tatis vestrse et nostra? de vobis glo- 
 of your love, and of our boasting on riationis erga eos ostendit et in con- 
 your behalf, spectu Ecclesiarum. 
 
 18. We have sent with him the brother. The circumstance 
 that th7^ee persons are sent, is an evidence, that great expec- 
 tations were entertained respecting the Corinthians, and it 
 became them to be so much the more attentive to duty, 
 that they might not disappoint the hopes of the Churches. 
 It is uncertain, however, who this second person was ; only 
 that some conjecture that it was Luke, others that it was 
 Barnabas. Chrysostom prefers to consider it to have been 
 Barnabas. I agree with him, because it appears that, by 
 the suffrages of the Churches,^ he was associated with Paul 
 as a companion. As, however, it is almost universally agreed, 
 that Luke was one of those who were the bearers of this 
 Epistle, I have no objection that he be reckoned to be the 
 third that is made mention of 
 
 Now the second person, whoever he may be, he honours 
 with a signal commendation, that he had conducted himself 
 as to the gospel in a praiseworthy manner, that is, he had 
 earned applause by promoting the gospel. For, although 
 
 1 " Soit a cause de Tite qui est mon compagnon, et coadiuteur enuers 
 vous : soit aussi a cause des autres, qui sont nos freres Apostres des Eglises, 
 la gloire de Christ ; ou, Ainsi done quant a Tite, il est mon compagnon et 
 coadiuteur enuers vous ; et quant a nos freres, ils sont umbassadeurs des 
 Eglises, et la gloire de Christ ;" — " Be it on account of Titus, who is my 
 companion and fellow-helper towards you : be it also on account of the 
 others, who are our brethren, Apostles of the Churches, the glory of Christ ; 
 or, Thus then, as to Titus, he is my companion and fellow-helper towards 
 you ; and as to our brethren, they are the ambassadors of the Churches, 
 and the glory of Christ." 
 
 2 " Par le commun accord des Eglises :" — " By the common agreement 
 of the Churches." 
 
300 COMMENTARY ON THE CHAP. VIII. 20 
 
 Barnabas gave place to Paul in tlie department of speaking, 
 yet in acting they both concurred. He adds farther, that 
 he had received praise, not from one individual, or even from 
 one Church merely, but from all the Churches. To this 
 general testimony he subjoins a particular one, that is suit- 
 able to the subject in hand — that he had been chosen for 
 this department by the concurrence of the Churches. Now 
 it was likely, that this honour would not have been conferred 
 upon him, had he not been long before known to be qualified 
 for it. We must observe, however, the mode of election — 
 that which was customary among the Greeks — ')(eipoTovLa, 
 (a show of hands,) ^ in which the leaders^ took the precedence 
 by authority and counsel, and regulated the whole proceed- 
 ing, while the common people intimated their approval.^ 
 
 19. Which is administered hy us. By commending his 
 ministry, he still farther encourages the Corinthians. He 
 says, that it tends to promote the glory of God, and their 
 kindness of disposition. Hence it comes, that these two 
 things are conjoined — the glory of God and their liberality, 
 and that the latter cannot be given up without the former 
 being proportionally diminished. There is, in addition to 
 this, the labour of those distinguished men, which it were 
 very inconsistent to reject, or allow to pass unimproved. 
 
 20. Avoiding this,^ that no one. Lest any one should 
 
 ^ " Laquelle les Grecs appellent d'vn nom qui signifie Eleuation des 
 mains ;" — " Which the Greeks express by a term that signifies a show of 
 hands." 
 
 2 " Les principauxou gouemeurs ;" — " The leaders or governors." 
 
 3 Beza, in his Annotations on Acts xiv. 23, when commenting on the word 
 Xii^orovi^eravris, made use of in that passage in connection with the ordaining 
 of elders in every Church, remarks, that the word in this application took 
 its rise from the practice of the Greeks — " qui porrectis manibus sufiragia 
 ferebant : unde Ulud Ciceronis pro L. Flacco, Porrexerunt mamis : pse~ 
 phisma natum est;'' — " Who gave their votes by holding up their hands : 
 hence that statement made by Cicero in liis Oration in behalf of L. Flaccus 
 — Thei/ held up their hands — a decree was passed." Allusion is made to 
 the same custom among the Greeks in the writings of Xenophon, Kai otu 
 
 'BoKi7, iipt], TCiVTO,, ul^'iTu T7iv ^^^^^^ uviTitvuv fTuvTi; " WllOCVCr is of this 
 
 mind," says he, " let him lift up his hand — they all lifted up their hands." 
 
 (Xen. de Exped. Cyri. lib. V. p. 283.) "Ev^olt VavafiaXiir^ui is iTi^itv IxxXria-intv 
 
 TOTi yk^ h^\ Yiv, Kcu t«j x.^'P'"'^ *''* *" "a^^^^^^'v — " But it Seemed good to post- 
 pone the matter till another assembly, for it was then late, and they could 
 not see the hands." — (Xen. Hist. Graec. lib. i. p. 350.) — Ed. 
 
 * The original word, imxxo/Lceyot, « sometimes signifies the furling or 
 
CHAP. VIII. :^0. SECOND EPISTLE TO THE CORINTHIANS. 301 
 
 think, that the Churches had an unfavourable opinion of 
 Paul, as if it had been from distrusting his integrity that 
 they had associated partners with him, as persons that are 
 suspected are wont to have guards set over them, he declares 
 that he had been the adviser of this measure, with the view 
 of providing against calumnies. Here some one will ask, 
 " Would any one have been so impudent, as to venture to 
 defame with even the slightest suspicion the man, whose 
 fidelity must have been, in all quarters, beyond every 
 surmise V I answer. Who is there that will be exempt 
 from Satan's bite, when even Christ himself was not 
 spared by them ? Behold, Christ is exposed to the re- 
 proaches^ of the wicked, and shall his servants be in 
 safety? (Matt. x. 25.) Nay rather, the more upright a 
 person is, in that proportion does Satan assail him by 
 every kind of contrivance, if he can by any means shake 
 his credit, for there would arise from this a much greater 
 occasion of stumbling.^ Hence the higher the station in 
 which we are placed, we must so much the more care- 
 fully imitate Paul's circumspection and modesty. He 
 was not so lifted up, as not to be under control equally 
 with any individual of the flock.^ He was not so self- 
 complacent, as to think it beneath his station to provide 
 against calumnies. Hence he prudently shunned dangers, 
 and used great care not to furnish any wicked person 
 with a handle against him. And, certainly, nothing is 
 
 altering of the sails of a ship, to change her course, that she may avoid 
 rocks, or other dangers lying in her way. Here it is used in a meta- 
 phorical sense for taking care, that no one should find fault with the Apostle, 
 as unfaithful in the management of the collections." — M' Knight. The 
 verb is employed in substantially the same sense by Plutarch : «/ Kara, 
 
 ■^v^hv ^iifMuvii ^xpCripoi, (TTi'tXu.ff6a.i rov a-yS^wzov ovk luvri; olTi iTi<rTr,(rai titix.- 
 
 ^ay/u-ivov rov koyifffiov — " The tempcsts of the mind are more severe — not 
 
 allowing a man to shift his course, or to calm down troubled reason." 
 
 (Plut. tom. ii. p. 501.)— ^'c?. 
 
 ^ " Aux reproches et calomnies ;" — " To the reproaches and calumnies." 
 2 " Car le scandale qui procederoit de la, seroit beaucoup plus grand que 
 si cela estoit aduenu a vn autre ;" — " For the offence that would arise from 
 that would be much greater than if this had happened to another." 
 
 2 " 11 n'estoit point si arrogant, qu'il ne voidust bien estre admoneste 
 et censure' aussi bien que le plus petit de la bande ;" — " He was not so 
 arrogant, as not to be quite willing to be admonished and censured equally 
 with the humblest of the band." 
 
302 COMMENTARY ON THE CHAP. VIII. 21. 
 
 more apt to give rise to unfavourable surmises, than the 
 management of i^ublic money. 
 
 21. Pj'oviding things honest. I am of opinion, that there 
 were not wanting, even among the Corinthians, some who 
 would have proceeded so far as to revile, if occasion had been 
 allowed them. Hence he wished them to know the state of 
 matters, that he might shut the mouths of all everywhere. 
 Accordingly he declares, that he is not merely concerned to 
 have a good conscience in the sight of God, but also to have 
 a good character among men. At the same time, there can 
 be no doubt, that he designed to instruct the Corinthians, 
 as well as all others, by his example, that, in doing what is 
 right, the opinion of men is not to be disregarded. The first 
 thing,^ it is true, is that the person take care, that he be a 
 good man. This is secured, not by mere outward actions, 
 but by an upright conscience. The next thing is, that the 
 persons, with whom you are conversant, recognise you as such. 
 
 Here, however, the object in view must be looked to. 
 Nothing, assuredly, is worse than ambition, which vitiates 
 the best things in the world, disfigures, I say, the most 
 graceful, and makes sacrifices of the sweetest smell have 
 an offensive odour before the Lord. Hence this passage 
 is slij^pery, so that care must be taken, ^ lest one should 
 pretend to be desirous, in common with Paul, of a good 
 reputation, and yet be very far from having Paul's dis- 
 position, for he provided things honest in the sight of men, 
 that no one might be stumbled by his example, but that, on 
 the contrary, all might be edified. Hence we must, if we 
 would desire to be like him, take care that we be not on 
 our own account desirous of a good name. " He that is re- 
 gardless of fame,'' says Augustine, " is cruel, because it is 
 not less necessary before our neighbour, than a good con- 
 science is before God." This is true, provided you consult 
 the welfare of your brethren with a view to the glor}^ of 
 God, and in the mean time are prepared to bear reproaches 
 
 * " Le premier et le principal;" — " The first and the chief thing." 
 
 ' " Ainsi c'est yci vn passage glissant ; et poiirtant il faut que chacun 
 
 aduise a soy ;" — " Thus there is here a slippery passage ; and hence every 
 
 one must take heed to himself." 
 
CHAP. VIII. 22. SECOND EPISTLE TO THE CORINTHIANS. 303 
 
 and ignominy in place of commendation, if the Lord should 
 see it meet. Let a Christian man, however, always take 
 care to frame his life with a view to the edification of his 
 neighbours, and diligently take heed, that the ministers of 
 Satan shall have no pretext for reviling, to the dishonour of 
 God and the offence of the good. 
 
 22. On account of the great confidence. The meaning is, 
 " I am not afraid of their coming to you proving vain and 
 fruitless ; for I have felt beforehand an assured confidence, 
 that their embassy will have a happy issue ; I am so well 
 aware of their fidelity and diligence.'' He says that the 
 brother, whose name he does not mention, had felt more 
 eagerly inclined ; partly because he saw that he^ had a good 
 opinion of the Corinthians, partly because he had been en- 
 couraged by Titus, and partly because he saw many distin- 
 guished men apply themselves to the same business with 
 united efforts. Hence one thing only remained — that the 
 Corinthians themselves should not be wanting on their part.^ 
 
 In calling them the Apostles of the Churches,h.e might be 
 understood in two senses — either as meaning that they had 
 been set apart by God as Apostles to the Churches , or that 
 they had been appointed by the Churches to undertake that 
 office. The second of these is the more suitable. They are 
 called also the glory of Christ, for this reason, that as he 
 alone is the glory of believers, so he ought also to be glori- 
 fied by them in return. Hence, all that excel in piety and 
 holiness are the glory of Christ, because they have nothing 
 but by Christ's gift. 
 
 He mentions two things in the close : " See that our 
 brethren behold your love," and secondly, " Take care, that 
 it be not in vain that I have boasted of you." For eU 
 avTov^, (to them,) appears to me to be equivalent to coram 
 ipsis, (before them,) for this clause does not refer to the poor, 
 but to the messengers of whom mention had been made.^ 
 
 ' « Sainct Paul ;"— « St. Paul. " 
 
 * " Que les Corinthiens auisassent a ne defailler point de faire leur deuoir 
 de leur coste ;" — " That the Corinthians should take care not to fail of 
 doing their duty on their part." 
 
 ^ " Qui estoyent enuoyez comme ambassadeurs vers les Corinthiens ;" 
 — " Who had been sent as ambassadors to the Corinthians." 
 
304 
 
 COMMENTARY ON THE 
 
 CUAP. IX. 1. 
 
 For he immediately afterwards subjoins, that they would 
 not be alone witnesses, but in consequence of the rej^ort 
 given by them, a report would go out even to distant 
 Churches. 
 
 CHAPTER IX. 
 
 1. For as touching the minister- 
 ing to the saints, it is superfluous 
 for me to write to you : 
 
 2. For I know the forwardness of 
 your mind, for which I boast of you 
 to them of Macedonia, that Achaia 
 was ready a year ago ; and your 
 zeal hath provoked very many. 
 
 3. Yet have I sent the brethren, 
 lest our boasting of you should be in 
 vain in this behalf ; that, as I said, 
 ye may be ready : 
 
 4. Lest haply if they of ^lace- 
 donia come with me, and find you 
 unprepared, we (that we say not, 
 you) should be ashamed in this same 
 confident boasting. 
 
 5. Therefore I thought it neces- 
 sary to exhort the brethren, that 
 they would go before unto you, and 
 make up beforehand your bounty, 
 whereof ye had notice before, that 
 the same might be ready, as a mat- 
 ter of bounty, and not as of cove- 
 tousness. 
 
 1. Nam de subministratione qute 
 fit in sanctos, supervacuum mihi est 
 scribere vobis. 
 
 2. Novi enim promptitudinem 
 animi vestri, de qua pro vobis glori- 
 atus sum apud Macedones : quod 
 Achaia parata sit ab anno superiori : 
 et aemidatio vestri excitavit com- 
 plures. 
 
 3. Misi autem fratres, ut ne glo- 
 riatio nostra de vobis inanis fiat in 
 hac parte : ut, quemadmodum dixi, 
 parati sitis. 
 
 4. Ne si forte mecum venerint 
 Macedones, et vos deprehenderint 
 imparatos, nos pudore sufliindamur 
 (ne dicam vos) in hac fiducia glori- 
 ationis. 
 
 5. Necessarium ergo existimavi, 
 exhort ari fratres, ut ante venirent 
 ad vos : ut praepararent ante pro- 
 missam benedictionem vestram, quo 
 in promptu sit, atque ita ut bene- 
 dictio,^ non tenacitas. 
 
 This statement may seem at first view to suit ill, or not 
 sufficiently well, with what goes before ; for he seems to speak 
 of a new matter, that he had not previously touched upon, 
 w^hile in reality he is following out the same subject. Let 
 the reader, however, observe, that Paul treats of the very- 
 same matter that he had been treating of before — that it 
 was from no want of confidence that he exhorted the Corin- 
 thians, and that his admonition is not coupled with any re- 
 proof as to the past, but that he has particular reasons that 
 
 ^ "Comme benediction, c'est a dire, don hberal, ou beneficence;" — 
 As a blessing, that is to say, a liberal gift or kindness." 
 
CHAP. IX. 1. SECOND EPISTLE TO THE CORINTHIANS. 305 
 
 influence him. The meaning, then, of what he says now is 
 this : " I do not teach you that it is a duty to afford relief 
 to the saints, for what need were there of this ? For that 
 IS sufficiently well known to you, and you have given prac- 
 tical evidence that you are not prepared to be wanting to 
 them / but as I have, from boasting everywhere of your 
 liberality, pledged my credit along with yours, this con- 
 sideration will not allow me to refrain from speaking.'' But 
 for this, such anxious concern might have been somewhat 
 offensive to the Corinthians, because they would have 
 thought, either that they were reproached for their indo- 
 lence, or that they were suspected by Paul. By bring- 
 ing forward, however, a most suitable apology, he secures 
 for himself the liberty of not merely exhorting them, with- 
 out giving offence, but even from time to time urging 
 them. 
 
 Some one, however, may possibly suspect, that Paul here 
 pretends what he does not really think. This were exceed- 
 ingly absurd ; for if he reckons them to be sufficiently pre- 
 pared for doing their duty, why does he set himself so vigor- 
 ously to admonish them ? and, on the other hand, if he is in 
 doubt as to their willingness, why does he declare it to be un- 
 necessary to admonish them ? Love carries with it these two 
 things, — good hope, and anxious concern. Never would he 
 have borne such a testimony in favour of the Corinthians, had 
 he not been fully of the mind that he expresses. He had seen 
 a happy commencement : he had hoped, that the farther 
 progress of the matter would be corresponding ; but as he 
 was well aware of the unsteadiness of the human mind, he 
 could not provide too carefully against their turning aside 
 from their pious design. 
 
 1. Ministering. This term seems not very applicable to 
 those that give of their substance to the poor, inasmuch as 
 liberality is deserving of a more splendid designation.^ Paul, 
 however, had in view, what believers owe to their fellow- 
 
 ^ " Ou vous espargner en leur endroit ;" — " Or to spare yourselves as to 
 what you owe them." 
 
 8 " Vn titre plus magnifique et honorable ;" — " A more magnificent and 
 honourable designation." 
 
 VOL. IT. U 
 
•306 COMMENTARY ON THE CHAP. IX. 4. 
 
 members.^ '^ For the members of Christ ought mutually to 
 minister to each other. In this way, when we relieve the 
 brethren, we do nothing more than discharge a ministry that 
 is due to them. On the other hand, to neglect the saints, 
 when they stand in need of our aid, is worse than inhuman, 
 inasmuch as we defraud them of what is their due./ 
 
 2. For which I have boasted. He shows the good opinion 
 that he had of them from this, that he had, in a manner, 
 stood forward as their surety by asserting their readiness. 
 But what if he rashly asserted more than the case warrant- 
 ed ? For there is some appearance of this, inasmuch as he 
 boasted, that they had been ready a year before with it, 
 while he is still urging them to have it in readiness. I an- 
 swer, that his words are not to be understood as though Paul 
 had declared, that what they were to give was already laid 
 aside in the chest, but he simply mentioned what had been 
 resolved upon among them. This involves no blame in re- 
 spect of fickleness or mistake. It was, then, of this promise 
 that Paul spoke.^ 
 
 3. But I have sent the brethren. He now brings forward 
 the reason — why it is that, while entertaining a favourable 
 opinion as to their willingness, he, nevertheless, sets himself 
 carefully to exhort them. " I consult,'' says he, " my own 
 good name and yours ; for while I promised in your name, 
 we would, both of us in common, incur disgrace, if words and 
 deeds did not correspond. Hence you ought to take my 
 fears in good part. 
 
 4. In this confidence. The Greek term being vTrdaraai^j 
 the Old Interpreter has rendered it substantiam, (substance.)^ 
 Erasmus renders it argumentiim, {subject-matter,) but neither 
 is suitable. Budaeus, however, observes, that this term is 
 sometimes taken to mean boldness, or confidence, as it is 
 used by Poly bins when he says, ov^ ^vjcd rrjv hvvafiiv w^ 
 TTjv virocrrao-iv icai ToKyuOv avrov Karaire'TrX'qj jxevov twi/ 
 
 * " Ceux qui sont membres d'vn mesrue corps auec eux ;" — " Those that 
 are members of the same body with themselves." 
 
 2 " Le Sainet Apostre done parloit de ceste promesse des Corinthiens ;" 
 — " The holy Apostle, therefore, spoke of this promise of the Corinthians." 
 
 » In Wiclif s version, (1380,) the rendering is, " in this substaunce;" 
 Rheims (1582) has, " in this substance." 
 
CHAP. IX. 5. SECOND EPISTLE TO THE CORINTHIANS. 307 
 
 evavTccov — " It was not so much his bodily strength, as his 
 boldness and intrepidity, that proved confounding to the 
 enemy." ^ Hence v7roaTaTCKo<; sometimes means one that is 
 bold and confident^ Now every one must see, how well this 
 meaning accords with Paul's thread of discourse. Hence it 
 appears, that other interpreters have, through inadvertency, 
 fallen into a mistake. 
 
 5. As a blessing, not in the luay of niggardliness. In place 
 of blessing, some render it collection. I have preferred, liow- 
 ever, to render it literally, as the Greeks employed the term 
 evXoyla^ to express the Hebrew word H^'ll, (beracah,) which 
 is used in the sense of a blessing, that is, an invoking of pros- 
 perity, as well as in the sense of beneficence.^ The reason I 
 reckon to be this, that it is in the first instance ascribed to 
 God.^ Now we know how God blesses us efiiciently by his 
 simple nod.^ When it is from this transferred to men, it 
 retains the same meaning, — improperly, indeed, inasmuch 
 
 1 The expression here quoted from Polybius, (lib. vi. cap. 53, p. 691,) 
 is made use of by the historian in relating a heroic exploit of Publius 
 Horatius Codes, who, on occasion of a sudden attempt being made upon 
 the city of Rome by Porsena, king of Clusium, the most powerful prince 
 at that time in Italy, having stationed himself, with singular intrepidity, 
 on the Subhcian bridge, along with two others, withstood the attack of the 
 enemy, and effectually obstructed their progress, until the bridge was cut 
 down from behind, after which he leaped into the river, and swam across 
 to his friends in safety, amidst the darts of the enemy. In honour of this 
 daring adventure, a statue of Codes, as is stated by Livy, (ii. 10,) was 
 placed in the Comitium, and a grant of land was made to him, as much as 
 he could plow round in one day. Eaphelius adduces another instance in 
 which Polybius employs vToa-racn; in the same sense — " When the Rhodi- 
 ans," says he, " perceive riiv tuv Bvluvnuv b-^'offTaaiv — the intrepidity of the 
 Byzantians." (Pol. lib. vi. p. 440.)— ^o?. 
 
 2 The adjective v'roa-TccTix.o; is used in this sense by Aristotle, Eth. End. 
 ii. 5, 5, and the adverb derived from it, vToa-TXTtx^s, has a corresponding 
 signification in Polybius, (lib. v. cap, 16, p. 508, line 1,) Tod Ti (iaa-tXius 
 ii-roffTUTDcu; <pnffa.vTos — " the king having spoken with firmness.'' — Ed. 
 
 * " Qui signifie tant benediction, c'est a dire vn souhait ou priere pour 
 la prosperite d'autruy, que beneficence ou hberalite ;" — " Which denotes 
 blessing — that is to say, a desire or prayer for the prosperity of another, 
 as well as beneficence, or liberality." 
 
 * " le pense que la raison de ceste derniere signification est, pource que 
 ce mot est en premier heu et proprement attribue a Dieu ;" — " I think 
 that the reason of this last signification is — because it is in the first place 
 and properly ascribed to God." 
 
 « '• Par la seule et simple volonte :" — " Bv a mere simple exercise of 
 the will." 
 
308 COMMENTARY 0^ THE CHAP. IX. 6. 
 
 as men have not the same efficacy in blessing/ but yet not 
 unsuitably by transference.^ 
 
 To blessing Paul opposes TrXeove^lav, (grudging,) which 
 term the Greeks employ to denote excessive greediness, as 
 well as fraud and niggardliness.^ I have rather preferred 
 the term niggardliness in this contrast ; for Paul would have 
 them give, not grudgingly, but with a liberal spirit, as will 
 appear still more clearly from what follows. 
 
 6. But this /say, He which soweth 6. Hoc autem (est) : Qui sementem 
 sparingly shall reap also sparingly ; facit parce, is parce messurus est : et 
 and he which soweth bountifully qui sementem facit in benedictioni- 
 shall reap also bountifully. bus,*inbenedictionibus^etiammetet. 
 
 7. Every man according as he pur- 7. Unusquisque secundum pro- 
 poseth in his heart, so let him give ; positum cordis, non ex molestia aut 
 not grudgingly, or of necessity : for necessitate : nam hilarem datorem 
 God loveth a cheerful giver. diligit Deus. 
 
 8. And God is able to make all 8. Potens est autem Deus efficere, 
 grace abound toward you ; that ye, ut tota gratia in vos exuberet : ut in 
 always having all-sufficiency in all omnibus omnem sufficientiam haben- 
 thingsy may abound to every good tes, exuberetis in omne opus bonum. 
 work : 
 
 9. (As it is ^vritten. He hath dis- 9. Quemadmodum scriptum est 
 persed abroad ; he hath given to the (Ps. cxii. 9) : Dispersit, dedit pau- 
 poor : his righteousness remaineth peribus, iustitia eius manet in saecu- 
 for ever. lum. 
 
 6. Now the case is this.^ He now commends alms-giving 
 by a beautiful similitude, comparing it to sowing. For in 
 sowing, the seed is cast forth by the hand, is scattered upon 
 the ground on this side and on that, is harrowed, and at 
 
 1 " Que Dieu ha ;"— « That God has." 
 
 2 " God's blessing of us, and our blessing of God, differ exceedingly. 
 For God blesseth us efficiently, by exhibiting his mercies to us. We bless 
 God, not by adding any good to him, but declaratively only. God's hene- 
 dicere is henefacere — his words are ivorks, but our blessing (as Aquinas 
 says) is only recognoscitimn, and expressivum — an acknowledgment only 
 and celebration of that goodness which God hath." — Burgesse on 2 Cor. i. 
 p. 127.— Ed. 
 
 ' " Qui signifie tant couuoitise excessiue, ou auarice, que chichete, et 
 quand on rogne quelque chose de ce qu'il faudroit donner ;" — " Which de- 
 notes excessive covetousness or avarice, as well as niggardliness, and when 
 one pares off something from what he should give." 
 
 * " En benedictions, c'est a dire, a foison et abondamment, ou liberale- 
 ment ;" — " In blessings, that is to say, in plenty and abundantly, or liber- 
 ally." 
 
 * " En benedictions, ou liberalement ;" — « In blessings?, or liberally." 
 
 * " Or ie di ceci;" — " Now this I say." 
 
CHAP. IX. 7. SECOND EPISTLE TO THE CORINTHIANS. 309 
 
 length rots ; and thus it seems as good as lost. The case 
 is similar as to alms-giving. What goes from you to some 
 other quarter seems as if it were a diminishing of what you 
 have, hut the season of harvest will come, when the fruit will 
 be gathered. For as the Lord reckons every thing that is 
 laid out upon the poor as given to himself, so he afterwards 
 requites it with large interest. (Prov. xix. 17.) 
 
 Now for Paul's similitude. He that sows sparingly will 
 have a poor harvest, corresponding to the sowing : he that 
 sows hountifully and with a full hand, will reap a corre- 
 spondingly bountiful harvest. Let this doctrine be deeply 
 rooted in our minds, that, whenever carnal reason keeps us 
 back from doing good through fear of loss, we may immedi- 
 ately defend ourselves with this shield — " But the Lord de- 
 clares that we are sowing." The harvest, however, should 
 be explained as referring to the spiritual recompense of 
 eternal life, as well as to earthly blessings, which God con- 
 fers upon the beneficent. For God requites, not only in 
 heaven, but also in this world, the beneficence of believers. 
 Hence it is as though he had said, " The more beneficent 
 you are to your neighbours, you will find the blessing of God 
 so much the more abundantly poured out upon you.'' He 
 again contrasts here blessing with spariyig, as he had pre- 
 viously done with niggardliness. Hence it appears, that it 
 is taken to mean — a large and bountiful liberality. 
 
 7. Every one according to the purpose of his heart. As he 
 had enjoined it upon them to give liberally, this, also, re- 
 quired to be added— that liberality is estimated by God, 
 not so much from the sum, as from the disposition. He was 
 desirous, it is true, to induce them to give largely, in order 
 that the brethren might be the more abundantly aided ; but 
 he had no wish to extort any thing from them against their 
 will. Hence he exhorts them to give willingly, whatever 
 they might be prepared to give. He places purpose of heart 
 in contrast with regret and constraint. For what we do, 
 when compelled by necessity, is not done by us with purpose 
 of heart, but with reluctance.^ Now the necessity meant 
 you must understand to be what is extrinsic, as it is called — 
 ^ " Aiiec regret et tristesse ;"— " With regret and sadness." 
 
310 COMMENTARY ON THE CHAP. IX. 8. 
 
 that is, what springs from the influence of others. For we 
 obey God, because it is necessary, and yet we do it willingly. 
 We ourselves, accordingly, in that case impose a necessity of 
 our own accord, and because the flesh is reluctant, we often 
 even constrain ourselves to perform a duty that is necessary 
 for us. But, when we are constrained from the influence of 
 others, having in the mean time an inclination to avoid it, if 
 by any means we could, we do nothing in that case with 
 alacrity— nothing with cheerfulness, but every thing with 
 reluctance or constraint of mind. 
 
 Fo7' God loveth a cheerful giver. He calls us back to God, 
 as I said in tlie outset,^ for alms are a sacrifice. Now no 
 sacrifice is pleasing to God, if it is not voluntary. For when 
 he teaches us, that God loveth a cheerful giver, he intimates 
 that, on the other hand, the niggardly and reluctant are 
 loathed by Him. For He does not wish to lord it over us, 
 in the manner of a tyrant, but, as He acts towards us as a 
 Father, so he requires from us the cheerful obedience of 
 children.^ 
 
 8. And God is able. Again he provides against the base 
 thought, which our infidelity constantly suggests to us. 
 " What ! will you not rather have a regard to your own in- 
 terest ? Do you not consider, that when this is taken away, 
 there will be so much the less left for yourself?" With the 
 view of driving away this, Paul arms us with a choice pro- 
 mise — that whatever we give away will turn out to our ad- 
 vantage. I have said already,^ that we are by nature ex- 
 cessively niggardly — because we are prone to distrust, which 
 tempts every one to retain with eager grasp what belongs to 
 him. For correcting this fault, we must lay hold of this 
 promise — that those that do good to the poor do no less pro- 
 vide for their own interests than if they were watering their 
 lands. For by alms-givings, like so many canals, they make 
 the blessing of God flow forth towards themselves, so as to be 
 enriched by it. What Paul means is this: "Such liberality will 
 deprive you of nothing, but God will make it return to you 
 
 1 See p. 307. 
 ^ 2 a Yne obeissance filiale, qui soit prompte et franche ;" — " A filial obe- 
 dience,, which is prompt and cheerful." 
 3 See p. 294. 
 
CHAP. IX. 9. SECOND EPISTLE TO THE CORINTHIANS. 31 1 
 
 in much greater abundance/' For he speaks of the power 
 of God, not as the Poets do, but after the manner of Scrip- 
 ture, which ascribes to him a power put forth in action, the 
 present efficacy of which we ourselves feel — not any inactive 
 power that we merely imagine. 
 
 That having all sufficiency in all things. He mentions a 
 twofold advantage arising from that grace, which he had pro- 
 mised to the Corinthians — that they should have what is 
 enough for themselves, and would have something over and 
 above for doing good. By the term suffUciency he points out 
 the measure which the Lord knows to be useful for us, for 
 it is not always profitable for us, to be filled to satiety. The 
 Lord therefore, ministers to us according to the measure of 
 our advantage, sometimes more, sometimes less, but in such 
 a way that we are satisfied — which is much more, than if 
 one had the whole world to luxuriate upon. In this suffi- 
 ciency we must abound, for the purpose of doing good to 
 others, for the reason why Grod does us good is — not that 
 every one may keep to himself what he has received, but 
 that there may be a mutual participation among us, accord- 
 ing as necessity may require. 
 
 Q. As it is written, He hath dispersed. He brings forward 
 a proof from Psalms cxii. 9, where, along with other excellen- 
 cies of the pious man, the Prophet mentions this, too, — that 
 he will not be w^anting in doing good, but as water flows 
 forth incessantly from a perennial fountain, so the gushing 
 forth of his liberality will be unceasing. Paul has an eye 
 to this — that we be not weary in well doing, (Gal. vi. 9,) and 
 this is also what the Prophet's words mean.^ 
 
 10. Now he that ministereth seed 10. Porro qui suppeditat semen 
 
 to the sower, both minister bread seminanti, is et panem in cibum sup- 
 
 for your food, and multiply your peditet, et multiplicet sementem ves- 
 
 seed sown, and increase the fruits of tram, et augeat proventus iustitiae 
 
 your righteousness ;) vestrse. 
 
 ^ Our author, when commenting on the passage here referred to, re- 
 marks : " This passage is quoted by Paul, (2 Cor. ix. 9,) in which he in- 
 forms us, that it is an easy matter for God to bless us with plenty, so that 
 Ave may exercise our bounty freely, deliberately, and impartially, and this 
 accords best with the design of the Prophet." — Calvin on the Psalms, vol. 
 iv. p. ^29.— Ed. 
 
312 COMMENTARY ON THE CHAP. IX. 10. 
 
 11. Being enriched in every thing 11. Ut in omnibus locupletemini 
 to all boiintifulness, Avliich causeth in omnem simpUcitatem, quse per 
 through us thanksgiving to God. vos producit gratiarum actionem 
 
 Deo. 
 
 12. For the administration of 12. Nam ministerium huius func- 
 this service not only supplieth the tionis^ non solum supplet ea quae de- 
 want of the saints, but is abun- sunt Sanctis: verum etiam exube- 
 dant also by many thanksgivings rat in hoc, quod per multos agantur 
 unto God ; gratise Deo : 
 
 13. (Whiles by the experiment of 13. Quod per probationem minis- 
 this ministration, they glorify God terii huius gloriticant Deuni super 
 for your professed subjection unto obedientia consensus vestri in Evan- 
 the gospel of Christ, and for your gelium Christi : et de simplicitate 
 liberal distribution unto them, and commuaicationis in ipsos, et in om- 
 unto all men ;) nes : 
 
 14. And by their prayer for you, 14. Et precatione eorum pro vo- 
 which long after you for the exceed- bis : qui desiderant vos propter emi- 
 ing grace of God in you. nentem Dei gratiam in vobis. 
 
 15. Thanks he unto God for his 15. Gratia autem Deo super in- 
 unspeakable gift. enarrabili suo munere. 
 
 10. He that supplieth. A beautiful circumlocution, in 
 place of the terra Ood, and full of consolation.^ For the per- 
 son that sows seed in the proper season, appears when reap- 
 ing to gather the fruit of his labour and industry, and sow- 
 ing appears as though it were the fountainhead from which 
 food flows forth to us. Paul opposes this idea, by maintain- 
 ing that the seed is afforded and the food is furnished by the 
 favour of God even to the husbandmen that sow, and who 
 are looked upon as supporting themselves and others by 
 their efl'orts. There is a similar statement in Deut. viii. 16, 
 18 — God fed thee with manna — -food which thy fathers knew 
 not : lest perhaps when thou hast come into the land which 
 he shall give thee, thou shouldst say, My hand and my strength 
 have gotten me this wealth ; for it is the Lord that giveth 
 power to get wealth, Sc. 
 
 Supply. Here there are two diflerent readings, even in 
 the Greek versions. For some manuscripts render the three 
 verbs in the future — will supply, will multiply, will increase.^ 
 In this way, there would be a confirmation of the foregoing 
 
 1 « De ceste oblation ;"— " Of this offering." 
 
 2 " The words « Inxo^nyuv — fi^uo-iv are a periphrasis of God (i.e., the 
 Good Being) ' who giveth us all things richly to enjoy.' It is formed on 
 Isaiah Iv, 10." — Bloomfield. — Ed. 
 
 8 " The Vatican MS. reads with the futures — xH*>y*>'^-*i {will supply,) 
 -rXn^vviT, (will multiply,) and u.llriffu, (ivill increase)." — Penn. — Ed. 
 
CHAP. IX. 10. SECOND EPISTLE TO THE CORINTHIANS. 313 
 
 statement, for it is no rare thing with Paul to repeat the same 
 promise in different words, that it may be the better im- 
 pressed upon men's minds. In other manuscripts these 
 words occur in the infinitive mood, and it is well known 
 that the infinitive is sometimes used in place of the opta- 
 tive. I rather prefer this reading, both because it is the 
 more generally received one, and because Paul is accustomed 
 to follow up his exhortations with prayers, entreating from 
 God what he liad previously comprised in his doctrine ; 
 though at the same time the former reading would not be 
 unsuitable. 
 
 / Bread for food. He mentions a two-fold fruit of the 
 blessing of God upon us — first, that we have a sufficiency 
 for ourselves for the support of life ; and, secondly, that we 
 have something to lay up for relieving the necessities of 
 others. For as we are not born for ourselves merely,^ so a 
 Christian man ought neither to live to himself, nor lay out 
 what he has, merely for his own use.- 
 
 Under the terms seed, smd fru{ts''of righteousness, he refers 
 to alms. The fruits of righteousness he indirectly contrasts 
 with those returns that the greater number lay up in cellars, 
 barns, and keeping-places, that they may, every one of them, 
 cram in whatever they can gather, nay, scrape together, so 
 as to enrich themselves. By the former term he expresses 
 the means of doing good ; by the latter the work itself, or 
 office of love f for righteousness is taken here, by synecdo- 
 che, to mean beneficence. " May God not only supply you 
 with what may be sufficient for every one's private use, but 
 also to such an extent, that the fountain of your liberality, 
 ever flowing forth, may never be exhausted !"/lf, however, 
 it is one department of righteousness — as assuredly it is not 
 the least ^ — to relieve the necessities of neighbours, those 
 must be unrighteous who neglect this department of duty^ 
 
 1 Our Author has here very probably in his eye a celebrated passage in 
 Horace— "Nos numerus sumus, et fruges consumere nati;"— " We do but 
 add to the numbers of mankind, and seem born only to consume the fruits 
 of the earth." (Hor. Ep. i. 2, 11.)— Ed. 
 
 2 « L'assistance laquelle on fait par charite ;"— " The assistance which 
 one gives in love." 
 
 3 « Comme a la verite s'en est vne des principales ;"— " As in truth it is 
 one of the chief. " 
 
314 COMMKNTAKY UN THE OHAP. IX. 11. 
 
 11. May he enriched unto all bounti/ulness. Again he 
 makes use of the term bounti/ulness, to express the nature 
 of true liberality — when, casting all our care upon God, (1 
 Peter v. 7,) we cheerfully lay out what belongs to us for 
 whatever purposes he directs. He teaches us^ that these are 
 the true riches of believers, when, relying upon the provi- 
 dence of God for the sufficiency of their support, they are 
 not by distrust kept back from doing good. Nor is it with- 
 out good reason, that he dignifies with the title of affluence 
 the satisfying abundance of a mind that is simple, and con- 
 tented with its moderate share ; for nothing is more famished 
 and starved than the distrustful, who are tormented with an 
 anxious desire of having. 
 
 Which produces through you. He commends, in considera- 
 tion of another result, the alms which they were about to 
 bestow — that they would tend to promote the glory of God. 
 He afterwards, too, expresses this more distinctly, with am- 
 plification, in this way : " Besides the ordinary advantage of 
 love, they will also produce thanksgiving.'' Now he amplifies 
 by saying, that thanks will he given to God hy many, and 
 that, not merely for the liberality itself, by which they have 
 been helped, but also for the entire measure of piety among 
 the Corinthians. 
 
 By the term administration, he means what he had un- 
 dertaken at the request of the Churches. Now what we 
 render functionem (service), is in the Greek Xetrovpyia — a term 
 that sometimes denotes a sacrifice, sometimes any office tliat 
 is publicly assigned.^ Either of them will suit this passage 
 
 ^ " Or yci il nous remonstre et donne a entendre ;" — " Now here he shows 
 us and gives us to understand." 
 
 2 The term xitrov^yla. is very frequently made use of in the Septuagint, 
 in connection with the sacrifices and other services of the priests and Le- 
 vites. (See Exod. xxxviii. 21; Numb. iv. 24, and viii. 22.) It is com- 
 monly employed by the Greek writers to denote a public service, more 
 especially at Athens, discharged by the richer citizens at their own expense, 
 and usually in rotation. The xurov^yo), says Potter, in his Grecian Anti- 
 quities, (vol. i. pp. 99, 100,) were "persons of considerable estates, who, by 
 their own tribe, or the whole people, were ordered to perform some public 
 duty, or supply the commonwealth with necessaries at their own expenses. 
 Of these there were diverse sorts, all of which were elected out of twelve 
 hundred of the richest citizens, who were appointed by the people to un- 
 dergo, when they should be required, all the burdensome and chargeable 
 
CHAP. IX. 14. SECOND EPISTLE TO THE CORINTHIAXS. 315 
 
 well. For on the one hand, it is no unusual thing for alms 
 to be termed sacrifices ; and, on the other hand, as on occa- 
 sion of offices being distributed among citizens,^ no one 
 grudges to undertake the duty that has been assigned him, 
 so in the Church, imparting to others ought to be looked 
 upon as a necessary duty.^ The Corinthians, therefore, and 
 others, by assisting the brethren at Jerusalem, presented a 
 sacrifice to God, or they discharged a service that was pro- 
 per, and one which they were bound to fulfil. Paul was the 
 minister of that sacrifice, but the term ministry, or service, 
 may also be viewed as referring to the Corinthians. It is, 
 however, of no particular importance. 
 
 13. By the experiment of that administration. The term 
 experiment here, as in a variety of other places, means proof 
 or trial.^ For it was a sufficient token for brino-ino' the love 
 
 o o 
 
 of the Corinthians to the test — that they were so liberal to 
 brethren that were at a great distance from them. Paul, 
 however, extends it farther — to their concurrent obedience 
 in the gospel.* For by such proofs we truly manifest, that 
 we are obedient to the doctrine of the gospel. Now their 
 concurrence appears from this — that alms are conferred 
 with the common consent of all. 
 
 14. And their prayer. He omits no advantage which 
 may be of any use for stirring up the Corinthians.^ In the 
 
 offices in the commonwealth, every tribe electing an hundred and twenty 
 out of their own body, though this was contrary to Solon's constitution, by 
 which every man, of what quality soever, was obliged to serve the public 
 according to his ability, with this exception only, that two offices should 
 not be imposed on the same person at once, as we are informed by Demos- 
 thenes, in his oration against Leptines, where he likewise mentions an 
 ancient law, requiring every man to undergo some XnTov^yia every second 
 year." — Ed. 
 
 ^ " Les charges estans distribuees, en vne ville entre les citoyens d'icelle ;" 
 " Offices being distributed in a town among the citizens of it." 
 
 * " Ainsi en I'Eglise la communication consiste en ce que chacun s'ae- 
 quitte enuers ses prochains de ce qu'il leur doit en charite;"— " So in the 
 Church, imparting to others consists in every one's discharging to his neigh- 
 bours, what he owes them, in love." 
 
 8 " Tesmoignage, enseignement, ou experience ;" — " Proof, voucher, or 
 trial." 
 
 * " Leur obeissance qu'ils rendoyent tons d'vn accord a I'euangile ;" — 
 " Their obedience which they rendered, all with one accord, to the gospel." 
 
 ^ " Qui puisse seruir a esmouuoir et encourager les Corinthiens ;" — 
 *' That may serve to stir up and encourage the Corinthians," 
 
316 
 
 COxAlMENTARY ON THE 
 
 CHAP. IX. I 4. 
 
 first place, he has made mention of the comfort that be- 
 lievers would experience ; secondly, the thanksgiving, by 
 means of which God was to be glorified. Nay more, he has 
 said that this would be a confession, which would manifest 
 to all their unanimous concurrence in faith, and in pious obe- 
 dience. He now adds the reward that the Corinthians 
 would receive from the saints — good-will springing from 
 gratitude,^ and earnest prayers. " They will have,'' says he, 
 *' the means of requiting you in return ; for they will regard 
 you with the love with which they ought, and they will be 
 careful to commend you to Grod in their prayers.'' At length, 
 as though he had obtained his desire, he prepares himself^ 
 to celebrate the praises of God, by which he was desirous to 
 testify the confidence felt by him, as though the matter 
 were already accomplished. 
 
 CHAPTER X. 
 
 1. Now I Paul myself beseech 
 you by the meekness and gentleness 
 of Christ, who in presence am base 
 among you, but being absent am 
 bold toward you : 
 
 2. But I beseech you, that I may 
 not be bold when I am present with 
 that confidence wherewith I think 
 to be bold against some, which think 
 of us as if we walked according to 
 the flesh. 
 
 3. For though we walk in the 
 flesh, we do not war after the flesh : 
 
 4. (For the weapons of our war- 
 fare are not carnal, but mighty 
 through God to the pulling down of 
 strong holds ;) 
 
 5. Casting down imaginations, and 
 every high thing that exalteth itself 
 against the knowledge of God, and 
 bringing into captivity every thought 
 to the obedience of Christ ; 
 
 ' " Procedante de la recognoissance du benefice qu'ils auoyent receu des 
 Corinthiens ;■'■ — " Proceeding from an acknowledgment of the kindness 
 that they had received from the Corinthians." 
 
 2 " D'vne grande affection ;" — " With great ardour." 
 
 * " Je vous exhorte, ou prie ;" — " I exhort or entreat you." 
 
 * *' Et reduisons en captiuite toute intelligence, ou, amenans comme pri- 
 
 1. Porro ipse ego Paulus exhor- 
 tor vos^ per lenitatem et mansuetu- 
 dhiem Christi, qui secundum faciem 
 humilis quidem sum inter vos, ab- 
 sens autem audax sum in vos. 
 
 2. Rogo autem, ne praeseus au- 
 deam ea fiducia, qua cogito audax 
 esse in quosdam, qui nos sestimant, 
 acsi secundum carnem ambulare- 
 mus. 
 
 3. Nam in carne ambulantes, non 
 secundum carnem militamus. 
 
 4. Siquidem arm a militise nostras 
 non carnalia sunt, sed potentia ]3eo 
 ad destructionem munitionum, qui- 
 bus consilia destruimus. 
 
 5. Et omnem celsitudinem, quae 
 extollitur adversus cognitionem Dei : 
 et captivam ducimus omnem cogita- 
 tionem ad obediendum Christo :* 
 
CHAP. X. 1. SECOND EPISTLE TO THE CORINTHIANS. 31 7 
 
 6 And having in a readiness to 6. Et in proniptu habemus vindic- 
 revenge all disobedience, when your tarn adversus omnem inobedientiam, 
 obedience is fulfilled. quum impleta fuerit vestra obedien- 
 
 tia. 
 
 Having finished his exhortation, he now proceeds partly 
 to refute the calumnies with which he had been defamed by 
 the false apostles, and partly to repress the insolence^ of 
 certain wicked persons, who could not bear to be under re- 
 straint. Both parties, with the view of destroying Paul's 
 authority, construed the vehemence with which he thundered 
 in his Epistles to be ^paaoSetXiav — (mere bravado,)^ because 
 when present he was not equally prepared to show himself 
 off in respect of appearance, and address, but was mean 
 and contemptible. " See,'^ said they, " here is a man, that, 
 under a consciousness of his inferiority, is so very modest 
 and timid, but now, when at a distance, makes a fierce at- 
 tack ! Why is he less bold in speech than in letters ? Will 
 he terrify us, when he is at a distance, who, when present, is 
 the object of contempt ? How comes he to have such confi- 
 dence as to imagine, that he is at liberty to do anything 
 with us V'^ They put speeches of this kind into circulation, 
 with the view of disparaging his strictness, and even render- 
 ing it odious. Paul replies, that he is not hold except in so 
 far as he is constrained by necessity, and that the meanness 
 of his bodily presence, for which he was held in contempt, 
 detracted nothing from his authority, inasmuch as he was 
 distinguished by spiritual excellence, not by carnal show. 
 Hence those would not pass with impunity, who derided 
 either his exhortations, or his reproaches, or his threatenings. 
 The words / myself are emphatic ; as though he had said, 
 that however the malevolent might blame him for incon- 
 stancy, he was in reality not changeable, but remained uni- 
 formly the same. 
 
 sonnier, toute," &c. ; — " And we bring into captivity every thought, or, 
 
 leading forth as a prisoner every," &c. 
 
 ^ " L'insolence et audace ;" — " The insolence and audacity." 
 
 ' " Vne hardiesse d'vn vanterau ;" — " The boldness of a braggadocio." 
 
 e^cctro^uXtec is a compound oi S^diro; (boldness) and ^liXia {timidity.) 
 
 » " Qu'il pense auoir toute authorite sur nous :" — " That he thinks he 
 
 has entire authority over us." 
 
318 COMMENTARY ON THE CHAP. X. 1 
 
 1. I exhort you. The sj3eec1i is abrupt, as is frequently 
 the case with speeches uttered under the influence of strong 
 feeling. The meaning is this : " I beseech you, nay more, 
 I earnestly entreat you by the gentleness of Christ, not to 
 compel me, through your obstinacy, to be more severe than 
 I would desire to be, and than I will be, towards those 
 who despise me, on the ground of my having nothing excel- 
 lent in external appearance, and do not recognise that spi- 
 ritual excellence, ^\\t\\ which the Lord has distinguished me, 
 and by which I ought rather to be judged of 
 
 The form of entreaty, which he makes use of, is taken 
 from the subject in hand, when he says — by the meekness and 
 gentleness of Christ. Calumniators took occasion to find 
 fault with him, because his bodily presence was deficient in 
 dignity,^ and because, on the other hand, when at a distance, 
 he thundered forth in his Epistles. Both calumnies he be- 
 fittingly refutes, as has been said, but he declares here, that 
 nothing delights him more than gentleness, w^hich becomes a 
 minister of Christ, and of which the Master himself furnished 
 an example. Learn of me, says he, for I am meek and 
 lowly. My yoke is easy and my burden is light. (Matt. xi. 
 29, 30.) The Prophet also says of him. His voice will not 
 be heard in the streets : a bruised reed he shall not break, &c. 
 (Isaiah xlii. 2, 3.) That gentleness, therefore, which Christ 
 showed, he requires also from liis servants. Paul, in making 
 mention of it, intimates that he is no stranger to it.^ " I 
 earnestly beseech you not to despise that gentleness, which 
 Christ showed us in his own person, and shows us every day 
 in his servants, nay more, which ye see in me." 
 
 Who in presence. He repeats this, as if in the person of 
 his adversaries, by way of imitating them.'"^ Now he con- 
 fesses, so far as words go, w^hat they upbraided him with, 
 yet, as we shall see, in such a way as to concede nothing to 
 them in reality. 
 
 * " Auoit bien peu de dignite et maieste en apparence ;" — " Had very 
 little dignity and majesty in appearance." 
 
 * •' II n'est pas nouueau a la pratiquer ;" — " He is no stranger to the 
 practice of it." 
 
 ' " En contrefaisant les propos qu'ils tenoyent de luy ;" — " By imitating 
 the speeches that they uttered respecting him." — See vol. i. p. 65. 
 
CHAP. X. 2. SECOND EPISTLE TO THE CORINTHIANS. 319 
 
 2. / beseech you, that I may not be bold, when I am present. 
 Some think, that the discourse is incomplete, and that he 
 does not express the matter of his request.^ I am rather of 
 opinion, however, that what was wanting in the former 
 clause is here completed, so that it is a general exhortation : 
 " Show yourselves docile and tractable towards me, that I 
 may not be constrained to be more severe.'' It is the duty 
 of a good pastor to allure his sheep peacefully and kindly, 
 that they may allow themselves to be governed, rather than 
 to constrain them by violence. Severity, it is true, is, I ac- 
 knowledge, sometimes necessary, but we must always set out 
 vfiih. gentleness, and persevere in it, so long as the hearer shews 
 himself tractable.^ Severity must be the last resource. "We 
 must,'' says he, " try all methods, before having recourse to 
 rigour ; nay more, let us never be rigorous, unless we are 
 constrained to it." In the mean time, as to their reckoning 
 themselves pusillanimous and timid, when he had to come 
 to close quarters, he intimates that they were mistaken as 
 to this, when he declares that he will stoutly resist face to 
 face the contumacious.^ " They despise me," says he, " as 
 if I were a pusillanimous person, but they will find that I 
 am braver and more courageous than they could have wished, 
 when they come to contend in good earnest." From this 
 we see, when it is time to act with severity — after we have 
 found, on trial being made, that allurements and mildness 
 have no good effect. " I shall do it with reluctance," says 
 Paul, " but still I have determined to do it." Here is an ad- 
 mirable medium ; for as we must, in so far as is in our power, 
 draw men rather than drive them, so, when mildness has no 
 effect, in dealing with those that are stern and refractory, 
 rigour must of necessity be resorted to : otherwise it will not 
 be moderation, nor equableness of temper, but criminal 
 cowardice.'* 
 
 Who account of us. Erasmus renders it — " Those who 
 
 1 " Et le sens seroit, le vous prie, afin qu'il ne faille point vser de 
 hardiesse ;"— " And the meaning? would be, I beseech you, in order that I 
 may not have occasion to use boldness." 
 
 « « Docile et traittable ;"— " Teachable and tractable." 
 
 « « Aux rebelles et obstinez ;"— " The rebellious and obstinate." 
 
 * « Couardice ou nonchalance ;"— " Cowardice or indifference." 
 
320 COMMENTARY ON THE CHAP, X. 2. 
 
 think that we walk, as it were, according to the flesh/' Tlie 
 Old Interpreter came nearer, in my opinion, to Paul's true 
 meaning — " Qui nos arbitrantur, tanquam secundum carnem 
 ambulemus \' — (" Those who think of us as though we 
 walked according to the flesh \'^) though, at the same time, 
 the phrase is not exactly in accordance with the Latin 
 idiom, nor does it altogether bring out the Apostle's full 
 meaning. For Xoyui^eaOaL is taken here to mean — reckoning 
 or esteeming!^ " They think of us," says Paul, " or they 
 take this view of us, as though we walked according to the 
 flesh." 
 
 To walk according to the flesh, Chrysostom explains to 
 mean — acting unfaithfully, or conducting one's self impro- 
 perly in his office -^ and, certainly, it is taken in this sense in 
 various instances in Paul's writings. The term flesh, how- 
 ever, I rather understand to mean — outward pomp or show, 
 by which alone the false Apostles are accustomed to recom- 
 mend themselves. Paul, therefore, complains of the unrea- 
 sonableness of those who looked for nothing in him except 
 the flesh, that is, visible appearance, as they speak, or in the 
 usual manner of persons who devote all their efforts to ambi- 
 tion. For as Paul did not by any means excel in such en- 
 dowments, as ordinarily procure praise or reputation among 
 the children of this world, (Luke xvi. 8,) he was despised as 
 though he had been one of the common herd. But by whom '^ 
 
 1 Wiclif (1380) renders it: " that demen" {i.e., judge) " us as if we 
 wandren aftir the fleisch." Tyndale (1534,) CranmeV (1539,) and Geneva 
 (1557,) read as follows: "which repute us as though we walked carnally." 
 Rheims (1582) — " which thinke us as though we walke according to the 
 flesh."— ^c/. 
 
 "^ " The sense is, ' I entreat, I say, that I may not have to be bold when 
 I am present, with that confidence, wherewith 1 intend to be bold against 
 certain, who regard me as walking after the Jlesh,' i.e., guided by worldly 
 principles. There seems to be a paranomasia in Xoyi^of/.ixi and Xeyi^o- 
 (ji'ivovi, which, if, introduced into English, may perhaps be best expressed 
 by reckon.^' — Bloom jxeld. — JEd. 
 
 2 " Nee satis recte (ut opinor) Chrysostomus xara aa^Ko. perinde expo- 
 suit, acsi accusaretur Apostolus eo nomine quod SpirituDei non duceretur, 
 sed pravis carnis afFectibus ;" — " Nor is it altogether with propriety, in my 
 opinion, that Chrysostom has explained ^.«Ta o-«^x«, as if the Apostle were 
 accused on this ground — that he was not led by the Spirit of God, but by 
 the depraved aflections of the flesh." — Beza — Ed. 
 
 * " Mais qui estoyent ceux qui le mesprisoyent ainsi?" — "But who are 
 those that despised him thus V 
 
CHAP. X. 4. SECOND EPISTLE TO THE CORINTHIANS. 321 
 
 Certainly, by the ambitious, who estimated him from mere 
 appearance, while they paid no regard to what lay con- 
 cealed within. 
 
 3. For though we walk in the flesh. Walking in the flesh 
 means here — living in the world ; or, as he expresses it else- 
 where, heing at home in the body. (2 Cor. v. 6.) For he was 
 shut up in the prison of his body. This, however, did not 
 prevent the influence of the Holy Spirit from showing itself 
 marvellously in his weakness. There is here again a kind 
 of concession, which, at the same time, is of no service to his 
 adversaries. 
 
 Those war according to the flesh, who attempt nothing but 
 in dependence upon worldly resources, in which alone, too, 
 they glory. They have not their confidence placed in the 
 government and guidance of the Holy Spirit. Paul declares 
 that he is not one of this class, inasmuch as he is furnished 
 with other w^eapons than those of the flesh and the world. 
 Now, what he affirms respecting himself is applicable, also, to 
 all true ministers of Christ.^ For they carry an inestimable 
 treasure in earthen vessels, as he had previously said. (2 Cor. 
 iv. 7.) Hence, however they may be surrounded with the 
 infirmities of the flesh, the spiritual power of God, neverthe- 
 less, shines forth respleriidently in them. 
 
 4. For the weapons of our warfare. The warfare corre- 
 sponds with the kind of weapons. He glories in being fur- 
 nished with sjnritual weapons. The warfare, accordingly, 
 is spiritual. Hence it follows by way of contraries,^ that it 
 is not according to the flesh. In comparing the ministry of 
 the gospel to a warfare, he uses a most apt similitude. The 
 life of a Christian, it is true, is a perpetual warfare, for who- 
 ever gives himself to the service of God will have no truce 
 from Satan at any time, but will be harassed with incessant 
 disquietude. It becomes, however, ministers of the word 
 and pastors to be standard-bearers, going before the others ; 
 and, certainly, there are none that Satan harasses more, 
 
 ^ " Tous vrais seruiteurs et ministres de Jesus Christ ;" — " All true ser- 
 vants and ministers of Jesus Christ." 
 
 2 " Par vn argument prins (comme on appelle) des choses contraires :" 
 — " By an argument taken (as the expression is) from things contrary." 
 
 VOL. n. X 
 
322 COMMENTARY ON THE CHAP. X. 4. 
 
 that are more severely assaulted, or that sustain more 
 numerous or more dreadful onsets. That man, therefore, is 
 mistaken, who girds himself for the discharge of this office, 
 and is not at the same time furnished with courage and 
 bravery for contending ; for he is not exercised otherwise 
 than in fighting. For we must take this into account, that 
 the gospel is like a fire, by which the fury of Satan is en- 
 kindled. Hence it cannot but be that he will arm himself 
 for a contest, whenever he sees that it is advanced. 
 
 But by what weapons is he to be repelled ? It is only by 
 spiritual weapons that he can be repelled. Whoever, there- 
 fore, is unarmed with the influence of the Holy Spirit, how- 
 ever he may boast that he is a minister of Christ, will never- 
 theless, not prove himself to be such. At the same time, if 
 you would have a full enumeration of spiritual weapons, 
 doctrine must be conjoined with zeal, and a good conscience 
 with the efficacy of the Spirit, and with other necessary graces. 
 Let now the Pope go, and assume to himself the apostolic 
 dignity.^ "What could be more ridiculous, if our judgment is 
 to be formed in accordance with the rule here laid down by 
 Paul ! 
 
 Mighty through God. Either according to God, or from 
 God. I am of opinion, that there is here an implied antithesis, 
 so that this strength is placed in contrast with the weakness 
 which appears outwardly before the world, and thus, paying 
 no regard to the judgments of men, he would seek from God 
 approbation of his fortitude.^ At the same time, the anti- 
 thesis will hold good in another sense — that the power of 
 his arms depends upon God, not upon the world. 
 
 In the demolishing of fortresses. He makes use of the 
 term fortresses to denote contrivances, and every high thing 
 that is exalted against God,^ as to which we shall find him 
 
 ^ " Qu'il s'attribue tant qu'il voudra le titre de dignite Apostolique ;" — 
 *•' Let him assume to himself, as much as he pleases, the title of Apostolic 
 dignity." 
 
 '^ " Ainsi le sens seroit, que laissant la tous les jugemens des hommes, il 
 se retireroit vers Dieu pour auoir approbation de sa force ;" — " Thus the 
 meaning would be, that, disregarding all the judgments of men, he would 
 direct his view God-ward to have approbation of his fortitude." 
 
 ^ " The word here rendered strongholds {oxv^uf^uTu) means properly — 
 fastnesses, fortresses, or strong fortifications. It is here beautifully used 
 
CHAP. X. 4. SECOND EPISTLE TO THE CORINTHIANS. 323 
 
 speaking afterwards. It is, however, with propriety and ex- 
 pressiveness that he so designates them ; for his design is to 
 boast, that there is nothing in the world so strongly fortified 
 as to be beyond his power to overthrow. I am well aware 
 how carnal men glory in their empty shows, and how dis- 
 dainfully and recklessly they despise me, as though there 
 were nothing in me but what is mean and base, while they, 
 in the mean time, were standing on a lofty eminence. But 
 their confidence is foolish, for that armour of the Lord, with 
 which I fight, will prevail in opposition to all the bulwarks, 
 in reliance upon which they believe themselves to be invin- 
 cible. Now, as the world is accustomed to fortify itself in a 
 twofold respect for waging war with Christ — on the one 
 hand, by cunning, by wicked artifices, by subtilty, and other 
 secret machinations ; and, on the other hand, by cruelty and 
 oppression, he touches upon both these methods. For by 
 contrivances he means, whatever pertains to carnal wisdom. 
 The term high thing denotes any kind of glory and power 
 in this world. There is no reason, therefore, why a servant 
 of Christ should dread anything, however formidable, that 
 may stand up in opposition to his doctrine. Let him, in 
 spite of it, persevere, and he will scatter to the winds every 
 machination of whatever sort. Nay more, the kingdom of 
 Christ cannot be set up or established, otherwise than by 
 throwing down everything in the world that is exalted. 
 For nothing is more opposed to the spiritual wisdom of Grod 
 than the wisdom of the flesh ; nothing is more at variance 
 with the grace of God than man's natural ability, and so as 
 to other things. Hence the only foundation of Christ's 
 kingdom is the abasement of men. And to this effect are 
 
 to denote the various obstacles, resembling a fortress, which exist, and 
 which are designed and adapted to oppose the truth and the triumph of 
 
 the Christian's cause. All these obstacles are sXrongXy fortified 
 
 The whole world is fortified against Christianity ; and the nations of the 
 earth have been engaged in little else, than in raising and strengthening 
 such strongholds for the space of six thousand years. The Christian re- 
 ligion goes forth against all the combined and concentrated powers of 
 resistance of the whole world ; and the warfare is to be waged against 
 every siron^Xy fortified place of error and of sin. These strong fortifixia- 
 tions of error and of sin are to be battered down and laid in ruins by our 
 spiritual weapons." — Barnes. — Ed. 
 
324 COMMENTARY ON THE CHAP. X. 6. 
 
 those expressions in the Prophets : The moon shall be 
 ashamed, and the sun shall be confounded, when the Lord 
 shall begin to reign in that day : Again, The loftiness of man 
 shall be bowed down, and the high looks of mortals shall be 
 abased, and the Lord alone shall be exalted in that day. (Isaiah 
 V. 15, and ii. 17.) Because, in order that God alone may 
 shine forth, it is necessary that the glory of the world should 
 vanish away. 
 
 5. And bring into captivity. I am of opinion, that, having 
 previously spoken more particularly of the conflict of spiritual 
 armour, along with the hinderances that rise up in opposition 
 to the gospel of Christ, he now, on the other hand, speaks 
 of the ordinary preparation, by which men must be brought 
 into subjection to him. For so long as we rest in our own 
 judgment, and are wise in our own estimation, we are far 
 from having made any approach to the doctrine of Christ. 
 Hence we must set out with this, that he who is wise must 
 become a fool, (1 Cor. iii. 18,) that is, we must give up our 
 own understanding, and renounce the wisdom of the flesh, 
 and thus we must present our minds to Christ empty that 
 he may fill them. Now the form of expression must be ob- 
 served, when he says, that he brings every thought into cap- 
 tivity, for it is as though he had said, that the liberty of the 
 human mind must be restrained and bridled, that it may not 
 be wise, apart from the doctrine of Christ ; and farther, that 
 its audacity cannot be restrained by any other means, than 
 by its being carried away, as it were, captive. Now it is by 
 the guidance of the Spirit, that it is brought to allow itself to 
 be placed under control, and remain in a voluntary captivity. 
 
 6. And are in readiness to avenge. This he adds, lest 
 insolent men should presumptuously lift themselves up in 
 opposition to his ministry, as if they could do so with im- 
 punity. Hence he says, that power had been given him — not 
 merely for constraining voluntary disciples to subjection to 
 Christ, but also for inflicting vengeance upon the rebellious,^ 
 and that his threats were not empty bugbears,^ but had the 
 
 ^ " Des rebelles et obstinez;" — " Upon the rebellious and obstinate." 
 2 « Pour faire peur (comme on dit) aux petits enfans ;" — " To frighten 
 (as they say) little children." 
 
CHAP. X. t). SECOND EPISTLE TO THE CORINTHIANS. 325 
 
 execution quite in readiness — to use the customary expres- 
 sion. Now this venofeance is founded on Christ's word— 
 whatsoever ye shall hind on earth shall he hound also in 
 heaven. (Matt, xviii. 18.) For although God does not thun- 
 der forth immediately on the minister's pronouncing the 
 sentence, yet the decision is ratified/ and will be accom- 
 plished in its own time. Let it, however, be always under- 
 stood, that it is when the minister fights with spiritual 
 armour. Some understand it as referring to bodily punish- 
 ments, by means of which the Apostles inflicted vengeance 
 upon contumacious and impious persons ; as for example, 
 Peter struck Ananias and Sapphira dead, and Paul struck 
 Elymas the sorcerer blind. (Acts v. 1-10, and xiii. 6-11.) 
 But the other meaning suits better, for the Apostles did not 
 make use of that power invariably or indiscriminately. 
 Paul, however, speaks in general terms — that he has ven- 
 geance ready at hand against all the disobedient. 
 
 When your ohedience shall he fulfilled. How prudently he 
 guards against alienating any by excessive severity ! For 
 as he had threatened to inflict punishment upon the rebel- 
 lious, that he may not seem to provoke them, he declares 
 that another duty had been enjoined upon him with regard 
 to them — simply that of making them obedient to Christ. 
 And, unquestionably, this is the proper intention of the 
 gospel, as he teaches both in the commencement and in the 
 close of the Epistle to the Romans. (Rom. i. 5, and xvi. 26.) 
 Hence all Christian teachers ought carefully to observe this 
 order, that they should first endeavour with gentleness to 
 bring their hearers to obedience, so as to invite them kindly 
 before proceeding to inflict punishment upon rebellion.^ 
 Hence, too, Christ^ has given the commandment as to loos- 
 ing before that of binding.^ 
 
 ^ " Ferme et stable ;" — " Firm and stable." 
 
 " " Auant qu'entrer a les raenacer, et leur denoncer la peine de rebel- 
 lion ;" — " Before proceedinjr to threaten them, and denounce upon them 
 the punishment of rebellion." 
 
 3 " Et pour ceste cause Jesus Christ luy-mesme ;" — " And for this reason 
 Jesus Christ himself.^' 
 
 * Calvin manifestly alludes here to John xx. 23, in commenting on 
 which he says, " As the embassy of salvation and of eternal life has been 
 committed to the Apostles, so, on the other hand, they have been armed 
 
326 COMMENTARY ON THE CHAP. X. 7. 
 
 7. Do ye look on things after the 7. Quse secundum faciem sunt vi- 
 outward appearance ? If any man detis : si quis sibi confidit, quia sit 
 trust to himself that he is Christ's, Christi, hoc reputet etiam ex se ipso 
 let him of himself think this again, rursum, quod sicuti ipse Christi, ita 
 that, as he is Christ's, even so are we et nos Christi. 
 
 Christ's. 
 
 8. For though I should boast some- 8. Nam etsi abundantius glorier 
 what more of our authority, which de potestate nostra, quam dedit no- 
 the Lord hath given us for edifica- bis Dominus in sedificationem, et non 
 tion, and not for your destruction, I in destructionem vestram, non pude- 
 should not be ashamed : fiam ; 
 
 9. That I may not seem as if I 9. Ne autem videar terrere vos 
 would terrify you by letters. per Epistolas. 
 
 10. For his letters, say they, are 10. (Siquidem Epistolse, inquiunt, 
 weighty and powerful ; but his bodily graves sunt ac robustse ; prgesentia 
 presence is weak, and his speech con- autem corporis infirma, et sermo con- 
 temptible, temptus.) 
 
 11. Let such an one think this, 11. Hoc cogitet qui talis est, quod 
 that such as we are in word by let- quales sumus absentes, sermone per 
 ters when we are absent, such will we Epistolas, tales sumus etiam prsesen- 
 be also in deed Avhen we are present, tes, opere. 
 
 7. That are according to appearance. In the first place, 
 the clause according to appearance, may be taken in two 
 ways : either as meaning the reality itself, visible and mani- 
 fest, or an outward mask/ that deceives us. The sentence, 
 too, may be read either interrogatively or affirmatively : nay 
 more, the verb ySXeTrere may be taken either in the impera- 
 tive mood, or in the subjunctive. I am rather of opinion, 
 however, that it is expressive of chiding, and that the Corin- 
 thians are reproved, because they suffered their eyes to be 
 dazzled with empty show. " You greatly esteem others 
 who swell out with mighty airs of importance, while you look 
 down upon me, because I have nothing of show and boast- 
 
 with vengeance against all the ungodly, who reject the salvation offered to 
 them, as Paul teaches. (2 Cor. x. 6.) But this is placed last in order, 
 because it was proper that the true and real design of preaching the gospel 
 should be first exhibited. That we are reconciled to God belongs to the 
 natiu-e of the gospel ; that believers are adjudged to eternal hfe may be 
 said to be accidentally connected with it. For this reason, Paul, in the 
 passage which I lately quoted, when he threatens vengeance against un- 
 behevers, immediately adds — after that your obedience shall have been ful- 
 filled ; (2 Cor. x. 6 ;) for he means, that it belongs peculiarly to the 
 gospel to invite all to salvation, but that it is accidental to it that it brings 
 destruction to any.'' — Calvin on John, vol. ii. p. 273. — Ed. 
 
 ' " La masque et apparence exterieure ;" — " An outward mask and ap- 
 pearance." 
 
CHAP. X. 8. SECOND EPISTLE TO THE CORINTHIANS. 327 
 
 ing/' For Christ himself contrasts the judgment that is ac- 
 cording to appearance with righteous judgment. (John vii.. 
 24, and viii. 15.) Hence he reproves the Corinthians, be- 
 cause, contenting themselves with show, or appearance, they 
 did not seriously consider, what kind of persons ought to be 
 looked upon as the servants of Christ. 
 
 If any one trusteth in himself — an expression that is full 
 of great confidence, for he takes it, as it were, for granted, 
 that he is so certainly a minister of Christ, that this distinc- 
 tion cannot be taken from him. " Whoever,'' says he, " is 
 desirous to be looked upon as a minister of Christ, must 
 necessarily count me in along with himself For what 
 reason ? ^' Let him," says he, " think for himself, for what- 
 ever things he may have in himself, that make him worthy 
 of such an honour, the same will he find in me.'' By this 
 he hinted to them, that, whoever they might be that reviled 
 him, ought not to be looked upon as the servants of Christ. 
 It would not become all to speak thus confidently, for it 
 might certainly happen — nay, it happens every day, that the 
 same claim is haughtily advanced by persons, that are of 
 no reputation, and are nothing else than a dishonour to 
 Christ.^ Paul, however, affirmed nothing respecting himself 
 but what he had openly given proof of by clear and sure 
 evidences among the Corinthians. Now should any one, 
 while destitute of all proof of the reality, recommend him- 
 self in a similar manner, what would he do but expose him- 
 self to ridicule? To trust in one's self is equivalent to 
 assuming to one's self power and authority on the pretext 
 that he serves Christ, while he is desirous to be held in 
 estimation. 
 
 8. For though I should boast more largely of my authority. 
 It was a sign of modesty, that he put himself into the num- 
 ber of those, whom he greatly excelled. At the same time, 
 he was not disposed to show such modesty, as not to retain 
 his authority unimpaired. He accordingly adds, that he 
 had said less than his authority entitled him to say ; for 
 he was not one of the ordinary class of ministers, but was 
 
 * " Vn tas de garnement ;" — " A band of profligates." 
 
328 COMMENTARY ON THE CHAP. X. 8. 
 
 even distinguished among the Apostles. Hence he says: 
 " Though I should boast more, I should not be ashamed, for 
 there will be good ground for it." He anticipates an objec- 
 tion, because he does not fail to speak of his own glory, 
 while at the same time he refrains from making farther 
 mention of it, that the Corinthians may understand, that, if 
 he boasts, it is against his will, as in truth the false Apostles 
 constrained him to it ; otherwise he would not have done so. 
 
 By the term power he means — the authority of his Apostle- 
 ship, which he had among the Corinthians, for, though all 
 the ministers of the word have the same office in common, 
 there are, nevertheless, degrees of honour. Now God had 
 placed Paul on a higher eminence than others, inasmuch as 
 he had made use of his endeavours for founding^ that 
 Church, and had in many ways put honour upon his Apostle- 
 ship. Lest, however, malevolent persons should stir up 
 odium against him, on the ground of his making use of the 
 term power, he adds the purpose for which it was given him 
 — the salvation of the Corinthians. Hence it follows, that 
 it ought not to be irksome to them, or grievous, for who 
 would not bear patiently, nay more, who would not love 
 what he knows to be of advantage to him ? In the mean 
 time, there is an implied contrast between his power, and 
 that in which the false Apostles gloried — which was of such 
 a nature, that the Corinthians received no advantage from 
 it, and experienced no edification. There can, however, be 
 no doubt, that all the ministers of the word are, also, fur- 
 nished with power ; for of what sort were a preaching of the 
 word, that was without power ? Hence it is said to all — 
 He that heareth you, heareth me ; he that rejecteth you, re- 
 jecteth me. (Luke x. 16.) 
 
 As, however, many, on false grounds, claim for themselves 
 what they have not, w^e must carefully observe, how far 
 Paul extends his power — so as to be to the edification of 
 believers. Those, then, who exercise power in the w^ay of 
 destroying the Church, prove themselves to be tyrants, and 
 robbers — not pastors. In the second place, we must observe, 
 
 ^ " Pour fonder et batir;"— "For founding and building up." 
 
CHAP. X. 8. SECOND EPISTLE TO THE CORINTHIANS. 329 
 
 that he declares, that it was given to him by God. He, 
 therefore, that is desirous to have any thing in his power to 
 do, must have God as the Author of his power. Others, it 
 is true, will boast of this also, as the Pope with full mouth 
 thunders forth, that he is Christ's vicar. But what evidence 
 does he give of this ?^ For Christ has not conferred power of 
 this kind upon dumb persons, but upon the Apostles, and his 
 other ministers, that the doctrine of his Gospel might not 
 be without defence. Hence the whole power of ministers is 
 included in the word — but in such a way, nevertheless, that 
 Christ may always remain Lord and Master. Let us, there- 
 fore, bear in mind, that in lawful authority these two things 
 are required — that it be given by God, and that it be ex- 
 ercised for the welfare of the Church. It is well known, 
 who they are, on whom God has conferred this power, and 
 in what way he has limited the power he has given. Those 
 exercise it in a proper manner, who faithfully obey his 
 commandment. 
 
 Here, however, a question may be proposed. " God says 
 to Jeremiah, Behold, I set thee over the nations, and king- 
 doms, to plant, and to pluck up, to build and to destroy. (Jer. 
 i. ] 0.) We have, also, found it stated a little before, (verse 
 5,) that the Apostles were set apart on the same footing — 
 that they might destroy every thing that exalted itself against 
 Christ. Nay more, the teachers of the gospel cannot build 
 up in any other way, than by destroying the old man. Be- 
 sides, they preach the gospel to the condemnation and de- 
 struction of the wicked." I answer that, what Paul says 
 here, has nothing to do with the wicked, for he addresses 
 the Corinthians, to whom he wished his Apostleship to be 
 beneficial. With regard to them, I say, he could do nothing 
 but with a view to edification. We have already observed, 
 also, that this was expressly stated, that the Corinthians 
 might know, that the authority of this holy man was not 
 assailed by any one but Satan, the enemy of their salvation, 
 while the design of that authority was their edification. 
 
 ^ " Mais que fait-il ? quel tesmoignage en rend-il, pour luy adiouster 
 foy ;" — " But what does he do ? what proof does he give of it, that credit 
 may be given him ?" 
 
330 COMMENTARY ON THE CHAP. X. 9. 
 
 At the same time, it is in other respects true in a general 
 way, that the doctrine of the gospel has in its own nature a 
 tendency to edification — not to destruction. For as to its 
 destroying, that comes from something apart from itself — 
 from the fault of mankind, while they stumble at the stone 
 that was appointed for them as d^. foundation. (1 Peter ii. 8.) 
 As to the fact, that we are renewed after the image of God 
 by the destmction of the old man — that is not at all at 
 variance with Paul's words, for in that case destruction is 
 taken in a good sense, but here in a bad sense, as meaning 
 the ruin of what is God's, or as meaning the destruction of 
 the soul — as if he had said, that his power was not injurious 
 to them, for instead of this the advantage of it for their sal- 
 vation was manifest. 
 
 9. That I may not seem to terrify. Again he touches on 
 the calumny which he had formerly refuted, (verse 1,) that 
 he was bold in his writings, while in their presence his courage 
 failed him. On this pretext they disparaged his writings.^ 
 " What ! " said they, " will he terrify us by letters when at a 
 distance, while, if present with us, he would scarcely venture 
 to mutter a word !'' Lest, therefore, his letters should have less 
 weight, he answers, that no objection is advanced against him, 
 that should either destroy or weaken his credit, and that of his 
 doctrine, for deeds were not to be less valued than words. He 
 was not less powerful in actions when present, than he was 
 by words when absent. Hence it was unfair, that his bodily 
 presence should be looked upon as contemptible. By deed, 
 here, he means, in my opinion, the efficacy and success of his 
 preaching, as well as the excellences that were worthy of an 
 Apostle, and his whole manner of life. Speech, on the other 
 hand, denotes — not the very substance of doctrine, but simply 
 the form of it, and the bark, so to speak : for he would have 
 contended for doctrine with greater keenness. The contempt, 
 however, proceeded from this — that he was deficient in that 
 ornament and splendour of eloquence, which secures favour.^ 
 
 1 «* lis rendoyent ses ecrits contemptibles ;" — " They made his writings 
 contemptible." 
 
 ' " Par laquelle on acquiert grace enuers les hommes ;" — " By which 
 they acquire favour among men.'* 
 
CHAP. X. ] 2. SECOND EPISTLE TO THE CORINTHIANS. 
 
 .331 
 
 12. For we dare not make our- 
 selves of the number, or compare 
 ourselves with some that commend 
 themselves : but they, measuring 
 themselves by themselves, and com- 
 paring themselves among them- 
 selves, are not wise. 
 
 13. But we Avill not boast of things 
 without our measure, but according 
 to the measure of the rule which 
 God hath distributed to us, a mea- 
 sure to reach even unto you. 
 
 14. For we stretch out ourselves 
 beyond our measure, as though we 
 reached not unto you; for we are 
 come as far as to you also in preach- 
 ing the gospel of Christ : 
 
 15. Not boasting of things with- 
 out our measure, that is, of other 
 men's labours ; but having hope, 
 when your faith is increased, that we 
 shall be enlarged by you according 
 to our rule abundantly, 
 
 16. To preach the gospel in the 
 regions beyond you, and not to boast 
 in another man's line of things made 
 ready to our hand. 
 
 17. But he that glorieth, let him 
 glory in the Lord. 
 
 18. For not he that commendeth 
 himself is approved, but whom the 
 Lord commendeth. 
 
 12. Non enim audemus nos qui- 
 busdam inserere aut comparare, qui 
 se ipsos commendant : verum ipsi 
 in se ipsis se metientes, et se ipsos 
 comparantes sibi, non sapiimt. 
 
 13. Nos autem non sine modo 
 gloriabimur, sed pro mensura re- 
 gulffi, quam nobis distribuit Deus : 
 mensura, inquam, perveniendi etiam 
 usque ad vos. 
 
 14. Non enim quasi ad vos non 
 perveniremus, supra modum exten- 
 dimus nos ipsos : siquidem usque ad 
 vos pertigimus in Evangelic Christi. 
 
 15. Non gloriantes sine modo in 
 alienis laboribus,^ spem autem ha- 
 bentes, crescente fide vestra in vobis, 
 nos magnificatum iri secundum nos- 
 tram regulam in exuberantiam. 
 
 16. Vi etiam ultra vos evange- 
 lizem, non in aliena regula, ut de iis, 
 quse parata sunt, glorier. 
 
 17. Cseterum qui gloriatur in 
 Domino glorietiu*. 
 
 18. Non enim qui se ipsum com- 
 mendat, ille probatus est : sed quem 
 Dominus commendat. 
 
 12. For we dare not. He says this by way of irony, for 
 afterwards he does not merely compare himself boldly with 
 them, but, deriding their vanity, he leaves them far behind 
 him. Now by this tVony he gives a stroke, not merely to 
 those foolish boasters,^ but also to the Corinthians, who en- 
 couraged them in their folly by their misdirected approba- 
 tion. " I am satisfied,'' says he, " with my moderate way ; 
 for I would not dare to put myself on a footing with your 
 Apostles, who are the heralds of their own excellence. In 
 the mean time, when he intimates that their glory consists of 
 mere speaking and boasting, he shows, how silly and worth- 
 
 1 " Ne nous glorifians point outre mesure es labeurs d'autres, ow, Ne 
 nous glorifians point en ce qui n'est point de nostre mesure, c'est a dire" 
 &c. ; — " Not boasting beyond measure in the labours of others, or, not 
 boasting in what is not within our measure, that is to sa^/," &c. 
 
 " "" " "■ * p. 98, n. 1. 
 
 2 Thrasones. — See vol. 
 
332 COMMENTARY ON THE CHAP. X. 1 2. 
 
 less they are, while he claims for himself deeds instead of 
 words, that is, true and solid ground of glorying. He may 
 seem, however, to err in the very thing for which he reproves 
 others, for he immediately afterwards commends himself I 
 answer, that his design must be taken into view, for those 
 do not aim at their own commendation, who, entirely free 
 from ambition, have no desire but to serve the Lord usefully.^ 
 As to this passage, however, there is no need of any other 
 explanation than what may be gathered from the words 
 themselves, for those are said to cow.mend themselves, who, 
 while in poverty and starvation as to true praise, exalt 
 themselves in vain-glorious boasting, and falsely give out, 
 that they are what they are not. This, also, appears from 
 what follows. 
 
 But they measure themselves by themselves. Here he points 
 out, as with his finger, their folly. The man that has but 
 one eye sees well enough among the blind : the man that 
 is dull of hearing hears distinctly enough among the totally 
 deaf Such were those that were satisfied with themselves, 
 and showed themselves off among others, simply because 
 they did not look to any that were superior to themselves, 
 for if they had compared themselves with Paul, or any one 
 like him, they would have felt constrained to lay aside im- 
 mediately that foolish impression which they entertained, 
 and would have exchanged boasting for shame. 
 
 For an explanation of this passage we need look no far- 
 ther than to the monks ; for as they are almost all of them 
 the most ignorant asses, and at the same time are looked 
 upon as learned persons, on account of their long robe and 
 hood, if any one has merely a slight smattering of elegant 
 literature, he proudly spreads out his feathers like a pea- 
 cock — a marvellous fame goes abroad respecting him — 
 among his companions he is adored.^ Were, however, the 
 
 > " Car ceux qui estans vuides de toute ambition, desirent seuleraent de 
 seruir a Dieu auec fruit et proufit, ne regardent point a se priser eux- 
 mesmes ;" — " For those who being void of all ambition, simply desire to 
 serve God with advantage and profit, have no view to exalt themselves." 
 
 2 " The principal places in the public schools of learning were filled very 
 frequently by monks of the mendicant orders. This unhappy circum- 
 stance prevented their emerging from that ignorance and darkness which 
 
CHAP. X. 13. SECOND EPISTLE TO THE CORINTHIANS. .333 
 
 mask of the hood laid aside/ and a thorough examination 
 entered upon, their vanity would at once be discovered. 
 Why so ? The old proverb holds good : " Ignorance is pert.''^ 
 But the excessively insolent arrogance of the monks^ pro- 
 ceeds chiefly from this — that they r)ieasure themselves by 
 themselves; for, as in their cloisters there is nothing but 
 barbarism,* it is not to be wondered, if the man that has 
 but one eye is a king among the blind. Such were Paul's 
 rivals, for inwardly they flattered themselves, not consider- 
 ing what virtues entitled a person to true praise, and how 
 far short they came of the excellence of Paul, and those like 
 him. And, certainly, this single consideration might justly 
 have covered them with shame, but it is the just punish- 
 ment of the ambitious, that by their silliness they expose 
 themselves to ridicule, (than which there is nothing that they 
 are more desirous to avoid,) and in place of glory, which 
 they are immoderately desirous of,^ they incur disgrace. 
 
 13. But we will not boast beyond our measure. He now 
 contrasts his own moderation with the folly of the false 
 Apostles,^ and, at the same time, he shows what is the true 
 measure of glorying — when we keep within the limits that 
 
 had so long enveloped them ; and it also rendered them inaccessible to 
 that auspicious light of improved science, whose salutary beams had 
 already been felt in several of the European provinces. The instructors 
 of youth, dignified with the venerable titles of Artists, Grammarians, 
 Physicians, and Dialecticians, loaded the memories of their laborious 
 pupils with a certain quantity of barbarous terms, arid and senseless dis- 
 tinctions, and scholastic precepts delivered in the most inelegant style, and 
 all such that could repeat this jargon with a certain readiness and rapidity 
 were considered as men of uncommon eloquence and erudition. The whole 
 body of the philosophers extolled Aristotle beyond all measure, while 
 scarcely any studied him, and none understood him." — Mosheim's Eccle- 
 siastical History, (Lond. 1825,) vol. iv. p. 22. — Ed. 
 
 ^ " Laisser derriere ceste masque de frocs et coqueluches ;" — " To 
 leave behind that mask of frocks and cowls." 
 
 " Our author quotes the same proverb in vol. i. p. 460 ; and also when 
 commenting on 1 Tim. i. 7. — Ed. 
 
 8 " Ceste arrogance intolerable des moines ;" — " This intolerable arro- 
 gance of the monks." 
 
 * " Pure barbaric et bestise ;" — " Mere barbarism and stupidity." 
 
 5 '•' liaquelle ils appetent par moyens mal propres ;" — '• Which they aim 
 at by improper means." 
 
 ^ " 11 oppose maintenant sa modestie a la sotte outrecuidance des faux- 
 apostres ;'' — "• He now contrasts his modesty with the foolish presumption 
 of the false Apostles." 
 
334 COMMENTARY ON THE CHAP. X. 13. 
 
 have been marked out for us by the Lord. " Has the Lord 
 given me such a thing ? I shall be satisfied with this mea- 
 sure. I shall not either desire or claim to myself any thing 
 more.'' This he calls the measure of his rule} For every 
 one's rule, according to which he ought to regulate himself 
 is this — God's gift and calling. At the same time, it is 
 not lawful for us to glory in Grod's gift and calling on our 
 own account, but merely in so far as it is expedient for the 
 glory of him, who is so liberal to us with this view — that 
 we may acknowledge ourselves indebted to him for every- 
 thing.^ ^ 
 
 A measure to reach. By this clause he intimates, that he 
 stands in no need of commendations expressed in words 
 among the Corinthians, who were a portion of his glory, as 
 he says elsewhere, (Phil. iv. 1,) ye are my crown. He carries 
 out, however, the form of expression, which he had previously 
 entered upon. " I have," says he, " a most ample field for 
 glorying, so as not to go beyond my own limits, and you are 
 one department of that field." He modestly reproves, how- 
 
 ^ " Within the measured and determinate limits of the stadium, the 
 athletse were bound to contend for the prize, which they forfeited without 
 hope of recovery, if they deviated even a little from the appointed course. 
 In allusion to this inviolable arrangement, the Apostle tells the Corin- 
 thians : We will not boast of things without our measure, &c. It may 
 help very much to understand this and the following verses, if, with Ham- 
 mond, we consider the terms used in them as agonistical. In this view of 
 them, the ' measure of the rule' (t« f^tT^ov rod kmvovos) alludes to the path 
 marked out, and bounded by a white hue, for racers in the Isthmian 
 games, celebrated among the Corinthians ; and so the Apostle represents 
 his work in preaching the gospel as his spiritual race, and the province to 
 which he was appointed as the compass or stage of ground, which God 
 had distributed or measured out (Ifii^ta-iv etlTO)) for him to run in. Ac- 
 cordingly, ' to boast without his measure,' (ver. 14, tU t« a/u,iT^et,) and to 
 * stretch himself beyond his measm-e,' (vTs^ixnivia-^on,') refer to one that ran 
 beyond or out of his line. ' We are come as far as to you' (ver. 14, 
 eix^i v/xMv l<p^affccfiiy) aUudes to him that came foremost to the goal; and 'in 
 another man's line' (ver. 16, Iv uXXor^lu xccvon) signifies — ' in the province 
 that was marked out for somebody else,' in allusion to the line by which 
 the race was bounded, each of the racers having the path which he ought 
 to run chalked out to him, and if one stepped over into the other's path 
 he extended himself over his line." — Paxton's Illustrations (" Manners and 
 Customs," vol. ii. pp. 218, 2\9.)—Ed. 
 
 * " Afin que nous luy facions hommage de tout ce que nous avons, con- 
 fessans le tenir de luy ;" — " That we may make acknowledgment to him 
 as to every thing that we have, confessing that we hold it from him." 
 
CHAP. X. 1 5. SECOND EPISTLE TO THE CORINTHIANS. 335 
 
 ever, their ingratitude/ in overlooking, in a manner, his 
 apostleship, which ought to have been especially in estima- 
 tion among them, on the ground of God's commendation of 
 it. In each clause, too, we must understand as implied, a 
 contrast between him and the false Apostles, who had no 
 such approbation to show. 
 
 14. For we do not overstretch. He alludes to persons who 
 either forcibly stretch out their arms, or raise themselves up 
 on their feet, when wishing to catch hold of what is not at 
 their hand,^ for of this nature is a greedy thirst for glory, nay 
 more, it is often more disgusting. For ambitious persons do 
 not merely stretch out their arms and lift up their feet, but 
 are even carried headlong with the view of obtaining some 
 pretext for glorying.^ He tacitly intimates that his rivals 
 were of this stamp. He afterwards declares on what ground 
 he had come to the Corinthians — because he had founded 
 their Church by his ministry. Hence he says, in the gospel 
 of Christ ; for he had not come to them empty,^ but had 
 been the first to bring the gospel to them. The preposition 
 in is taken by some in another way ; for they render it, by 
 the gospel, and this meaning does not suit ill. At the same 
 time, Paul seems to set off to advantage his coming to the 
 Corinthians, on the ground of his having been furnished 
 with so precious a gift. 
 
 15. In the labours of others. He now reproves more freely 
 the false Apostles, who, while they had put forth their hand 
 in the reaping of another man's harvest, had the audacity at 
 the same time to revile those, who had prepared a place for 
 them at the expense of sweat and toil. Paul had built up 
 the Church of the Corinthians — not without the greatest 
 
 ^ " Or en parlant ainsi, il taxe (modesteraent toutesfois) leur ingrati- 
 tude ;" — " But by speaking thus he reproves, (modestly, however,) their 
 ingratitude." 
 
 2 « "EKTinu is to extend, to stretch himselfe to the full of his measure: 
 v'Tci^iKri'iveo, to stretch himselfe beyond it, — to tenter himself far beyond his 
 scantling." — Leigh's Critica Sacra. — Ed. 
 
 * " Courent a bride auallee, et sont comme transportez a pour chasser 
 quelque couleur de ce glorifier ;" — " They rim with a loose bridle, and are, 
 as it were, hurried forward with the view of obtaining some pretext for 
 glorying." 
 
 * " Vuide ne despourueu ;" — " Empty nor unprovided." 
 
836 COMMENTARY ON THE CHAP. X. 1 7. 
 
 struggle, and innumerable difficulties. Those persons after- 
 wards come forward, and find the road made and the gate 
 open. That thej may appear persons of consequence, they 
 impudently claim for themselves what did not of right be- 
 long to them, and disparage Paul's labours. 
 
 But having hope. He again indirectly reproves the Cor- 
 inthians, because they had stood in the way of his making 
 greater progress in advancing the gospel. For when he says 
 that he hopes that, when their faith is increased the bound- 
 aries of his glorying will be enlarged, he intimates, that the 
 weakness of faith under which they laboured was the reason, 
 why his career had been somewhat retarded. " I ought now 
 to have been employed in gaining over new Churches, and 
 that too with your assistance, if you had made as much pro- 
 ficiency as you ought to have done ; but now you retard me 
 by your infirmity. I hope, however, that the Lord will grant, 
 that greater progress will be made by you in future, and that 
 in this way the glory of my ministry will be increased ac- 
 cording to the rule of the divine calling.''^ To glori/ in 
 things that have been prepa7^ed is equivalent to glorying in the 
 labours of others ; for, while Paul had fought the battle, they 
 enjoyed the triumph.^ 
 
 17. But he that glorieth. This statement is made by way 
 of correction, as his glorying might be looked upon as having 
 the aj^pearance of empty boasting. Hence he cites himself 
 and others before the judgment-seat of God, saying, that those 
 glory on good grounds, who are approved by Grod. To glory 
 in the Lord, however, is used here in a different sense from 
 what it bears in the first chapter of the former Epistle, (1 
 Cor. i. 31,) and in Jeremiah ix. 24. For in those passages it 
 means — to recognise God as the author of all blessings, in 
 such a way that every blessing is ascribed to his grace, 
 while men do not extol themselves, but glorify him alone. 
 
 ^ " Selon la regie et niesure de la vocation Diuine ;" — " According to 
 the rule and measure of the Divine calling." 
 
 2 " Car combien que S. Paul eust guerroje, toutesfois les autres tri- 
 omphoyent: c'est a dire, combien qu"il eust soustenu tout le fais et la 
 peine, les autres en raportoyent la gloire :" — " For although Paul had 
 fought the battle, yet others enjoyed the triumph : that is to say, though 
 he had borne all the burden and trouble, others carried off the glory." 
 
CHAP. X. 18. SECOND EPISTLE TO THE CORINTHIANS. 337 
 
 Here, however, it means — to place our glory at the disposal 
 of Grod alone,^ and reckon every thing else as of no value. For 
 while some are dependent on the estimation of men, and 
 weigh themselves in the false balance of public opinion, and 
 others are deceived by their own arrogance, Paul exhorts us" 
 to be emulous of this glory — that we may please the Lord, 
 by whose judgment we all stand or fall. 
 
 Even heathens say, that true glory consists in an upright 
 conscience.^ Now that is so much, but it is not all ; for, as 
 almost all are blind through excessive self-love, we cannot 
 safely place confidence in the estimate that we form of our- 
 selves. For we must keep in mind what he says elsewhere, 
 (1 Cor. iv. 4,) that he is not conscious to himself of anything 
 wrong, and yet is not thereby justified. What then ? Let us 
 know, that to God alone must be reserved the right of passing 
 judgment upon us ; for we are not competent judges in our 
 own cause. This meaning is confirmed by what follows — 
 for not he that commendeth himself is approved. " For it is 
 easy to impose upon men by a false impression, and this is 
 matter of every day occurrence. Let us, therefore, leaving 
 oif all other things, aim exclusively at this — that we may be 
 approved by God, and may be satisfied to have his approba- 
 tion alone, as it justly ought to be regarded by us as of more 
 value than all the applauses of the whole world. There was 
 one that said, that to have Plato's favourable judgment w^as 
 to him w^orth a thousand.^ The question here is not as to 
 the judgment of mankind, in respect of the superiority of 
 one to another, but as to the sentence of God himself, who 
 
 ^ " Et a ce qu'il en iugera ;" — " And according as he will judge of it.'* 
 
 ^ " The heathens, though they could never attain to a true, spiritually 
 
 sanctified, conscience, yet to live according to the natiural dictates thereof, 
 
 they accounted the only happiness, Nil consclre sibi. (To be conscious to 
 
 ones self of no crime, Hor. Ep. i. 1, 61,) was the only thing that made 
 
 happy Pindar called it, the good nurse in our old age. So great a 
 
 matter is it to have the testimony of a good conscience, void of offence, for 
 that is mille testes — more than all the testimonies in the world." — Burgesse 
 on 2 Cor. i. p. 385. — Ed. 
 
 ' The expression referred to occurs in the -OTitings of Cicero. " Plato 
 mihi unus est instar omnium ;" — " Plato, even singly, is to me equal to 
 all." — (Cic. Brut. 51.) Cicero says elsewhere, that " he would rather err 
 with Plato than think rightly with others." — (Cic. Tusc. i. 17.) — Ed. 
 VOL. II. y 
 
338 
 
 COMMENTARY ON THE 
 
 CHAP. XI. 1. 
 
 has it in his power to overturn all the decisions that men 
 have pronounced. 
 
 CHAPTER XL 
 
 1. Would to God ye could bear 
 with me a little in my folly : and 
 indeed bear with me. 
 
 2. For I am jealous over you with 
 godly jealousy : for 1 have espoused 
 you to one husband, that I may pre- 
 sent you as a chaste virgin to Christ. 
 
 3. But I fear, lest by any means, 
 as the serpent beguiled Eve through 
 his subtilty, so your minds should be 
 corrupted from the simplicity that is 
 in Christ. 
 
 4. For if he that cometh preach- 
 eth another Jesus, whom we have 
 not preached, or if ye receive an- 
 other spirit, which ye have not re- 
 ceived, or another gospel, which ye 
 have not accepted, ye might well 
 bear with him. 
 
 5. For I suppose I was not a whit 
 behind the very chiefest apostles. 
 
 6. But though /6e rude in speech, 
 yet not in knowledge ; but we have 
 been throughly made manifest among 
 you in all things. 
 
 1. Utinam tolerassetis me paulis- 
 per in insipientia mea : imo etiam 
 sufferte me.^ 
 
 2. Nam zelotypus sum erga vos 
 Dei zelo : adiunxi enim vos tuii viro, 
 ad exhibendam virginem castam 
 Christo. 
 
 3. Sed metuo, ne qua fiat,ut quem- 
 admodum serpens Evam decepit 
 versutia sua : ita corrumpantur 
 sensus vestri a simplicitate, quae est 
 in Christo. 
 
 4. Nam si is qui venit, (vel, si 
 quis veniens,) alium lesum prsedicat, 
 quem non prsedicavimus ; aut si alium 
 Spiritum accipitis, quem non accep- 
 istis: aut Evangelium aliud, quod 
 non accepistis, recte sustinuissetis. 
 
 5. Arbitror enim me nihilo inferi- 
 orem fuisse eximiis Apostolis. 
 
 6. Cseterum licet imperitus sim 
 sermone, non tamen scientia : verum 
 ubique manifesti fuimus in omnibus 
 erga vos. 
 
 1. Would that ye did hear with me. As he saw that the 
 ears of the Corinthians were still in part pre-engaged,^ he 
 has recourse to another contrivance, for he turns to express 
 a wish, as persons do when they do not venture openly to 
 entreat.^ Immediately afterwards, however, as if gathering 
 confidence, he nevertheless entreats the Corinthians to bear 
 with his folly. He gives the name of folly to that splendid 
 proclamation of his praises, which afterwards follows. Not 
 as if he were a fool in glorying ; for he was constrained to it 
 by necessity, and besides, he restrained himself in such a 
 
 1 " Mesme aussi supportez moy, ou, et certes vous me supportez ;" — 
 " Even so bear with me, or, and certainly you do bear with me." 
 
 2 " Des propos des faux apostres;"— "By the speeches of the false 
 apostles." 
 
 « " Ceux ausquels ilsont aflfaire ;" — " Those with whom they have to do." 
 
CHAP. XI. 2. SECOND EPISTLE TO THE CORINTHIANS. 339 
 
 manner, that no one could justly regard liim as going be- 
 yond bounds ; but as it is an unseemly thing to herald one's 
 own praises, and a thing that is foreign to the inclinations 
 of a modest man, he speaks by way of concession. 
 
 What I have rendered in the imperative — hear with me, 
 Chrysostom interprets as an affirmation, and certainly the 
 Greek word is ambiguous, and either sense suits sufficiently 
 well. As, however, the reasons that the Apostle subjoins 
 are designed to induce the Corinthians to bear with him, 
 and as we will find him afterwards expostulating with them 
 again on the ground of their not conceding anything to him, 
 I have followed the Old Interpreter.^ By saying, Would that, 
 &c., he had seemed to be distrustful ; now, as if correcting 
 that hesitation, he openly and fi'eely commands. 
 
 2. For I am jealous. Mark why it is that he acts the fool, 
 for jealousy hurries a man as it were headlong. "Do not 
 demand that I should show^ the equable temper^ of a man 
 that is at ease, and not excited by any emotion, for that 
 vehemence of jealousy, with which I am inflamed towards 
 you, does not suffer me to be at ease.'' As, however, there 
 are two kinds of jealousy — the one springing from self-love, 
 and of a wicked and perverse nature, while the other is 
 cherished by us on God's account,^ he intimates of what sort 
 his zeal is. For many are zealous — for themselves, not for 
 God. That, on the other hand, is the only pious and right 
 zeal, that has an eye to God, that he may not be defrauded 
 of the honours that of right belong to him. 
 
 For I have united you to one man. That his zeal was of 
 such a nature, he proves from the design of his preaching, 
 for its tendency was to join them to Christ in marriage, and 
 retain them in connection with him,* Here, however, he 
 gives us in his own person a lively picture of a good minister ; 
 
 1 The rendering of the Vulgate is as follows: " Sed supportate me." 
 (" But bear with me.") Wiclif (1380) reads : " But also supporte ye me." 
 Tyndale (1534) also renders in the imperative, as follows: " Yee, and I 
 pray you forbeare me." — Ed. 
 
 2 " Vne equalite et moderation •" — " An evenness and moderation." 
 
 ^ " De laquelle nous sommes esmeus pour I'amour de nostre Dieu ;" — 
 " By M'hich we are influenced out of love to our God." 
 
 * " Et les faire perseuerer en saincte conionction auec luy ;" — " And to 
 lead them to persevere in a holy connection with him." 
 
34)0 COMMENTARY ON THE CHAP. XI. 3. 
 
 for One alone is tlie Bridegroom of the Church — the Son of 
 Grod. All ministers are the friends of the Bridegroom, as 
 the Baptist declares respecting himself (John iii. 29.) 
 Hence all ought to be concerned, that the fidelity of this 
 sacred marriage remain unimpaired and inviolable. This 
 they cannot do, unless they are actuated by the dispositions 
 of the Bridegroom, so that every one of them may be as 
 much concerned for the purity of the Church, as a husband 
 is for the chastity of his wife. Away then with coldness and 
 indolence in this matter, for one that is cold^ will never be 
 qualified for this office. Let them, however, in the mean 
 time, take care, not to pursue their own interest rather than 
 that of Christ, that they may not intrude themselves into 
 his place, lest while they give themselves out as his para- 
 nymphs,^ they turn out to be in reality adulterers, by alluring 
 the bride to love themselves. 
 
 To present you as a chaste virgin. "We are married to 
 Christ, on no other condition than that we bring virginity as 
 our dowry, and preserve it entire, so as to be free from all 
 corruption. Hence it is the duty of ministers of the gospel 
 to purify our souls, that they may be chaste virgins to Christ ; 
 otherwise they accomplish nothing. Now we may under- 
 stand it as meaning, that they individually present them- 
 selves as chaste virgins to Christ, or that the minister pre- 
 sents the whole of the people, and brings them forward into 
 Christ's presence. I approve rather of the second interpreta- 
 tion. Hence I have given a different rendering from Erasmus.^ 
 
 3. But I fear. He begins to explain, what is the nature 
 of that virginity of which he has made mention — our cleav- 
 ing to Christ alone, sincerely, with our whole heart. God, 
 indeed, everywhere requires from us, that we be joined with 
 him in body and in spirit, and he warns us that he is a 
 jealous God, (Exod. xx. 5,) to avenge with the utmost 
 severity the wrong done to him, in the event of any one's 
 
 * " Quiconque est froid et lasche ;" — " Whoever is cold and indolent." 
 « " Paranymphos ;" — " Friends of the bridegroom." The reader will 
 find the office and duties oi paranymph detailed at considerable length by 
 Dr. Adam Clarke, when commenting on John iii. 29. — Ed. 
 
 8 The rendering of Erasmus, as stated by Beza, (who, like Calvin, dis- 
 approves of it,) is " ut exhiberetis ;" — " that ye may present." — Ed. 
 
CHAP. XI. 3. SECOND EPISTLE TO THE CORINTHIANS. 341 
 
 drawing back from him. This connection, however, is ac- 
 complished in Christ, as Paul teaches in Ephesians, (v. 25, 
 27.) He points out, however, at present the means of it — 
 when we remain in the pure simplicity of the gospel, for, as 
 in contracting marriages among men, there are written con- 
 tracts^ drawn out, so the spiritual connection between us 
 and the Son of God is confirmed by the gospel, as a kind of 
 written contract.^ Let us maintain the fidelity, love, and 
 obedience, that have been there promised by us ; he will be 
 faithful to us on his part. 
 
 Now Paul says that he is concerned, that the minds of the 
 Corinthians may not be corrupted from the simplicity that is 
 in Christ. Paul, it is true, says in Greek et? Xpcarov, which 
 Erasmus renders towards Christ,^ but the Old Interpreter 
 has come nearer, in my opinion, to Paul's intention,* because 
 by the simplicity that is in Christ is meant, that which keeps 
 us in the unadulterated and pure doctrine of the gospel, and 
 admits of no foreign admixtures.^ By this he intimates that 
 men's minds are adulterated,^ whenever they turn aside, even 
 in the least degree, to the one side or to the other, from the 
 pure doctrine of Christ. Nor is it without good reason, for 
 who would not condemn a matron as guilty of unchastity, 
 so soon as she lends an ear to a seducer ? So in like man- 
 ner we, when we admit wicked and false teachers, who are 
 
 ^ TahulcB. — Juvenal makes use of this term in the same sense : " Sig- 
 natse tabulce ;" — " The marriage contract is signed." — ^^(Juv. ii. 119.) See 
 also Juv. ix. 75. — Ed. 
 
 ^ " Est conferme et establi par I'Euangile, comme par vn instrument 
 authentique ;" — " Is confirmed and established by the gospel, as by an 
 authentic instrument." 
 
 ^ Beza, while, like Calvin, he views the expression lU rov Xpurrov as 
 meaning " in Christ," makes mention of the rendering of Erasmus, adding 
 a note of explanation, " Quce erat erga Christum, nempe quia pure ac 
 simpliciter illi obtemperabatis ;" — " Which was towards Christ ; that is, 
 inasmuch as you obeyed him in purity and simpHcity." Cranmer (1539) 
 renders as follows : " Euen so youre wyttes shuld be cornipte from the 
 singlenes that ye had toward Christ." — Ed. 
 
 * The rendering of the Vulgate is the same as that adopted by Calvin, 
 " A simpUcitate quse est in Christo ;" — " From the simpUcity which is in 
 Christ."— ^c?. 
 
 5 " Corruptions et desguisemens venans d'ailleurs :" — " Corruptions and 
 disguises springing from some other sources." 
 
 « " S'abbastardissent, corrompent, et debauchent ;" — " Are adulterated, 
 corrupted, and debauched." 
 
342 COMMENTARY ON THE CHAR XI. 4. 
 
 Satan's vile agents, show but too clearly, that we do not 
 maintain conjugal fidelity towards Christ. We must also 
 take notice of the term simplicity, for Paul's fear was not, 
 lest the Corinthians should all at once openly draw back al- 
 together from Christ, but lest, by turning aside, by little 
 and little, from the simplicity which they had learned, so as 
 to go after profane and foreign contrivances, they should 
 at length become adulterated. 
 
 He brings forward a comparison — as the serpent beguiled 
 Eve through his suhtilty. For if false teachers have a show 
 of wisdom, if they have any power of eloquence for per- 
 suading, if they plausibly insinuate themselves into the 
 minds of their hearers, and instil their poison by fawning 
 artifices, it was in a similar way that Satan also beguiled 
 Eve, as he did not openly declare himself to be an enemy, 
 but crept in privily under a specious pretext. 
 
 4. For if he that cometk He now reproves the Corin- 
 thians for the excessive readiness, which they showed to re- 
 ceive the false apostles. For while they were towards Paul 
 himself excessively morose and irritable,^ so that on any, 
 even the least occasion, they were off'ended if he gave them 
 even the slightest reproof, there was, on the other hand, 
 nothing that they did not bear with, on the part of the false 
 Apostles. They Avillingly endured their pride, haughtiness, 
 and unreasonableness. An absurd reverence of this nature 
 he condemns, because in the mean time they showed no dis- 
 crimination or judgment. " How is it that they take^ so much 
 liberty with you, and you submit patiently to their control ? 
 Had they brought you another Christ, or another gospel, or 
 another Spirit, different from what you received through my 
 hands, I would assuredlj^ approve of your regard for them, 
 for they would be deserving of such honour. But as they 
 have conferred upon you nothing, that I had not given you 
 previously, what sort of gratitude do you show in all but 
 adoring those, to whom you are indebted for nothing, while 
 
 1 " Trop chagrins, difficiles, mal-aises a contenter, et faciles a estre 
 irritez ;" — " Excessively fretful, hard to please, not easily satisfied, and 
 very readily provoked." 
 
 * " Entreprenent et vsurpent;" — " Assiune and usurp." 
 
CHAP. XL 5. SECOND EPISTLE TO THE CORINTHIANS. 343 
 
 you despise me, through whom God has bestowed upon you 
 so many and so distinguished benefits?'' Such is the rever- 
 ence that is shown even at this day by Papists towards their 
 pretended Bishops. For while they are oppressed by their 
 excessively harsh tyranny/ they submit to it without diffi- 
 culty ; but, at the same time, do not hesitate to treat Christ 
 himself with contempt.^ 
 
 The expressions — another Christ, and another gospel, are 
 made use of here in a different sense from what they bear 
 in Gal. i. 8. For another is used there in opposition to what 
 is true and genuine, and hence it means false and counter- 
 feit. Here, on the other hand, he means to say — " If the 
 gospel had come to you through their ministry, and not 
 through mine." 
 
 5. For I reckon that I am. He now convicts them of in- 
 gratitude, by removing the only thing that could serve as 
 an excuse for them, for he shows that he is on a level, even 
 with the chief of the Apostles. The Corinthians, therefore, 
 were ungrateful^ in not esteeming him more highly, after 
 having found him, by experience, to be such ; while, on the 
 other hand, the authority that was justly due to him, they 
 transferred to persons of no value. For the sake of mo- 
 desty, however, he says that he reckons so, while the thing 
 was known and manifest to all. His meaning, however, is, 
 that God had honoured his Apostleship with no less distin- 
 guished marks of favour, than that of John or Peter. Now 
 the man that despises the gifts of God, which he himself 
 recognises, cannot clear himself from the charge of being 
 spiteful and ungrateful. Hence, wherever you see the gifts 
 of God, you must there reverence God himself:^ I mean, 
 
 » " Leur dure et insupportable tyrannie ;" — " Their harsh and intolerable 
 tyranny." 
 
 2 " Mais de Christ, il ne leur en chaut, et ne font point de conscience de 
 I'auoir en mespris ;" — " But as for Christ, they do not care for him, and 
 they make no scruple to hold him in contempt." 
 
 ^ " Monstroyent bien en cela leur ingratitude ;" — " Showed clearly in 
 this their ingratitude." 
 
 * " En quelque Heu que nous apperceuerons les dons de Dieu, il faut que 
 la il soit honore de nous, et que nous luy portions reuerence ;" — " Wherever 
 we recognise the gifts of God, he must there be honoured by us, and we 
 must give him reverence." 
 
344 COMMENTARY ON THE CHAP. XI. 6. 
 
 that every one is worthy of honour, in so far as he is distin- 
 guished by graces received from God, and especially if any 
 advantage has redounded to thee from them. 
 
 6. But though I am rude. There was one thing,^ in which 
 he might appear, at first view, to be inferior — that he was 
 devoid of eloquence. This judgment,^ therefore, he antici- 
 pates and corrects, while he acknowledges himself, indeed, to 
 be rude and unpolished in speech, while at the same time 
 he maintains that he has knowledge. By speech here he 
 means, elegance of expression ; and by knowledge he means, 
 the very substance of doctrine. For as man has both a soul 
 and a body, so also in doctrine, there is the thing itself that 
 is taught, and the ornament of expression with which it is 
 clothed. Paul, therefore, maintains that he understands, 
 what should be taught, and what is necessary to be known, 
 though he is not an eloquent orator, so as to know how to 
 set off his doctrine by a polished and eloquent manner of 
 expression. 
 
 It is asked, however, whether elegance of speech^ is not 
 also necessary for Apostles ; for how will they otherwise be 
 prepared for teaching ? Knowledge might perhaps suffice for 
 others, but how could a teacher be dumb ? I answer, that, 
 while Paul acknowledges himself to be rude in speech, it is 
 not as though he were a mere infant, but as meaning, that 
 he was not distinguished by such splendid eloquence as 
 others, to whom he yields the palm as to this, retaining for 
 himself what was the principal thing — the reality itself,^ 
 while he leaves them talkativeness without gravity. If, 
 however, any one should inquire, why it is that the Lord, 
 who made mens tongues, (Exod. iv. 11,) did not also endow 
 so eminent an apostle with eloquence, that nothing might 
 be wanting to him, I answer, that he was furnished with a 
 sufficiency for supplying the want of eloquence. For we see 
 and feel, what majesty there is in his writings, what eleva- 
 tion appears in them, what a weight of meaning is couched 
 
 » " II n'y auoit que ceci seul;" — " There was only this one thing." 
 2 " Ce fol iugement;" — « This foolish judgment." 
 
 ' " La faculte de bien parler et auec grace ;" — " The power of speaking 
 well and gracefully." 
 * " La substance de la chose ;" — " The substance of the thing." 
 
CHAP. XL 6. SECOND EPISTLE TO THE CORINTHIANS. 345 
 
 under them, what power is discovered in them. In fine, 
 they are thunderbolts, not mere words. Does not the effi- 
 cacy of the Spirit appear more clearly in a naked rusticity 
 of words, (so to speak,) than under the disguise of elegance 
 and ornament ? Of this matter, however, we have treated 
 more largely in the former Epistle.^ In short, he admits, as 
 far as words are concerned, what his adversaries allege by 
 way of objection, while he denies in reality what they hold 
 forth. Let us also learn, from his example, to prefer deeds 
 to words, and, to use a barbarous but common proverb — 
 '' Teneant alii quid nominis, nos autem quid rei ;" — " Let 
 others know something of the name, but let us know some- 
 thing of the reality."'^ If eloquence is superadded, let it be 
 regarded by us as something over and above ; and farther, 
 let it not be made use of for disguising doctrine, or adul- 
 terating it, but for unfolding it in its genuine simplicity. 
 
 But everywhere. As there was something magnificent in 
 placing himself on a level with the chief Apostles, that this 
 may not be ascribed to arrogance, he makes the Corinthians 
 judges, provided they judge from what they have themselves 
 experienced ; for they had known sufficiently well, from 
 many proofs, that he did not boast needlessly, or without 
 good reason. He means, therefore, that he needs not make 
 use of words, inasmuch as reality and experience afford clear 
 evidence of every thing that he was about to say.^ 
 
 7. Have I committed an offence 7. Num illud peccavi, quod me 
 
 in abasing myself, that ye might be ipsum humihaverim,* ut vos exaltar- 
 
 exalted, because I have preached to emini : quod gratuito Evangelium 
 
 you the gospel of God freely ? Dei prsedicaverim vobis ? 
 
 ^ See Calvin on the Corinthians, vol. i. pp. 75-77. 
 
 ^ " Et afin que i'vse d'vn prouerbe des Latins barbare, commun toutesfois 
 — ' Que les autres scachent les mots, mais que nous ayons bonne cognois- 
 sance de la chose ;' " — " And to use a proverb of the Latins, barbarous, 
 indeed, but common — ' Let others know the words, but let us have a good 
 acquaintance with the reality.' " Tymme, in his translation of Calvin on 
 the Corinthians, (1573,) renders this proverb as follows : " Let other haue 
 the shell, so we may haue the kemell." — Ed. 
 
 * " Monstrent au doit tout ce qu'il en pomroit dire ;" — " Show with the 
 finger every thing that he might be prepared to say as to it." 
 
 * " En ce que ie me suis humilie moy mesme, ou, abbaisse ;" — " Because 
 I have humbled or abased mvself." 
 
346 COMMENTARY ON THE CHAP. XI. 7. 
 
 8. I robbed other churches, taking 8. Cseteras Ecclesias depraedatiis 
 wages of t)mn^ to do you service. sum accepto ab ilhs stipendio, quo 
 
 vobis inservirem. 
 
 9. And when I was present with 9. Et quum apud vos essem et 
 you, and wanted, I was chargeable egerem, non onerosus fui cuiquam ;^ 
 to no man : for that which was lack- nam quod mihi deerat, suppleverunt 
 ing to me the brethren which came fratres, qui venerant ex Macedonia ; 
 from Macedonia supplied ; and in all et in omnibus sic me servavi, ne cui 
 things I have kept myself from being essem onerosus, atque ita servabo. 
 burdensome vmto you, and so will I 
 
 keep myself. 
 
 10. As the truth of Christ is in 10. Est Veritas Christi in me, quod 
 me, no man shall stop me of this hsec gloriatio non interrumpetur 
 boasting in the regions of Achaia. contra me in regionibus Achaise. 
 
 11. Wherefore? because I love 11. Quapropter? an quod non 
 you not ? God knoweth. diligam vos ? Deus novit. 
 
 12. But what I do, that I Avill do, 12. Verum quod facio, idem et 
 that I may cut off' occasion from faciam : ut amputem occasionem iis 
 them which desire occasion; that qui cupiunt occasionem, ut in quo 
 wherein they glory, they may be gloriantur, reperiantur, quemadmo- 
 found even as we. dum et nos. 
 
 7. Have I committed an offence ? His liumility was cast 
 up to liim by way of reproach, while it was an excellence 
 that was deserving of no ordinary- commendation. Humi- 
 lity here means — voluntary abasement ; for in conducting 
 himself modestly, as if he had nothing in him that was par- 
 ticularly excellent, so that many looked upon him as one of 
 tlie common 23eople, he had done that for the advantage of 
 the Corinthians. For the man was inflamed with so great 
 a desire,^ and so great an anxiety for their salvation, that 
 he made a regard to himself a secondary consideration. 
 Hence he says, that he had of his own accord made a 
 surrender of his own greatness, that they might become 
 great through his abasement. For his design was, that he 
 might promote their salvation. He now indirectly charges 
 them with ingratitude, in imputing to him as a fault so pious 
 a disposition — not indeed for the purpose of reproaching 
 him, but with the view of restoring them so much the bet- 
 ter to a sound mind. And certainly, he wounded them more 
 
 ^ " Je n'ay foidle personne, ou, ne suis point deuenu lasche en besongne 
 au dommage de quelqu'Mi ;"— " I was not burdensome to any one, or, I 
 did not become remiss in labour to the hurt of any one." 
 
 2 " Car ce sainct Apostre estoit tellement embrasse du desir :" — " For 
 this holy Apostle was to such a degree inflamed with desire." 
 
CHAP. XI. 8. SECOND EPISTLE TO THE CORINTHIANS. 347 
 
 severely by speaking ironically, than if lie had spoken in a 
 simple way, and without a figure. He might have said : 
 " What is this ? Am I despised by you, because I have 
 lowered myself for your advantage V The questioning, how- 
 ever, which he makes use of, was more forcible for putting 
 them to shame. 
 
 Because I preached freely. This is a part of his abase- 
 ment. For he had given up his own right, as though his 
 condition had been inferior to that of others ; but such was 
 the unreasonableness of some of them, that they esteemed 
 him the less on that account, as if he had been undeserving 
 of remuneration. The reason, why he had given his services 
 to the Corinthians gratuitously, is immediately subjoined — 
 for he did not act in this manner everywhere, but, as we 
 have seen in the former Epistle,^ there was a danger of his 
 furnishing the false Apostles with a handle against him. 
 
 8. I robbed other churches. He has intentionally, in my 
 opinion, made use of an offensive term, that he might the 
 more forcibly express the unreasonableness of the matter — 
 in respect of his being despised by the Corinthians. " I 
 have,'' says he, " procured pay for myself from the spoils of 
 others, that I might serve you. While I have thus spared 
 you, how unreasonable it is to make me so poor a return ! " 
 It is, however, a metaphor, that is taken from what is cus- 
 tomary among soldiers ; for as conquerors take S2:>oils from 
 the nations that they have conquered, so every thing that 
 Paul took from the Churches that he had gained to Christ 
 was, in a manner, the spoils of his victories, though, at the 
 same time, he never would have taken it from persons against 
 their will, but what they contributed gratuitously was, in a 
 manner, due by right of spiritual warfare.^ 
 
 ^ See Calvin on the Corinthians, vol. i. p. 288. 
 
 * The word iffvXntra, rendered in our authorized version robbed, is de- 
 rived from ffvXt], spoils, and comes originally from the Hebrew verb 7?^ 
 (shalal), which is frequently employed to denote spoiling, or making booty. 
 (See Isaiah x. 6; Ezek. xxix. 19.) — "The word ia-vXyiiret" says Barnes, 
 " means properly, ' I spoiled, plundered, robbed,' but the idea of Paul here 
 is, that he, as it were,^ robbed them, because he did not render an equivalent 
 for what they gave him. They supported him, Avhen he was labouring for 
 another people. A conqueror who plunders a country gives 7io equivalent 
 for what he takes. In this sense only could Paul say, that he had plun- 
 
848 COMMENTARY ON THE CHAP. XL 11. 
 
 Observe, however, that he says that he had been in want, 
 for he vi^ould never have been a burden to them, had he not 
 been constrained by necessity. He, nevertheless, in the 
 mean time, laboured with his hands, as we have seen before, 
 (1 Cor. iv. 1 2,) but as the labour of his hands was not sufficient 
 for sustaining life, something additional was contributed by 
 the Macedonians. Accordingly he does not say, that his 
 living had been furnished to him by the Macedonians,^ but 
 merely that they had supplied what was wanting. We have 
 spoken elsewhere of the Apostle's holy prudence and dili- 
 gence in providing against dangers.^ Here we must take 
 notice of the pious zeal of the Macedonians, who did not 
 hesitate to contribute of their substance for his pay, that 
 the gospel might be proclaimed to others, and those, too, 
 that were wealthier than themselves. Ah ! how few Mace- 
 donians are there in the present day, and on the other hand 
 how many Corinthians you may find everywhere ! 
 
 10. The truth of Christ is in me. Lest any one should 
 suspect, that Paul's words were designed to induce the Co- 
 rinthians to be more liberal to him in future, and endeavour 
 to make amends for their error in the past, he affirms with 
 an oath, that he would take nothing from them, or from 
 others in Achaia, though it were offered to him. For this 
 manner of expression — the truth of Ch7'ist is in me, is in the 
 form of oath. Let me not be thought to have the truth of 
 Christ in me if I do not retain this glorying among the in- 
 habitants of Achaia. Now Corinth was in Achaia.^ 
 
 11. 75 it because I love you not ? Those that we love, we 
 treat with greater familiarity. Lest the Corinthians, there- 
 fore, should take it amiss, that he refused their liberality, 
 while he allowed himself to be assisted by the Macedonians, 
 and even declared with an oath that he would do so still, 
 
 dered the Church at Philippi. His general principle was, that ' the labourer 
 was worthy of his hire ;' and that a man was to receive his support from 
 the people for whom he laboured, (See 1 Cor. ix. 7-14,) but this rule he 
 had not observed in this case." — Ed. 
 
 1 " II ne dit pas que les Macedoniens luy eussent donne tout ce qui luy 
 estoit necessaire ;" — " He does not say that the Macedonians had given him 
 every thing that was necessary." 
 
 * « See p. 300. 
 
 * " See Calvin on the Corinthians, vol. i. p. 37. 
 
CHAP. XL 12. SECOND EPISTLE TO THE CORINTHIANS. 349 
 
 he anticipates that suspicion also. And by the figure term- 
 ed anthypophora^ he asks, as it were in their name, whether 
 this is a token of a malevolent mind ? He does not return 
 a direct answer to the question, but the indirect answer that 
 he returns has much more weight, inasmuch as he calls God 
 to be a witness of his good disposition towards them. You 
 see here, that in the course of three verses^ there are two 
 oaths, but they are lawful and holy, because they have a good 
 design in view, and a legitimate reason is involved. Hence 
 to condemn indiscriminately all oaths is to act the part of 
 fanatics, who make no distinction between white and black.^ 
 12. But what I do. He again explains the reason of his 
 intention.* The false Apostles, with the view of alluring to 
 themselves ignorant persons, took no pay. Their serving 
 gratuitously was a show of uncommon zeal.^ If Paul had 
 availed himself of his right, he would have given them occa- 
 sion to raise their crest, as if they had been greatly superior 
 to him. Paul, accordingly, that he might give them no oc- 
 casion of doing injury, did himself, also, preach the Gospel, 
 free of charge, and this is what he adds — that he is desirous 
 to cut off occasion from those that desire occasion. For the 
 false Apostles were desirous to insinuate themselves by this 
 artifice, and to detract, in proportion to this, from Paul's 
 credit, if they were superior to him in any respect. He says, 
 that he will not give them this advantage. " They will be 
 found,'' says he, " on a level with us in that glorying which 
 
 ^ " Pour repoudre a robjection ;" — " With the view of replying to the 
 objection." — See Calvin on the Corinthians, vol. i. p. 281, n. 1. 
 
 * " Ces trois lignes ;" — " These three lines." 
 
 * " An oath is to be used, when other means are deficient ; and more 
 particularly, we are then only to swear, when the honour of God is con- 
 cerned, or Religion and Christianity is falsely accused; and these are 
 public grounds. To which we may add the good of the Commonwealth : 
 or we are to swear upon a particular occasion to clear ourselves from false 
 accusations and crimes charged upon us, if otherwise oiu: innocency cannot 
 appear ; or in the behalf of others, when they shall suflfer either in name, 
 hfe, or estate, and we are required thereunto by the Magistrate, that so 
 justice may proceed." — Burgesseon2 Cor. i. p. 681. — See Calvin's Har- 
 mony, vol. i, p. 294. — Ed. 
 
 * " C'estoit vne fausse monstre de quel que zele excellent, de seruir sans 
 rien prendre;" — "It was a false show of eminent zeal, to serve without 
 taking any thing." 
 
 ^ " De la resolution qu'il a prinse en cest endroit ;" — " Of the resolution 
 that he had taken as to this matter." 
 
350 COMMENTARY ON THE CHAP. XI. 13. 
 
 they would wish to have for themselves exclusively.'' This, 
 however, is a useful admonition in connection with cutting 
 off occasion from the wicked, as often as they desire one. 
 For this is the only way to overcome them — not in the way 
 of furnishing them with arms through our imprudence/ 
 
 13. For such are false apostles, de- 13. Siquidem istiusmodi pseudo- 
 
 ceitful workers, transforming them- apostoli ; operarii dolosi sunt, qui 
 
 selves into the apostles of Christ. transformant se in Apostolos Christi. 
 
 14! And no marvel; for Satan 14. Neque id mirum: quando- 
 
 himself is transformed into an angel quidem ipse Satanas transfiguratur 
 
 of light. in Angelum lucis. 
 
 15. Therefore i^ ^s no great thing 15. Non magnum igitur, si et 
 
 if his ministers also be transformed ministri iUius transformant se, perin- 
 
 as the ministers of righteousness : de aesi essent ministri iustitiae : quo- 
 
 whose end shall be according to their rum finis erit secundum opera ipso- 
 
 works. rum. 
 
 13. For such are false Apostles. While he has already 
 taken away from them what they chiefly desired, yet, not 
 contented with having put himself on a level with them with 
 respect to that in which they w^ere desirous to excel, he 
 leaves them nothing for which they deserve any commenda- 
 tion. It was apparently a laudable thing to despise money, 
 but he says, that they make use of a pretence for the pur- 
 pose of deceiving, exactly as if a harlot were to borrow the 
 apparel of a decent matron. For it was necessary to pull 
 off the mask, which obscured the glory of God. 
 
 They are deceitful workers, says he, that is — they do not 
 discover their wickedness at first view, but artfully insinuate 
 themselves under some fair pretext.^ Hence they require 
 to be carefully and thoroughly sifted, lest we should receive 
 persons as servants of Christ, as soon as any appearance of 
 excellence is discovered. Nor does Paul in malice and envy 
 put an unfavourable construction upon what might be looked 
 upon as an excellence, but, constrained by their dishonesty, 
 he unfolds to view the evil that lay hid, because there was 
 a dangerous profanation of virtue in pretending to burn with 
 greater zeal than all the servants of Christ. 
 
 ^ " Par nostre imprudence et inconsideration ;" — " By our imprudence 
 and inconsideration." 
 
 2 " S'insinuent finement sans qu'on y prene garde ;" — " They artfully 
 insinuate themselves, imless one be on liis guard against them." 
 
CHAP. XI. 14. SECOND EPISTLE TO THE CORINTHIANS. 351 
 
 14. Aiid no marvel. It is an argument from the greater 
 to the less. " If Satan, who is the basest of all beings, nay, 
 the head and chief of all wicked persons, transforms him- 
 self, what will his ministers do V We have experience of 
 both every day, for when Satan tempts us to evil, he does 
 not profess to be what he really is. For he would lose his 
 object, if we were made aware of his being a mortal enemy, 
 and opposer of our salvation. Hence he always makes use 
 of some cloak for the purpose of insnaring us, and does not 
 immediately show his horns, (as the common expression is.) 
 but rather makes it his endeavour to appear as an angel. 
 Even when he tempts us to gross crimes, he makes use, 
 nevertheless, of some pretext that he may draw us, when we 
 are off our guard, into his nets. What then, if he attacks 
 us under the appearance of good, nay, under the very title 
 of God ? His life-guards imitate, as I have said, the same 
 artifice. These are golden preambles — " Vicar of Christ'' — 
 " Successor of Peter'' — " Servant of God's servants," but let 
 the masks be pulled off, and w^ho and what will the Pope be 
 discovered to be ? Scarcely will Satan himself, his master, 
 surpass so accomplished a scholar in any kind of abomina- 
 tion. It is a well known saying as to Babylon, that she 
 gives poison to drink in a golden cup. (Jer. li. 7.) Hence 
 we must be on our guard against masks. 
 
 Should any one now ask, " Shall we then regard all with 
 suspicion ?" I answer, that the Apostle did not by any means 
 intend this ; for there are marks of discrimination, which it 
 were the part of stupidity, not of prudence, to overlook. He 
 was simply desirous to arouse our attention, that we may 
 not straightway judge of the lion from the skin.^ For if we 
 are not hasty in forming a judgment, the Lord will order it 
 so that the ears of the animal will be discovered ere long. 
 Farther, he was desirous in like manner to admonish us, in 
 forming an estimate of Christ's servants, not to regard masks, 
 but to seek after what is of more importance. Ministers of 
 righteousness is a Hebraism for faithful and upright persons? 
 
 1 " Comme porte le prouerbe des Latins ;" — " As the proverb in use 
 among the Latins runs." 
 
 a Beza takes the same view of this expression : " Nee enim illi dicuntiu: 
 
352 COMMENTARY ON THE CHAP. XL 16. 
 
 15. Whose end shall he. He adds this for the consolation 
 of the pious. For it is the statement of a courageous man, 
 who despises the foolish judgments of men, and patiently 
 waits for the day of the Lord. In the mean time, he shows 
 a singular boldness of conscience, which does not dread the 
 judgment of Grod. 
 
 16. I say again, Let no man think 16. Iterum dico, ne quis me pu- 
 me a fool : if otherwise, yet as a fool tet insipientem esse : alioqui iam 
 receive me, that I may boast myself etiam ut insipientem accipite me, ut 
 a little. paululum quiddam et ego glorier. 
 
 17. That which I speak, I speak 17. Quod dico, non dico secundum 
 it not after the Lord, but as it were Dominum, sed velut per insipien- 
 foolishly, in this confidence of boast- tiam : in hac audacia gloriationis. 
 
 18. Seeing that many glory after 18. Quandoquidem multi glorian- 
 the flesh, I will glory also. tur secundum carnem, et ego glo- 
 
 riabor. 
 
 19. For ye suffer fools gladly, see- 19. Libenter enim suffertis insi- 
 ing ye yourselves are wise. pientes : quum sitis ipsi sapientes. 
 
 20. For ye suffer, if a man bring 20. Suffertis enim, si quis vos in 
 you into bondage, if a man devour servitutem adigit, si quis exedit, si 
 you, if a man take of you, if a man quis accipit, si quis attoUit sese, si 
 exalt himself, if a man smite you on quis vos in faciem csedit. 
 
 the face. 
 
 21. I speak as concerning re- 21. luxta contumeliam loquor, 
 proach, as though we had been weak, perinde quasi nos infirmi fuerimus : 
 Howbeit, whereinsoever any is bold, imo in quocunque audet aliquis, per 
 (I speak foolishly,) I am bold also. insipientiam loquor, ego quoque au- 
 
 deo. 
 
 16./ say again. The Apostle has a twofold design. He 
 has it partly in view to expose the disgusting vanity of the 
 false Apostles, inasmuch as they were such extravagant 
 trumpeters of their own praises ; and farther, to expostulate 
 with the Corinthians, because they shut him up to the ne- 
 cessity of glorying, contrary to the inclinations of his own 
 mind. " / say again," says he. For he had abundantly 
 shown previously, that there was no reason, why he should 
 
 sese transfigurare in Satanam, sed in ministros probos et integros, quibus 
 opponuntur VoXioi. Hoc enim declarat epitheton justitioe ex Hebraeorum 
 idiotismo ;" — " For they are not said to transform themselves into Satan, 
 but into ministers, who are honest and upright, as contrasted with those 
 who are QoXio,) deceitful. For this is the import of the epithet, of right- 
 eousness, according to the Hebrew idiom." Another instance of the same 
 Hebrew idiom is noticed by Calvin in p. 196. — Ed. 
 
CHAP. XL 17. SECOND EPISTLE TO THE CORINTHIANS. 353 
 
 be despised. He had also shown at the same time, that he 
 was very unlike others, and therefore ought not to have his 
 grounds of glorying estimated according to the rule of their 
 measure. Thus he again shows, for what purpose he had 
 hitherto gloried — that he might clear his apostleship from 
 contempt ; for if the Corinthians had done their duty, he 
 would not have said one word as to this matter. 
 
 Otherwise now as a fool. " If I am reckoned by you a 
 fool, allow me at least to make use of my right and liberty 
 — that is, to speak foolishly after the manner of fools.'' Thus 
 he reproves the false Apostles, who, while they were exceed- 
 ingly silly in this respect, were not merely borne with by 
 the Corinthians, but were received with great applause. He 
 afterwards explains what kind of folly it is — the publishing 
 of his own praises. While they did so without end and 
 without measure, he intimates that it was a thing to whi<3h 
 he was unaccustomed ; for he says, for a little while. For I 
 take this clause as referring to time, so that the meaning is, 
 that Paul did not wish to continue it long, but assumed, as 
 it were, for the moment, the person of another, and imme- 
 diately thereafter laid it aside, as we are accustomed to pass 
 over lightly those things that are foreign to our object, while 
 fools occupy themselves constantly (eV Trapepyoif;)^ in matters 
 of inferior moment. 
 
 17. What I speak, 1 speak not after the Lord. His dis- 
 position, it is true, had an eye to God, but the outward ap- 
 pearance^ might seem unsuitable to a servant of the Lord. 
 At the same time, the things that Paul confesses respecting 
 himself, he, on the other hand, condemns in the false Apos- 
 tles.^ For it was not his intention to praise himself, but 
 simply to contrast himself with them, with the view of hum- 
 bling them.'' Hence he transfers to his OAvn person what 
 
 1 The term crajs^yav denotes — a matter of mere secondary importance. 
 Thus Thucydides (vi. 58) says, «? qIk Ix <ra{i^yov rov ■xoXifx.ov Ivoiuro — who 
 did not make the war a secondary consideration. — Ed. 
 
 2 " La facon exterieure en laquelle il procede ;" — " The outward manner 
 in which he goes to work." 
 
 8 " C'est plustos afin de les condamner es faux-Apostres ;" — " It is rather 
 with the view of condemning them in the false Apostles," 
 
 * « Afin de leur abbaisser le caquet :" — " With the view of bringmg 
 down their talk." 
 
 VOL. IL Z 
 
354 COMMENTARY ON THE CHAP. XL 19. 
 
 belonged to tliem, that he may thus open the eyes of the 
 Corinthians. What I have rendered boldness, is in the Greek 
 virdcrraaL^, as to the meaning of which term we have spoken 
 in the ninth chapter. (2 Cor. ix. 4.) Subject-matter^ or sub- 
 stance, unquestionably, would not be at all suitable here.^ 
 
 18. Since many glory. The meaning is — " Should any 
 one say to me, by way of objection, that what I do is faulty, 
 what then as to others ? Are not they my leaders ? Am I 
 alone, or am I the first, in glorying according to the flesh ? 
 Why should that be reckoned praiseworthy in them, that is 
 imputed to me as a fault ?" So far then is Paul from ambi- 
 tion in recounting his own praises, that he is contented to 
 be blamed on that account, provided he exposes the vanity 
 of the false apostles. 
 
 To glory after the flesh, is to boast one's self, rather in. 
 what has a tendency towards show, than in a good con- 
 science. For the term flesh, here, has a reference to the 
 world — when we seek after praise from outward masks, which 
 have a sbowy appearance before the world, and are regarded 
 as excellent. In place of this term he had a little before 
 made use of the expression — in appearance. (2 Cor. x. 7.) 
 
 19. For ye bear with fools willingly. He calls them wise — 
 in my opinion, ironically. He was despised by them, which 
 could not have been, had they not been puffed up with the 
 greatest arrogance.^ He says, therefore : " Since you are 
 so wise, act the part of wise men in bearing with me, whom 
 you treat with contempt, as you would a fool." Hence I 
 infer, that this discourse is not addressed to all indiscrimi- 
 nately, but some particular persons are reproved, who con- 
 ducted themselves in an unkind manner.* 
 
 1 Calvin refers here to the rendering of Erasmus, and of the Vulgate. 
 The term employed by Erasmus is argtmientum (^subject-matter.) In ac- 
 cordance with this, Cranmer's version (1539) reads, " in this matter of 
 boastinge." The Vulgate makes use of the term substantia, (substance.) 
 WicKf (1380) reads, " in this substaunce of glorie." The Rheims version 
 (1582), "in this substance of glorying." — Ed. 
 
 * " (ilertes il ne conueniendroit pas bien yci de traduire m.atiere ou sub- 
 stance, combien que le mot signifie quelque fois cela ;" — " Certainly it 
 would not be suitable here to render it subject-matter or substance, though 
 the word sometimes bears that meaning." 
 
 3 " D'vne merueilleuse arrogance ;" — " With an amazing arrogance." 
 
 * " Enuers luy;" — " Towards him." 
 
CHAP. XI. 20. SECOND EPISTLE TO THE CORINTHIANS. 355 
 
 20. For ye hear luith it, if any one. There are three ways 
 in which this may be understood. He may be understood 
 as reproving the Corinthians in irony, because they could 
 not endure any thing, as is usually the case with effeminate 
 persons ; or he charges them with indolence, because they 
 had given themselves up to the false Apostles in a disgrace- 
 ful bondage ; or he repeats, as it were, in the person of an- 
 other, what was spitefully aifirmed respecting himself,^ as if 
 he claimed for himself a tyrannical authority over them. 
 The second meaning is approved by Chrysostom, Ambrose, 
 and Augustine, and hence it is commonly received ; and, 
 indeed, it corresponds best with the context, although the 
 third is not less in accordance with my views. For we see, 
 how he was calumniated from time to time by the malevo- 
 lent, as if he domineered tyrannically, while he was very 
 far from doing so. As, however, the other meaning is more 
 generally received, I have no objection, that it should be 
 held as the true one. 
 
 Now this statement will correspond with the preceding 
 one in this way : " You bear with every thing from others, 
 if they oppress you, if they demand what belongs to you, 
 if they treat you disdainfully. Why then will you not bear 
 with me, as they are in no respect superior to me ?'^ For as 
 to his saying that he is not weak, he means that he had been 
 endowed by God with such excellent graces, that he ought 
 not to be looked upon as of the common order. For the 
 word weak has a more extensive signification, as we shall 
 see again ere long. 
 
 It has been the invariable custom, and will be so to the 
 end, to resist contumaciously^ the servants of God, to get 
 enraged on the least occasion,^ to grumble and murmur in- 
 cessantly, to complain of even a moderate strictness,^ to hold 
 all discipline in abhorrence ; while, on the other hand, they 
 
 ^ " Ce que malicieusement on disoit de luy pour le rendre odieux ;" — 
 " What they said of him maliciously, with the view of making him odious." 
 
 2 " De resister et contredire opiniastrement ;" — " To resist and contra- 
 dict obstinately." 
 
 3 " Se corroucer aigrement contr' eux a la moindre occasion ;"— « To be 
 fiercely enraged against them on the least occasion." 
 
 * " Se plaindre de leur seuerite, en disant qu'elle est excessiue ;" — " To 
 complain of their strictness, by saying that it is excessive." 
 
356 COMMENTARY ON THE CHAP. XI. 21. 
 
 put themselves under servile subjection to false apostles, 
 impostors, or mere worthless pretenders, give them liberty 
 to do any thing whatever, and patiently submit to and 
 endure, whatever burden they may choose to impose upon 
 them. Thus, at the present day, you will scarcely find one 
 in thirty, who will put his neck willingly under Christ's 
 yoke, while all have endured with patience a tyranny so 
 severe as that of the Pope. Those very persons are all at 
 once in an uproar,^ in opposition to the fatherly and truly 
 salutary reproofs of their pastors, who, on the other hand, 
 had formerly swallowed down quietly every kind of insult, 
 even the most atrocious, from the monks.^ Are not those 
 worthy of Antichrist's torturing rack, rather than of Christ's 
 mild sway, who have ears so tender and backward to listen 
 to the truth ? But thus it has been from the beginning. 
 
 21. Nay J in whatsoever. Paul had asked, why the Corin- 
 thians showed more respect to others than to him, while he 
 had not been by any means weak, that is, contemptible. He 
 now confirms this, because, if a comparison had been entered 
 upon, he w^ould not have been inferior to any one in any 
 department of honour. 
 
 22. Are they Hebrews ? so am I. 22. Hebrsei sunt? ego quoque. 
 Are they Israelites ? so am I. Are Israelitfe sunt ? ego quoque : semen 
 they the seed of Abraham ? so am I. Abrahas simt ? ego quoque. 
 
 23. Are they ministers of Christ? 23. Ministri Christi sunt? desi- 
 (I speak as a fool,) I am more : in piens loquor, plus ego ; in laboribus 
 labours more abundant, in stripes abundantius, in plagis supra modum, 
 above measure, in prisons more fre- in carceribus copiosius, m mortibus 
 quent, in deaths oft. ssepe. 
 
 24. Of the Jews five times receiv- 24. A ludseis quinquies quadra- 
 ed I forty stripes save one. ginta plagas accepi ima minus. 
 
 25. Thrice was I beaten with rods, 25. Ter virgis csesus sum, semel 
 once was I stoned, thrice I sufiered lapidatus sum, ter naufragium feci, 
 shipwreck, a night and a day I have noctes et dies egi in profundo. 
 been in the deep ; 
 
 26. in journey ings often, m perils 26. In itineribus saepe, periculis 
 of waters, in perils of robbers, in fluminum, periculis latronum, peri- 
 perils by wci/ie own countrymen, in culis ex genere, periculis ex Gentibus, 
 perils by the heathen, in perils in pericuhs in urbe, periculis in deserto, 
 
 1 " lis tempestent et grincent les dents ;" — " They storm and gnash their 
 teeth." 
 
 2 « Toutes sortes d'iniures et outrages horribles que les moines leur 
 faisoyent;" — " All sorts of horrible injm-ies and insults that the monks 
 could inflict upon them." 
 
CHAP. XI. 22. SECOND EPISTLE TO THE CORINTHIANS. 357 
 
 the city, m perils in the -^vilderness, periculis in mari, periculis in falsis 
 
 in perils in the sea, m perils among fratribus : 
 false brethren; 
 
 27. In weariness and painfdness, 27. In labore et molestia, in vi- 
 in watchings often, in hunger and giliis ssepe, in fame et siti, in ieiun<» 
 thirst, in fastings often, in cold and iis sajpe, in frigore et nuditate : 
 nakedness. 
 
 28. Besides those things that are 28. Prseter ea quae extrinsecus 
 without, that which cometh upon me accidunt, quotidiana mea moles,i 
 daily, the care of all the Churches. sollicitudo omnium Ecclesiarum. 
 
 29. Who is weak, and I am not 29. Quis infirmatur, et ego non 
 weak ? who is offended, and I burn infirmor ? quis offenditur, et ego non 
 not ? uror ? 
 
 22. He now, by enumerating particular instances, lets 
 them see more distinctly, that he would not by any means 
 be found inferior, if matters came to a contest. And in the 
 first place, he makes mention of the glory of his descent, of 
 which his rivals chiefly vaunted. " If,'' says he, " they boast 
 of illustrious descent, I shall be on a level with them, for I 
 also am an Israelite, of the seed of Abraham." This is a 
 silly and empty boast, and yet Paul makes use of three 
 terms to express it ; nay more, he specifies, as it were, three 
 different marks of excellence. By this repetition, in my 
 opinion, he indirectly reproves their folly, inasmuch as they 
 placed the sum-total^ of their excellence in a thing that was 
 so trivial,^ and this boasting was incessantly in their mouth, 
 so as to be absolutely disgusting, as vain men are accustomed 
 to pour forth empty bravadoes as to a mere nothing. 
 
 As to the term Hehreius, it appears from Gen. xi. 14, that 
 
 it denotes descent, and is derived from Heher ; and farther, 
 
 it is probable, that Abraham himself is so called in Gen. xiv. 
 
 13, in no other sense than this — that he was descended from 
 
 that ancestor.'* Not altogether without some appearance of 
 
 truth is the conjecture of those, who explain the term to 
 
 mean those dvjelling beyond the river. ^ We do not read, it 
 
 ^ " La pesanteur ordinaire des affaires que i'ay ; ou, il y a ce qui m'as- 
 siege de iour en iour ;" — " The ordinary burden of affairs which I have ; or, 
 there is that which besieges me from day to day," 
 
 2 " Proram et puppim;" — " The prow and stem." 
 
 3 « Vne chose si vaine, et de si petite consequence ;" — " A thing so 
 empty, and of so small importance." 
 
 * " Qu'il estoit descendu d' Heber de pere en fils ;" — " That he was de- 
 scended from Heber, from father to son." 
 
 5 « Vray est que la coniecture de ceux qui disent qu'ils sont ainsi appelez 
 comme habitans outre la riuiere, n'est pas du tout sans couleur ;" — " It is 
 
358 COMMENTABY ON THE CHAP XI. 23. 
 
 is true, that any one was called so before Abraham, who had 
 passed over the river, when he quitted his native country, 
 and afterwards the appellation came to be a customary one 
 among his posterity, as appears from the history of Joseph. 
 The termination, however, shows that it is expressive of 
 descent, and the passage, that I have quoted, abundantly 
 confirms it.^ 
 
 23. Are they ministers of Christ ? Now when he is treat- 
 ing of matters truly praiseworthy, he is no longer satisfied 
 with being on an equality with them, but exalts himself 
 above them. For their carnal glories he has previously been 
 scattering like smoke by a breath of wind,^ by placing in 
 opposition to them those which he had of a similar kind ; 
 but as they had nothing of solid worth, he on good grounds 
 separates himself from their society, when he has occasion 
 to glory in good earnest. For to be a servant of Christ is a 
 thing that is much more honourable and illustrious, than to 
 be the first-born among all the first-born of Abraham's pos- 
 terity. Again, however, with the view of providing against 
 calumnies, he premises that he speaks as a fool. " Imagine 
 this,'' says he, " to be foolish boasting : it is, nevertheless, 
 true." 
 
 In labours. By these things he proves that he is a more 
 eminent servant of Christ, and then truly we have a proof 
 that may be relied upon, when deeds instead of words are 
 brought forward. He uses the term labours here in the 
 plural number, and afterwards labour. What difference there 
 
 true, that the conjecture of those who say that they are so called, as dwell- 
 ing beyond the river, is not without some appearance of truth." 
 
 1 " The word ''Hebrew' signified properly owe who was from beyond, 
 ("•"l^V from "l^V to pass, to pass over,) hence applied to Abraham, because 
 he had come from a foreign land ; and the word denoted properly a 
 foreigtur — a man from the land or country beyond ("13^) the Euphrates. 
 
 The name Israelite denoted properly one descended from Israel or Jacob, 
 and the difference between them was, that the name Israelite, being a 
 patronymic derived from one of the founders of their nation, was in use 
 among themselves ; the name Hebrew was applied by the Canaanite to 
 them, as having come from beyond the river, and was the current name 
 among foreign tribes and nations." — Barnes. — Ed. 
 
 2 " Car quant a leurs gloires charnelles, qui n'estoyent que choses vaines, 
 iusques yci il les a fait esuanoir comme en soufflant dessus :" — " For as 
 to their carnal glories, which were but vain things, he has hitherto made 
 them vanish by, as it were, blowing upon them." 
 
CHAP. XI. 24. SECOND EPISTLE TO THE CORINTHIANS. 359 
 
 is between the former and the latter I do not see, unless 
 perhaps it be, that he speaks here in a more general way, 
 including those things that he afterwards enumerates in 
 detail. In the same way we may also understand the term 
 deaths to mean any kind of perils that in a manner threat- 
 ened present death, instances of which he afterwards speci- 
 fies. " I have given proof of myself in deaths often, in labours 
 oftener still.'' He had made use of the term deaths in the 
 same sense in the first chapter. (2 Cor. i. 10.) 
 
 24. From the Jews. It is certain that the Jews had at 
 that time been deprived of jurisdiction, but as this was a 
 kind of moderate punishment (as they termed it) it is pro- 
 bable that it was allowed them. Now the law of God was 
 to this effect, that those who did not deserve capital punish- 
 ment should be beaten in the presence of a judge, (Deut. 
 XXV. 2, 8,) provided not more than forty stripes were in- 
 flicted, lest the body should be disfigured or mutilated by 
 cruelty. Now it is probable, that in process of time it be- 
 came customary to stop at the thirty-ninth lasli,^ lest per- 
 haps they should on any occasion, from undue wannth, 
 exceed the number prescribed by God. Many such precau- 
 tions,^ prescribed by the Rabbins,^ are to be found among the 
 Jews, which make some restriction upon the permission that 
 the Lord had given. Hence, perhaps, in process of time, (as 
 
 1 The custom of excepting one stripe from the forty is made mention of 
 by Josephus : ^rx^ya? ^/a? xnTovffris Titra-x^oixovra, "forty stripes save one." 
 (Joseph. Antiq. lib. iv. cap. viii. sect. 21.) It is noticed by Woljiiis, 
 that the Jews in modern times make use of the same number of stripes — 
 thirty-nine — in punishing offenders, there being evidence of this from what 
 is stated by Uriel Acosta, who, in his Life, subjoined by Limborch to his 
 Conversation with a learned Jew, declares that he had in punishment of 
 his departure from the Jews, received stripes up to that number. — Ed. 
 
 2 « Plusieurs semblables pouruoyances et remedes inuentez par les Rab- 
 bins :" — " Many similar provisions and remedies, invented by the Rab- 
 bins." 
 
 » « The Mishna gives this as a rule, (Mish. Maccoth. fol. xxii. 10,) 
 « How often shall he, the culprit, be smitten? Ans. nn« PDH D^VIDPX, 
 forty stripes, wanting one, i.e., with the number which is nighest to forty.' 
 . . . « They also thought it right to stop under forty, lest the person 
 who counted should make a mistake, and the criminal get more iha,n forty 
 stripes, which would be injustice, as the law required only forty.' " — Dr. 
 A. Clarke. "As the whip was formed of three cords, and every stroke 
 was allowed to count for three stripes, the number of strokes never ex- 
 ceeded thirteen, which made thirty-nine stripes.'" — Bloowjield. — Ed. 
 
360 COMMENTARY ON THE CHAP. XL 25. 
 
 things generally deteriorate,) they came to think, that all 
 criminals should be beaten with stripes to that number, 
 though the Lord did not prescribe, how far severity should 
 go, but where it was to stop ; unless perhaps you prefer to 
 receive what is stated by others, that they exercised greater 
 cruelty upon Paul. This is not at all improbable, for if they 
 had been accustomed ordinarily to practise this severity upon 
 all, he might have said that he was beaten according to 
 custom. Hence the statement of the number is expressive 
 of extreme severity. 
 
 25. Thrice was I beaten with rods. Hence it appears, 
 that the Apostle suffered many things, of which no mention 
 is made by Luke ; ^ for he makes mention of only one stoning,^ 
 one scourging, and one shipwreck. We have not, however, a 
 complete narrative, nor is there mention made in it of every 
 particular that occurred, but only of the principal things. 
 
 ^j perils from the nation he means those that befell him 
 from his own nation, in consequence of the hatred, that was 
 kindled against him among all the Jews. On the other 
 hand, he had the Grentiles as his adversaries ; and in the 
 third j)lace snares were laid for him hj false brethren. Thus 
 it happened, that for Christ's name's sake he was hated by 
 all. (Matt. x. 22.) Bj fastings I understand those that are 
 voluntary, as he has spoken previously of hunger and want 
 
 1 Seep. 41. 
 
 ^ " Once was I stoned." Paley remarks in his " Horae Paulinae," that 
 this clause, " when confronted with the history," (contained in the Acts of 
 the Apostles,) " furnishes the nearest approach to a contradiction, without 
 a contradiction being actually incurred, of any that he remembers to have 
 met with." While the narrative contained in the Acts of the Apostles 
 gives an account of only one instance in which Paul was actually stoned, 
 (Acts xiv. 19,) there was, previously to that, "an assault" made upon Paul 
 and Barnabas at Iconium, " both of the Gentiles, and also of the Jews, 
 with their rulers, to use them despitefully, and to stone them, but they 
 were ware of it, and fled unto Lystra and Derbe." (Acts xiv. 5, 6.) 
 " Now had the ' assault,' " says Paley, " been completed ; had the history 
 related that a stone was thrown, as it relates that preparations were made 
 both by Jews and Gentiles to stone Paul and his companions ; or even 
 had the account of this transaction stopped, without going on to inform 
 us that Paul and his companions were aivare of their danger and Jled, a 
 contradiction between the history and the Apostle would have ensued. 
 Truth is necessarily consistent ; but it is scarcely possible that independent 
 accounts, not having truth to guide them, should thus advance to the very 
 brink of contradiction without falhng into it." — Ed. 
 
CHAP. XL 28. SECOND EPISTLE TO THE CORINTHIANS. 361 
 
 Such were the tokens by which he showed himself, and on 
 good grounds, to be an eminent servant of Christ. For how 
 may we better distinguish Christ's servants than by proofs 
 so numerous, so various, and so important ? On the other 
 hand, while those effeminate boasters^ had done nothing for 
 Christ, and had suffered nothing for him, they, nevertheless, 
 impudently vaunted. 
 
 It is asked, however, whether any one can be a servant of 
 Christ, that has not been tried with so many evils, perils, 
 and vexations ? I answer, that all these things are not in- 
 dispensably requisite on the part of all;^ but where these 
 things are seen, there is, undoubtedly, a greater and more 
 illustrious testimony afforded. That man, therefore, who 
 will be signalized by so many marks of distinction, will not 
 despise those that are less illustrious, and less thoroughly 
 tried, nor will he on that account be elated with pride ; 
 but still, whenever there is occasion for it, he will be pre- 
 pared, after Paul's example, to exult with a holy triumph, 
 in opposition to pretenders ^ and worthless persons, pro- 
 vided he has an eye to Christ, not to himself — for nothing 
 but pride or ambition could corrupt and tarnish all these 
 praises. For the main thing is — that we serve Christ with 
 a pure conscience. All other things are, as it were, ad- 
 ditional. 
 
 28. Besides those things that are without. " Besides those 
 things," says he, " which come upon me from all sides, and 
 are as it were extraordinary, what estimate must be formed 
 of that ordinary burden that constantly presses upon me — 
 the care that I have of all the Churches.'' The care of all 
 the Churches he appropriately calls his ordinary burden. For 
 I have taken the liberty of rendering eTricrvcrrao-cv in this 
 way, as it sometimes means — whatever presses upon us.'* 
 
 1 " Thrasones." — See Calvin on the Corinthians, vol. i. p. 98, n. 1. 
 
 ^ " 11 n'est pas necessairement reqiiis que tons vniversellement endurent 
 toutes telles fascheries ;" — " It is not indispensably requisite that all uni- 
 versally endure all such vexations.'"' 
 
 ^ " Des mercenaires ;" — "Hirelings." 
 
 * The word (iTio-uffTuinsy is translated or rather paraphrased by Beza 
 as follows : " Agmen illud in me consurgens ;" — " That troop which rises 
 up together against me."' He adds by way of explanation : " Certum est 
 enim e!r/<rw<rTa<r/y dici multitudinem quae adversus ahquem coierit, idque non 
 
362 COMMENTARY ON THE CHAP. XI. 29. 
 
 Whoever is concerned in good earnest as to the Church of 
 God, stirs up himself and bears a heavy burden, which 
 presses upon his shoulders. What a picture we have here 
 of a complete minister, embracing in his anxieties and aims 
 not one Church merely, or ten, or thirty, but all of them 
 together, so that he instructs some, confirms others, exhorts 
 others, gives counsel to some, and applies a remedy to the 
 diseases of others ! Now from Paul's words we may infer, 
 that no one can have a heartfelt concern for the Churches, 
 without being harassed with many difficulties ; for the 
 government of the Church is no pleasant occupation, in which 
 we may exercise ourselves agreeably and with delight of 
 heart,^ but a hard and severe warfare, as has been previ- 
 ously mentioned, (2 Cor. x. 4,) — Satan from time to time 
 giving us as much trouble as he can, and leaving no stone 
 unturned to annoy us. 
 
 29. Who is weak. How many there are that allow all 
 offences to pass by unheeded — who either despise the infir- 
 mities of brethren, or trample them under foot ! This, how- 
 ever, arises from their having no concern for the Church. 
 For concern, undoubtedly, produces G-vjjbTrdOeiav, {sympathy,)^ 
 which leads the Minister of Christ to participate in the feel- 
 ings of all,^ and put himself in the place of all, that he may 
 suit himself to all. 
 
 semel, sed repetitis vicibus. Qiiia igitur multiplices erant curae, quarum 
 tanquam agmine magis ac magis veluti obruebatur, Apostolus usus est 
 translatitie hoc vocabulo, admodum significanter ;" — " For it is certain that 
 l-riffvffTa.ffiv denotes a multitude that has come together against any one, 
 and that not once merely, but in repeated instances. As, therefore, there 
 were manifold cares, by which rushing upon him like a troop, more and 
 more, he was in a manner overwhelmed, the Apostle, by way of metaphor, 
 made use of this term very significantly." Raphelius considers the term 
 to be synonymous with an expression made use of by Cicero : " concursus 
 occupationum ;" — " a crowding together of engagements." — (Cic. Fam. vii. 
 
 ^ " Car le gouernement de I'Eglise n'est pas vne occupation ioyeuse pom- 
 nous exercer tout doucement, et par maniere de passe-temps et exercice 
 gracieux pour recreer nos esprits ;" — " For the government of the Church 
 is not a pleasant occupation for exercising om-selves quite agreeably, and 
 by way of pass-time, and an agreeable exercise for refreshing our minds." 
 
 ^ See Calvin's Harmony, vol. ii. p. 232. 
 
 3 " Prend en soy les afflictions de tous ;" — " Take upon himself the afflic- 
 tions of all." 
 
CHAP. XI. 81. SECOND EPISTLE TO THE CORINTHIANS. 363 
 
 30. If I must needs glory, I will 30. Si gloriari oportet, in iis quse 
 glory of the things which concern infirmitatis mese sunt gloriabor. 
 mine infirmities. 
 
 31. The God and Father of our 31. Deus et Pater Domini nostri 
 Lord Jesus Christ, which is blessed lesu Christi novit, qui est benedic- 
 for evermore, knoweth that I He not. tus in ssecula, quod non mentiar. 
 
 32. In Damascus the governor 32. Damasci Aretas, regius gentis 
 under Aretas the king kept the city praefectus, custodiebat urbem Da- 
 of the Damascenes with a garrison, mascenorum, volens me apprehen- 
 desirous to apprehend me ; dere. (Act. ix. 24, 25.) 
 
 33. And tlu-ough a window in a 33. Et per fenestram demissus 
 basket was I let down by the wall, fui in sporta per muros, atque effugi 
 and escaped his hands. manus eius. 
 
 SO. If he must glory. Here we have the conclusion, drawn 
 from all that has gone before — that Paul is more inclined to 
 boast of those things that are connected with his infirmity, 
 that is, those things which might, in the view of the world, 
 bring him contempt, rather than glory, as, for example, 
 hunger, thirst, imprisonments, stonings, stripes, and the 
 like — those things, in truth, that we are usually as much 
 ashamed of, as of things that incur great dishonour.^ 
 
 31. The God and Father, As he was about to relate a 
 singular feat,^ which, at the same time, was not well known, 
 he confirms it by making use of an oath. Observe, however, 
 what is the form of a pious oath,^ — when, for the purpose 
 of declaring the truth, we reverently call God as our wit- 
 ness. Now this persecution was, as it were, Paul's first 
 apprenticeship,^ as appears from Luke, (Acts ix. 23-25) ; but 
 if, while yet a raw recruit, he was exercised in such be- 
 ginnings, what shall we think of him, when a veteran sol- 
 dier ? As, however, flight gives no evidence of a valiant 
 spirit, it may be asked, why it is that he makes mention of 
 his flight ? I answer, that the gates of the royal city having 
 been closed, clearly showed with what rage the wicked were 
 
 ^ " De toutes lesquelles nous n'avons point de honte coustumierement, 
 que si nous estions vileinement diffamez ;" — " Of all which we feel ordi- 
 narily as much ashamed, as if we had been shockingly defamed." 
 
 2 " Vn acte singulier de vray champion de guerre ;" — " A singular feat 
 of a true champion of war." 
 
 2 " De iurement saincte et licite ;" — " Of a holy and lawful oath." 
 
 * Calvin, when commenting on the passage referred to, (Acts ix. 23-25,) 
 makes use of a similar expression : " Hoc tirocinio ad crucem ferendam 
 mature assuefactus fiiit ;" — " By this apprenticeship he was early inured 
 to the endurance of the cross." — Ed. 
 
S64 COMMENTARY ON THE CHAP. XL 31. 
 
 inflamed against him ; and it was on no light grounds that 
 they had been led to entertain such a feeling/ for if Paul 
 had not fought for Christ with a new and unusual activity, 
 the wicked would never have been thrown into such a com- 
 motion. His singular perseverance, however, shone forth 
 chiefly in this — that, after escaping from so severe a perse- 
 cution, he did not cease to stir up the whole world against 
 him, by prosecuting fearlessly the Lord's work. 
 
 It may be, however, that he proceeds to mock those am- 
 bitious men, who, while they had never had experience of 
 any thing but applauses, favours, honourable salutations, 
 and agreeable lodgings, wished to be held in the highest 
 esteem. For, in opposition to this, he relates, that he was 
 shut in, so that he could with difficulty save his life by a 
 miserable and ignominious flight. 
 
 Some, however, ask, whether it was lawful for Paul to 
 leap over the walls, inasmuch as it was a capital crime to do 
 so ? I Answer, in the first place, that it is not certain, whether 
 that punishment was sanctioned by law in the East ; and 
 farther, that even if it was so, Paul, nevertheless, was guilty 
 of no crime, because he did not do this as an enemy, or for 
 sport, but from necessity. For the law would not punish a 
 man, that would throw himself down from the walls to save 
 his life from the flames ; and what difi'erence is there be- 
 tween a fire, and a fierce attack from robbers ? We must 
 always, in connection with laws, have an eye to reason and 
 equity.^ This consideration will exempt Paul entirely from 
 blame. 
 
 ^ " Et qu'ils n'auoyent point conceu telle fureur pour vne chose leger et 
 de petite consequence ;" — " And that they had not conceived such a rage 
 for a shght matter, and one of small consequence." 
 
 "^ Calvin seems to have here in his eye a passage expressly alluded to 
 by him, when commenting on Acts ix. 23-25, from the writings of Cicero, 
 to the following effect : " Etianisi peregrinum lex arceat a muri accessu, 
 minime tamen peccat, qui mm-um conscendit servandse urbis causa, quia 
 leges semper ad sequitatem flectendse sunt ;" — " Although the law forbids 
 a foreigner to approach the wall, no offence is committed by the man, who 
 scales the waU with a view to the defence of the city ; for the laws must 
 ahvays be made to bend towards equity." — Ed. 
 
CHAP. XII. 1. SECOND EPISTLE TO THE CORINTHIANS. ^65 
 
 CHAPTER XII. 
 
 1. It is not expedient for me 1. Gloriari sane non expedit mi- 
 doubtless to glory : I will come to hi : veniam enim ad visiones et reve- 
 visions and revelations of the Lord, lationes Domini. 
 
 2. I knew a man in Christ above 2. Novi hominem in Christo ante 
 fourteen years ago, (whether in the annos quatuordecim (sive in cor- 
 body, I cannot tell ; or whether out pore, nescio : sive extra corpus, nes- 
 of the body, I cannot tell : God cio, Deus novit) eiusmodi, inquam, 
 knoweth,) such an one caught up to hominem raptum fuisse usque in ter- 
 the third heaven. tium coelum : 
 
 3. And I knew such a man, 3. Scio de eiusmodi homine (sive 
 (whether in the body, or out of the in corpore, nescio : sive extra corpus, 
 body, I cannot tell : God knoweth,) nescio, Deus scit.) 
 
 4. How that he was caught up 4. Quod raptus sit in Paradisum, 
 into paradise, and heard unspeak- et audierit verba ineffabilia,^ quae 
 able words, Avhich it is not laAvful non licet ^ homini loqui. 
 
 for a man to utter. 
 
 5. Of such an one will I glory: 5. De eiusmodi homine gloriabor: 
 yet of myself I will not glory, but in de me ipso non gloriabor, nisi in in- 
 mine infirmities. firmitatibus meis. 
 
 1. It is not expedient for me to glory. Now, when as it 
 were in the middle of the course, he restrains himself from 
 proceeding farther, and in this way he most appropriately 
 reproves the impudence of his rivals, and declares that it is 
 with reluctance, that he engages in this sort of contest with 
 them. For what a shame it was to scrape together from 
 every quarter commendations, or rather to go a-begging for 
 them, that they might be on a level with so distinguished a 
 man ! As to the latter, he admonishes them by his own 
 example, that the more numerous and the more excellent 
 the graces by which any one of us is distinguished, so much 
 the less ought he to think of his own excellence. For such 
 a thought is exceedingly dangerous, because, like one enter- 
 ing into a labyrinth, the person is immediately dazzled, so as 
 to be too quick-sighted in discerning his gifts,^ while in the 
 mean time he is ignorant of himself Paul is afraid, lest this 
 should befall him. The graces conferred by God are, indeed. 
 
 1 " Parolles inenarrables, ou, qui ne se doyuent dire ;" — " Words un- 
 utterable, or, that ought not to be spoken." 
 
 2 " 11 n'est possible, ou loisible ;" — " It is not possible, or lawful." 
 ' " Ses dons et graces ;" — " His gifts and graces." 
 
366 COMMENTARY ON THE CHAP. XII. 2. 
 
 to be acknowledged, that we may be aroused, — first, to gra- 
 titude for them, and secondly, to the right improvement of 
 them ; but to take occasion from them to boast — that is what 
 cannot be done without great danger. 
 
 For I will come^ to visions. " I shall not creep on the 
 ground, but will be constrained to mount aloft. Hence I 
 am afraid, lest the height of my gifts should hurry me on, so 
 as to lead me to forget myself And certainly, if Paul had 
 gloried ambitiously, he would have fallen headlong from a 
 lofty eminence ; for it is humility alone, that can give stability 
 to our greatness in the sight of God. 
 
 Between visioiis and revelations there is this distinction — 
 that a revelation is often made either in a dream, or by an 
 oracle, without any thing being presented to the eye, while 
 a vision is scarcely ever afforded without a revelation, or in 
 other words, without the Lord's discovering what is meant 
 byit.2 
 
 2. I knew a man in Christ. As he was desirous to restrain 
 himself within bounds, he merely singles out one instance, 
 and that, too, he handles in such a way as to show, that it 
 is not from inclination that he brings it forward ; for why 
 does he speak in the person of another rather than in his 
 
 1 " I will conie. Marg. ^ For I will.' Our Translators have omitted 
 (yoc^), for, in the text, evidently supposing that it is a mere expletive. 
 Doddridge renders it ' nevertheless.' But it seems to me that it contains 
 an important sense, and that it should be rendered by then. ' Since it is 
 not fit that I should glory, then I ^vill refer to visions, &c. I Avill turn 
 away, then, from that subject, and come to another.' Thus the word (ya^), 
 for, is used in John ^ii. 41, ' Shall then {/u.» ya.^) Christ come out of Gah- 
 lee?' Acts viii, 31, 'How can I then {-ru? ya^) except some man should 
 guide me ?' " — Barnes. Grmiville Penn renders the passage as follows : 
 " Must I needs boast ? it is not good indeed, yet I will come to visions and 
 revelations of the Lord." This rendering he adopts, as corresponding with 
 the reading of the Vat. and most ancient MS. K«y;^S<r^a/ h7 ■, ol a-v/u,(fii^ov 
 
 ftiv, iXiCffo/Axi ^l ilg oTTCtffiCis xcci a-ro»a,Xu\pits Kv^iov JEd. 
 
 ^ " C'est qu'il signifie en ce qui s'est presente' a nous ;" — " What he 
 intends in what is presented to our view." 
 
 " Visions" (oTTaff'ta.:) — symbolical representations of spiritual and cetes- 
 tial things, in which matters of the deepest importance are exhibited to 
 the eye of the mind by a variety of emblems, the nature and properties of 
 which serve to illustrate those spiritual things. — Revelations {afoxa- 
 Xu^in) — a manifestation of things not before known, and such as God 
 alone can make known, because they are a part of his own inscrutable 
 counsels." — Dr. A. Clarke. — Ed. 
 
CHAP. XII. 2. SECOND EPISTLE TO THE CORINTHIANS. o67 
 
 own ? It is as thougli he had said, " I should have pre- 
 ferred to be silent, I should have preferred to keep the 
 whole matter suppressed within my own mind, but those 
 persons^ will not allow me. I shall mention it, therefore, as 
 it were in a stammering way, that it may be seen that I 
 speak through constraint.'' Some think that the clause in 
 Christ is introduced for the purpose of confirming what he 
 says. I view it rather as referring to the disposition, so as to 
 intimate that Paul has not here an eye to himself, but looks 
 to Christ exclusively. 
 
 When he confesses, that he does not know whether he 
 was in the body, or out of the body, he expresses thereby the 
 more distinctly the greatness of the revelation. For he 
 means, that God dealt with him in such a way,^ that he did 
 not himself understand the manner of it. Nor should this 
 appear to us incredible, inasmuch as he sometimes mani- 
 fests himself to us in such a way, that the manner of his 
 doing so is, nevertheless, hid from our view.^ At the same 
 time, this does not, in any degree, detract from the assur- 
 ance of faith, which rests simply on this single point — that 
 we are aware that God speaks to us. Nay more, let us learn 
 from this, that we must seek the knowledge of those things 
 only that are necessary to be known, and leave other things 
 to God. (Deut. xxix. 29.) He says, then, that he does not 
 know, whether he was wholly taken up — soul and body — into 
 heaven, or whether it was his soul only, that was caught up. 
 
 Fourteen years ago. Some'* enquire, also, as to the place, 
 but it does not belong to us to satisfy their curiosity.^ The 
 Lord manifested himself to Paul in the beginning by a 
 vision, when he designed to convert him from Judaism to 
 the faith of the gospel, but he was not then admitted as 
 
 ^ " Ces opiniastres ambitieux;" — " Those ambitious, obstinate persons." 
 
 ' " Que Dieu a tellement besongne' et procede enuers luy ;" — « That 
 God had in such a manner wrought and acted towards him." 
 
 ' " Est incomprehensible a nostre sens ;" — " Is incomprehensible to our 
 mind." 
 
 * " Ne se contentans point de ceci ;" — " Not contenting themselves with 
 this." 
 
 5 " Mais nous n'auons point delibere, et aussi il n'est pas en nous de 
 satisfaire a leur curiosite ;"— " But we have not determined as to this, and 
 it does not belong to us to satisfy their curiosity." 
 
368 COMMENTARY ON THE CHAP. XII. 4. 
 
 yet into those secrets, as he needed even to be instructed by 
 Ananias in the first rudiments.-^ (Acts ix. 12.) That vision, 
 therefore, was nothing but a preparation, with the view of 
 rendering him teachable. It may be, that, in this instance, 
 he refers to that vision, of which he makes mention also, 
 according to Luke's narrative. (Acts xxii. 1 7.) There is no 
 occasion, however, for our giving ourselves much trouble as 
 to these conjectures, as we see that Paul himself kept silence 
 respecting it for fourteen years,^ and would not have said 
 one word in reference to it, had not the unreasonableness 
 of malignant persons constrained him. 
 
 Even to the third heaven. He does not here distinguish 
 between the different heavens in the manner of the philoso- 
 phers, so as to assign to each planet its own heaven. On 
 the other hand, the number thi^ee is made use of {Kar 
 €^o')(r)v) by way of eminence, to denote what is highest and 
 most complete. Nay more, the term heaven, taken by itself, v 
 denotes here the blessed and glorious kingdom of God, which ' 
 is above all the spheres,^ and the firmament itself, and even 
 the entire frame-work of the world. Paul, however, not -. 
 contenting himself with the simple term,* adds, that he had 
 reached even the greatest height, and the innermost recesses. 
 For our faith scales heaven and enters it, and those that are 
 superior to others in knowledge get higher in degree and 
 elevation, but to reach the third heavens has been granted 
 to very few. 
 
 4. In paradise.^ As every region that is peculiarly 
 
 1 " Es premiers commencemens de la religion ;" — " In the first ele- 
 ments of religion." 
 
 2 " This vision Paul had kept secret for fourteen years. He had doubt- 
 less often thought of it ; and the remembrance of that glorious hour was 
 doubtless one of the reasons why he bore trials so patiently, and was 
 willing to endure so much. But before this he had had no occasion to 
 mention it. He had other proofs in abundance that he was called to the 
 work of an Apostle ; and to mention this would savour of pride and osten- 
 tation. It was only when he was compelled to refer to the evidences of 
 his apostolic mission that he refers to it here." — Barnes. — Ed. 
 
 3 " Par dessus tousles cieux;" — " Above all the heavens." 
 
 * " Non content de nommer simplement le ciel ;" — " Not contented 
 with simply employing the term heaven." 
 
 ^ " The word paradise {va.^a.lutTo;) occurs but three times in the New 
 Testament, (Luke xxiii. 43, 2 Cor. xii. 4, and Rev, ii. 7.) It occurs often 
 in the Septuagint, as the translation of the word garden, (p) gan ; and of 
 
CHAP. XII. 4. SECOND EPISTLE TO THE CORINTHIANS. 869 
 
 agreeable and delightful^ is called in the Scriptures the 
 garden of God, it came from this to be customary among the 
 Greeks to employ the term paradise to denote the heavenly 
 glory, even previously to Christ's advent, as appears from 
 Ecclesiasticus. (Sirach, 40, 17, 27.) It is also used in this 
 sense in Luke xxiii. 43, in Christ's answer to the robber — 
 " To-day shalt thou be with me in paradise," that is, " Thou 
 shalt enjoy the presence of God, in the condition and life 
 of the blessed.'" 
 
 Heard unspeakable word^s. By words here I do not un- 
 derstand things, as the .term is wont to be made use of after 
 the manner of the Hebrews ;^ for the word heard would not 
 correspond with this. J^ow if any one inquires, what they 
 were, the answer is easy — that it is not without good reason 
 that they are called unspeakable^ words, and such as it is 
 unlawful to utter. Some one, however, will reply., that what 
 Paul heard was, consequently, needless and useless, for what 
 purpose did it serve to hear, what was to be buried in perpe- 
 tual silence ? I answer, that this took place for the sake of 
 Paul himself, for one who had such arduous difficulties await- 
 
 the word (DTlS) pardes, in Neh. ii. 8, Eccl. ii. 5, Cant. ii. 13. It is a 
 Avord which had its origin in the hmguage of Eastern Asia, and which 
 has been adopted in the Greek, the Roman, and other western languages. 
 In Sanscrit, the word paradesha means a land elevated and cultivated ; in 
 Armenian, pardes denotes a g-arden around the house, planted with trees, 
 shrubs, grass for use and ornament. In Persia, the word denotes the 
 pleasure-gardens, and parks with wild animals, around the country resi- 
 dences of the monarchs and princes. Hence it denotes, in general, a 
 garden of pleasure ; and in the New Testament is applied to the -abodes 
 of the blessed after death, the dwelling-place of God, and of happy spirits-; 
 or to heaven as a place of blessedness." — Barnes. — Ed. 
 
 ^ " Toute region delectable et excellente en fertilite et a>bondance d* 
 biens de la terre ;" — " Every region that is delightful and distinguished by 
 fertility and abundance of .the good things of the earth." 
 
 2 Calvin's meaning evidently is, that prifiocTa, here rendered words, is 
 often made use of, like the corresponding Hebrew word, D"'~ini (dabarim,) 
 to mean things. Accordingly IQT, (dabar,) when employed to denote 
 thing, is very frequently rendered in the Septuagint by ^y,/^, as, for ex- 
 ample, in Gen. xviii. 14, Exod. xviii. 17, Deut. xvii. I. Calvin, when 
 commenting on the expression — with God nothing shall be impossible, 
 (Luke i. 37,) remarks that " a word often means a thi^ig in the idiom of 
 the Hebrew language, which the Evangelists followed, though they wrote 
 in Greek." — Calvin's Harmony, vol. i. p. 45. — JSd. 
 
 * " Secretes, ou impossibles a dire ;" — " Secret, or such as it is impossible 
 to utter." 
 
 VOL. TI. 2 A 
 
370 COMMENTARY ON THE CHAP. XII. 4. 
 
 ing liim, enougli to break a thousand hearts, required to be 
 strengthened bj special means, that he might not give way, 
 but might jDersevere undaunted.^ Let us consider for a little, 
 how many adversaries his doctrine had, and of what sort 
 they were; and farther, with what a variety of artifices it 
 was assailed, and then we shall wonder no longer, why he 
 heard more than it was lawful for him to utter. 
 
 From this, too, we may gather a most useful admonition 
 as to setting bounds to knowledge. "We are naturally prone 
 to curiosity. Hence, neglecting altogether, or tasting but 
 slightly, and carelessly, doctrine that tends to edification, 
 we are hurried on to frivolous questions. Then there fol- 
 low upon this — boldness and rashness, so that we do not 
 hesitate to decide on matters unknown, and concealed. 
 
 From these two sources has sprung up a great part^ of scho- 
 lastic theology, and every thing, which that trifler Dionysius^ 
 
 1 " Mais qu'il perseuerast constamment, sans se laisser vaincre ;" — " But 
 might persevere steadfastly, without allowing himself to be overcome." 
 
 2 " La plus grande partie ;" — " The greatest part." 
 
 3 Calvin refers here to one Dionysius, whose writings appear to have 
 been looked upon by many in Calvin's times, as ha\dng been composed 
 by Dionysius the Areopagite, who was converted by Paul at Athens. 
 (Acts xvii. 34.) A copy of the work referred to, printed at Paris in 
 1555, bears the following title : '•' S. Dionysii Areopagitse, ISIartyris Inclyti, 
 Athenarum Episcopi, et Galliarum Apostoli, opera — Translatio Xoua 
 Ambrosii Florentini," &c. ; — " The works of St. Dionysius the Areopagite, 
 the renowned Martyr, Bishop of Athens, and Apostle of the Gauls — a 
 New Translation by Ambrosius Florentine," &c. — Calvin, in his Institutes, 
 (vol. i. p. 194,) when treating of angels, adverts to the writings of Diony- 
 sius, in the following terms : " None can deny that Dionysius (whoever he 
 may have been) has many shrewd and subtle disquisitions in his Celestial 
 Hierarchy, but on looking at them more closely, every one must see that 
 they are merely idle talk. The duty of a theologian, however, is not to 
 tickle the ear, but confirm the conscience, by teaching what is true, certain, 
 and useful. When you read the work of Dionysius, you would think that 
 the man had come down from heaven, and was relating, not what he had 
 learned, but what he had actually seen. Paul, however, though he was 
 carried to the third heaven, so far from delivering any thing of the kind 
 positively, declares, that it was not lawful for man to speak the secrets 
 which he had seen. Bidding adieu, therefore, to that nugatory wisdom, 
 let us endeavour to ascertain from the simple doctrine of Scripture, what 
 it is the Lord's pleasure that we should know concerning angels." — Beza, 
 in his Annotations on 1 Cor. iii. 15, when expounding the expression — "he 
 himself shall be saved, yet so as by fire," makes mention of Dionysius, as 
 having been, in his opinion, Bishop of Corinth, and speaks of him as hav- 
 ing devoted himself to unprofitable speculations, and as harassing himself, 
 for the most part in vain, in describing the Celestial Hierarchy. — The 
 
CHAP. XII. 5. SECOND EPISTLE TO THE CORINTHIANS. 87l 
 
 has been so daring as to contrive in reference to tlie Heavenly 
 Hierarchies. It becomes us so much the more to keep within 
 bounds/ so as not to seek to know any thing, but what the 
 Lord has seen it good to reveal to his Church. Let this be 
 the limit of our knowledge. 
 
 5. Of such a man. It is as though he had said : " I have 
 just ground for glorying, but I do not willingly avail myself 
 of it. For it is more in accordance with my design, to glory 
 in my infirmities. If, however, those malicious persons 
 harass me any farther, and constrain me to boast more than 
 I am inclined to do, they shall feel that they have to do with 
 a man, whom Grod has illustriously honoured, and raised up 
 on high, with a view to his exposing their follies. 
 
 6. For though I would desire to 6. Nam si voluero gloriari, non 
 glory, I shall not be a fool ; for I will ero insipiens : veritatem enim dicam : 
 say the truth : but noiu I forbear, sed supersedeo : ne quis de me co- 
 lest any man should think of me gitet supra id quod videt esse me, 
 above that which he seeth me to he, aut quod audit ex me. 
 
 or that he heareth of me. 
 
 Rhemish Translators, when commenting on Acts xvii. 34, contend for the 
 genuineness of the writings referred to. " Dionysius Areopagita. This 
 is that famous Denys that first converted France, and wrote those notable 
 and divine works— 'De Ecclesiastica et Coelesti Hierarchia, de diuinis no- 
 minibus,' and others ; in which he confirmeth, and proveth plainely, almost 
 all things that the Church now useth in the ministration of the Holy Sa- 
 crament, and affirmeth that he learned them of the Apostles, giving also 
 testimony for the CathoUke faith in most things now controuersed, so 
 plainely that oiu: adversaries have no shift but to deny this Denys to have 
 been the author of them, faining that they be another's of later age," To 
 these statements Dr. Fulke, in his elaborate work in refutation of the 
 errors of the Rhemish Translators, (p. 403,) replies as follows: "That 
 Dionysius Areopagita was author of those bookes which now beare his 
 name, you bring no proofe at all. We alleage that Eusebius, Hierome, 
 Gennadius, neuer heard of his writings, for if they had heard, Dionysius 
 Areopagita should have been registered by them among ecclesiasticall 
 writers." — It is stated by Moshehn in his Ecclesiastical History, (London 
 1825,) vol. ii. p. 330, n, {u), that "the spuriousness of these works is now 
 universally granted by the most learned and impartial of the Roman 
 Catholic writers, as they contain accounts of many events that happened 
 several ages after the time of Dionysius, and were not at all mentioned 
 until after the fifth century." Turret ine in his Theology brings forward, 
 at considerable length, evidence to show, that the work referred to was not, 
 as pretended, the production of Dionysius the Areopagite, who was "(rj/VA;?«'"'f 
 Apostolis," (" a contemporary of the Apostles,") but was written by an 
 author of much later date — born in the fifth century. — Turretini Theo- 
 logia, (Geneva, 1690,) tom. iii. pp. 233, 2M.—Ed. 
 
 ^ " II faut que nous soyons d'autant plus sobres et modestes :" — " It is 
 necessary, that we should be so much the more sober and modest." 
 
372 COMMENTARY ON THE CHAP. XII. 6. 
 
 7. And lest I should be exalted 7. Et ne excellentia revelationum 
 above measure through the abim- supra modum efferrer, datus mihi 
 dance of the revelations, there was fuit stimulus carni, nuntius Satanse, 
 given to me a thorn in the flesh, the qui me colaphis csederet, ne supra 
 messenger of Satan to buftet me, lest modum efferrer. 
 
 I should be exalted above measure. 
 
 8. For this thing I besought the 8. Supra hoc ter Dorainum ro- 
 Lord thrice, that it might depart gavi, ut discederet a me : 
 
 from me. 
 
 9. And he said unto me. My grace 9. Et dixit mihi : Sufficit tibi 
 is sufficient for thee; for my strength gratia mca : nam virtus mea in in- 
 is made perfect in weakness. Most firmitate perficitur : libentissime igi- 
 gladly therefore will I rather glory tur gloriabor super infirmitatibus 
 in my infirmities, that the power of meis, ut inhabitet in me virtus 
 Christ may rest upon me. Christi. 
 
 10. Therefore I take pleasure in 10. Quamobrem placeo mihi in 
 infirmities, in reproaches, in necessi- infirmitatibus, in contumeliis, in ne- 
 ties, in persecutions, in distresses, cessitatibus, in persequutionibus, in 
 for Christ's sake: for when I am anxietatibuspro Christo: quumenim 
 weak, then am I strong. infirmus smn, tunc robustus sum. 
 
 6. For if I should desire. Lest what he had said, as to 
 his having no inclination to glory, should be turned into an 
 occasion of calumny, and malevolent persons should reply — 
 " You are not inclined for it, "because it is not in your 
 power/' he anticipates such a reply. " I would have it quite 
 in my power,'" says he, " on good grounds ; nor would I be 
 justly accused of vanity, for I have ground to go upon, but 
 I refrain from it." He employs the term folly here in a 
 different sense from what he had done previously, for even 
 those that boast on good grounds act a silly and disgusting 
 part, if there appears any thing of boasting or ambition. 
 The folly, however, is more offensive and insufferable, if any 
 one boasts groundlessly, or, in other words, pretends to be 
 w^hat he is not ; for in that case there is impudence in addi- 
 tion to silliness. The Apostle here proceeded upon it as a 
 settled matter, that his glorying was as humble as it was 
 well founded. Erasmus has rendered it — " I spare you,"^ 
 
 ^ The same rendering is given in Cranmer's version, (1539,) "Neuer- 
 thelesse I spare you." The Vulgate reads: " Parco autem;" — ("But I 
 spare.") This rendering is followed in Wichf's version, (1380,) Tyndale's 
 (1534,) and the Rheims version, (1582.) The Geneva version (1557) 
 has : " but I refraine." — Joachim Camerarms remarks, that (fici'^o/u.ai is 
 .elliptical, as being used instead of (pu^of^ai voZ i^i7v, or, reZ f^tyuXuv^uv, — 
 " I refrain from speaking, or from boasting." — Ed. 
 
CHAP. XII. 7. SECOND EPISTLE TO THE CORINTHIANS. 373 
 
 but I prefer to understand it as meaning — " I refrain/' or, 
 as I have rendered it, " I forbear/' 
 
 Lest any one should think of me. He adds the reason — 
 because he is contented to occupy the station, which God ha& 
 assigned him. " My appearance,'' says he, " and speech do 
 not give promise of any thing illustrious in me : I have no 
 objection, therefore, to be lightly esteemed." Here we per- 
 ceive what great modesty there Avas in this man, inasmuch 
 as he was not at all concerned on account of his meanness, 
 which he discovered in his appearance and speech, while he 
 was replenished with such a superiority of gifts. There 
 would, however, be no inconsistency in explaining it in this 
 way, that satisfied with the reality itself, he says nothing 
 respecting himself, that he may thus reprove indirectly the 
 false Apostles, who gloried in themselves as to many things, 
 none of which were to be seen. What I mentioned first, 
 however, is what I rather approve of. 
 
 7. And lest through the superiority of revelations. Here 
 we have a second reason — that God, designing to repress in 
 him every approach to insolence, subdued him with a rod. 
 That rod he calls a goad, by a metaphor taken from oxen. 
 The word flesh is, in the Greek, in the dative.^ Hence 
 Erasmus has rendered it " by the flesh." I prefer, however, 
 to understand him as meaning, that the prickings of this 
 goad were in his flesh. 
 
 Now it is asked, what this goad was. Those act a ridicu- 
 lous part, who think that Paul was tempted to lust. We 
 must therefore repudiate that fancy.^ Some have supposed, 
 that he was harassed with frequent pains in the head. Chry- 
 sostom is rather inclined to think, that the reference is to 
 Hymeneus and Alexander, and the like, because, instigated 
 by the devil, they occasioned Paul very much annoyance. 
 My opinion is, that under this term is comprehended every 
 kind of temptation, with which Paul was exercised. For 
 flesh here, in my opinion, denotes— not the body, but that 
 
 ^ " Selon le Grec il faudroit dire A la chair;" — "According to the 
 Greek, we would require to say, to the flesh." 
 
 2 " II faut reietter loin ce songe ;" — " We must put far away from us 
 that dream." 
 
374 COMMENTARY ON THE CHAP. XII. 7. 
 
 part of the soul which has not yet been regenerated. " There 
 was given to me a goad that my flesh might be spurred up 
 by it, for I am not yet so spiritual, as not to be exposed to 
 temptations according to the flesh." 
 
 He calls it farther the messenger of Satan on this ground, 
 that as all temptations are sent by Satan, so, whenever they 
 assail us, they warn us that Satan is at hand. Hence, at 
 every apprehension of temptation, it becomes us to arouse 
 ourselves, and arm ourselves with promptitude for repelling 
 Satan's assaults. It was most profitable for Paul to think 
 of this, because this consideration did not allow him to exult 
 like a man that was ofi" his guard.^ For the man, who is as 
 yet beset with dangers, and dreads the enemy, is not pre- 
 pared to celebrate a triumph. " The Lord, says he, has pro- 
 vided me with an admirable remedy, against being unduly 
 elated ; for, while I am employed in taking care that Satan 
 may not take advantage of me, I am kept back from pride." 
 
 At the same time, God did not cure him by this means 
 exclusively, but also by humbling him. For he adds, to 
 buffet me ; by which expression he elegantly expresses this 
 idea — that he has been brought under control.^ For to be 
 buffeted is a severe kind of indignity. Accordingly, if any 
 one has had his face made black and blue,^ he does not, from 
 a feeling of shame, venture to expose himself openly in the 
 view of men. In like manner, whatever be the infirmity 
 under which we labour, let us bear in mind, that we are, as 
 it were, buffeted by the Lord, with the view of making us 
 ashamed, that we may learn humility. Let this be carefully 
 reflected upon by those, especially, who are otherwise dis- 
 tinguished by illustrious virtues, if they have any mixture 
 of defects, if they are persecuted by any with hatred, if they 
 are assailed by any revilings — that these things are not 
 
 ^ " Ceste consideration ne luy donnoit point le loisir de s'egayer, comme 
 vn homme sans souci, mais I'admonestoit de se tenir sur ses gardes ;" — 
 " This consideration did not allow him leisure to sport himself, like a man 
 that is devoid of care, but warned him to be upon his guard." 
 
 ^ " Qu'il a este reprime et range a humilite ;" — " That he has been re- 
 strained and brought down to subjection." 
 
 3 " Si quelq'Mi a este tellement frappe au visage, que les taches noires 
 y demeurent ;" — " If any one has been struck on the face, in such a way, 
 as to leave black marks upon it." 
 
CHAP. Xll. 7. SECOND EPISTLE «0 THE CORINTHIANS. 375 
 
 merely rods of the Heavenly Master, but buffetings, to fill 
 them with shame, and beat down all forwardness.i Now let 
 all the pious take notice as to this, that they may see^ how 
 dangerous a thing the " poison of pride" is, as Augustine 
 speaks in his third sermon " On the words of the Apostle," 
 inasmuch as it " cannot be cured except by poison."^ And 
 unquestionably, as it was the cause of man's ruin, so it is 
 the last vice with which we have to contend, for other vices 
 have a connection with evil deeds, but this is to be dreaded 
 in connection with the best actions ; and farther, it naturally 
 clings to us so obstinately, and is so deeply rooted, that it 
 is extremely difficult to extirpate it. 
 
 Let us carefully consider, wdio it is that here speaks — He 
 had overcome so many dangers, tortures, and other evils — 
 had triumphed over all the enemies of Christ — had driven 
 away the fear of death — had, in fine, renounced the world ; 
 and yet he had not altogether subdued pride. Nay more, 
 there awaited him a conflict so doubtful, that he could not 
 overcome wdthout being buffeted. Instructed by his ex- 
 ample, let us wage war with other vices in such a way, as to 
 lay out our main efforts for the subduing of this one. 
 
 But what does this mean — that Satan, who was a man- 
 slayer'^ from the beginning, (John viii. 44,) was a physician to 
 
 ^ " Toute orgueil et insolence;" — " All pride and insolence." 
 
 2 " Or ie prie maintenant sur cepassage tons fideles, qu'ils auisent ;" — 
 "But I entreat now in connection with this passage all believers to take 
 notice." 
 
 ^ " Veil qu'il ne pent estre giiari que par dautre poison ;" — " Inasmuch 
 as it cannot be cured except by another poison." 
 
 * Dr. CampbeU, in his Translation of the Gospels, makes use of the 
 term manslayer, as Calvin does here, and makes the following observa- 
 tions in support of this rendering : " The common term for murderer in 
 the New Testament is <pt>nv;. I have here made choice of a less usual 
 name, not from any disposition to trace etymologies, but because I think 
 it is not without intention, that the devil, as being not of earthly extrac- 
 tion, is rather called a.ve^u<rox,7ovoi than (povtvs, as marking, with greater 
 precision, his ancient enmity to the human race. When the name mur- 
 derer is applied to a rational being of a species different from ours, it natu- 
 rally suggests, that the being so denominated is a destroyer of others of 
 his own species. As this is not meant here, the Evangehst's term is pecu- 
 liarly apposite. At the same time, I am sensible, that our word man- 
 slaughter means, in the language of the law, such kilHng as is, indeed, 
 criminal, though not so atrocious as murder. But, in common use, it is 
 not so limited. Heylyn says, to the same purpose — a shxyer of men." — 
 Campbell on the Gospels, (Edin. 1807,) vol. ii. p. 539. — Ed. 
 
376 COMMENTARY ON THE CHAP. XII. 8. 
 
 Paul, and that too, not merely in the cure of the body, but 
 — what is of greater importance — in the cure of the soul ? 
 I answer, that Satan, in accordance with his disposition and 
 custom, had nothing else in view than to kill and to destroy, 
 (John X. 10,) and that the goad, that Paul makes mention 
 of, was dipt in deadly poison ; but that it was a special 
 kindness from the Lord, to render medicinal what was in its 
 own nature deadly. 
 
 8. For this thing I besought the Lord thrice. Here, also,^ 
 the number three is employed to denote frequent repetition.^ 
 He means, however, to intimate, that this annoyance had 
 been felt by him distressing, inasmuch as he had so fre- 
 quently prayed to be exempted from it. For if it had been 
 slight, or easy to be endured, he would not have been so de- 
 sirous to be freed from it ; and yet he says that he had not 
 obtained this : hence it appears, how much need he had of 
 being humbled. He confirms, therefore, what he had said 
 previously — that he had, by means of this bridle, been held 
 back from being haughty ; for if relief from it had been for 
 his advantage, he would never have met w4th a refusal. 
 
 It may seem, however, to follow from this, that Paul had 
 not by any means prayed in faith, if we would not make 
 void all the promises of Grod.^ " We read everywhere in 
 Scripture, that we shall obtain whatever we ask in faith : 
 Paul prays, and does not obtain.'" I answer, that as there 
 are different ways of asking, so there are different ways of 
 obtaining. We ask in simple terms those things as to which 
 we have an express promise — as, for example, the perfecting 
 of God's kingdom, and the halloiuing of his name, (Matt. vi. 
 9,) the remission of our sins, and every thing that is advan- 
 tageous to us ; but, when we think that the kingdom of God 
 
 ^ Calvin alludes to what he had said as to the number three, when com- 
 menting on an expression, which occurs in verse 2 — third heavens. See 
 
 p. ms.—Ed. 
 
 2 " Tg}j is considered by the commentators as a certain for an uncertain, 
 but large number, (i.e., oftentimes.) To the passages cited by them I 
 add Eurip. Hippol. 46: and Job xxxiii. 29, which I would render — ' So 
 all these things doth God work with man unto three times,' namely, by 
 divinely sent disorders, by nocturnal visions, and by divine messengers." — 
 Bloomjield. — Ed. 
 
 ^ " Si nous ne voulons faire toutes les promesses de Dieu vaines et inu- 
 tiles ;" — " If we would not make all the promises of G<)d vain and: useless." 
 
CHAP. XII. 9. SECOND EPISTLE TO THE CORINTHIANS. 877 
 
 ca7i, nay inust be advanced, in tins particular manner, or 
 in that, and that this thing, or that, is necessary for the 
 halloiuing of his name, we are often mistaken in our opinion. 
 In like manner, we often fall into a serious mistake as to 
 what tends to promote our own welfare. Hence we ask 
 those former things confidently, and without any reservation, 
 while it does not belong to us to prescribe the means. If, 
 however, we specify the means, there is always a condition 
 implied, though not expressed. Now Paul was not so igno- 
 rant as not to know this. Hence, as to the object of his 
 prayer, there can be no doubt that he was heard, although 
 he met with a refusal as to the express form. By this we 
 are admonished not to give way to despondency, as if our 
 prayers had been lost labour, when God does not gratify or 
 comply with our wishes, but that we must be satisfied with 
 his grace, that is, in respect of our not being forsaken by 
 him. For the reason, why he sometimes mercifully refuses 
 to his own people, what, in his wrath, he grants to the 
 wicked, is this — that he foresees better what is expedient 
 for us, than our understanding is able to apprehend. 
 
 9. He said to me. It is not certain, whether he had this 
 answer by a special revelation, and it is not of great import- 
 ance.^ For God answers us, when he strengthens us in- 
 wardly by his Spirit, and sustains us by his consolation, so 
 that we do not give up hope and patience. He bids Paul 
 be satisfied luith his grace, and, in the mean time, not refuse 
 chastisement. Hence we must bear up under evil of ever 
 so long continuance, because we are admirably well dealt 
 with, when we have the grace of God to be our support.^ 
 The term (/race, here, does not mean here, as it does elsewhere, 
 the favour of God, but by metonymy, the aid of the Holy 
 Spirit, which com«s to us from the unmerited favour of God ; 
 and it ought to be sufficient for the pious^ inasmuch as it is 
 a sure and invincible support against their ever giving way. 
 
 For my strength. Our weakness may seem, as if it were 
 an obstacle in the way of God's perfecting his strength in 
 
 1 *' Et aussi il n'est pas fort reqiiis de la scauoir ;" — " And besides, it is 
 not greatly requisite to know it." 
 
 » '^ Et c'est assez ;"— « And that is enough." 
 
378 COMMENTARY ON THE CHAP. XII. 9. 
 
 US. Paul does not merely deny tliis, but maintains, on the 
 other hand, that it is only when our weakness becomes ap- 
 parent, that God's strength is duly 'perfected. To under- 
 stand this more distinctly, we must distinguish between 
 God's strength and ours ; for the word 7)iy is emphatic. 
 " My strength,'' says the Lord, (meaning that which helps 
 man's need — which raises them up when they have fallen 
 down, and refreshes them when they are faint,) " is perfected 
 in the weakness of men ;" that is, it has occasion to exert 
 itself, when the weakness of men becomes manifest ; and 
 not only so, but it is more distinctly recognised as it ought 
 to be. For the word perfected has a reference to the per- 
 ception and apprehension of mankind, because it is not per- 
 fected unless it openly shines forth, so as to receive its due 
 praise. For mankind have no taste of it, unless they are 
 first convinced of the need of it, and they quickly lose sight 
 of its value, if they are not constantly exercised with a feel- 
 ing of their own weakness. 
 
 Most gladly^ therefore. This latter statement confirms the 
 exposition that I have given. I will glory, says he, in my 
 infirmities, that the power of Christ may dwell in me} Hence, 
 the man that is ashamed of this glorying, shuts the door upon 
 Christ's grace, and, in a manner, puts it away from him. For 
 then do we make room for Christ's grace, when in true hu- 
 mility of mind, we feel and confess our own weakness. The 
 valleys are watered with rain to make them fruitful, while in 
 the mean time, the high summits of the lofty mountains re- 
 
 ^ The original word, \-7rKrx.yivuffv, properly means, to piVc/i a tent, ortahernacle, 
 upon. Raphelius quotes two passages from Polybius, in which the verb 
 is used as meaning — to enter into, and dwellin. To %\ TiXivrcclov, liritrKn- 
 vaxravTis iTT' to,; oIkio,; — '< and at last, having entet^edin, and taken posses- 
 sion o/'the houses." Msra Vi TocvTo, Tocls 01X10.1? iTurx tiveoffecvTis, xxrilp^ov riiv 
 
 -roXiv — " And after these things, having entered into the houses, they took 
 possession of the city." — GEcmnenius, cited by Parkhiu-st, considers l^riff- 
 xyivaiiryi, as employed by the Apostle here, to be equivalent to oX'/j h oXu xar. 
 oixnffn — " may entirely take possession of me, and dwell in me." — It is 
 admirably well observed by Dr. Adam Clarke, that " the same Eternal 
 Word," (of whom it is said in John i. 14, that he " was made flesh, and 
 made his tabernacle among us, {iffxnvuxTiv h yi/u,7v,'j full of grace and truth,") 
 " promised to make his tabernacle with the Apostle, and gives him a 
 proof that he was still the same—^full of grace and truth, by assuring him 
 that his grace should he sufficient for him." — Ed. 
 
CHAP. XII. 10. SECOND EPISTLE TO THE CORINTHIANS. 379 
 
 main drj.^ Let that man, therefore, become a valley, who 
 is desirous to receive the heavenly rain of God's spiritual 
 grace.^ 
 
 He adds most gladly, to show that he is influenced by 
 such an eager desire for the grace of Christ, that he refuses 
 nothing for the sake of obtaining it. For we see very many 
 yielding, indeed, submission to God, as being afraid of in- 
 curring sacrilege in coveting his glory, but, at the same time, 
 not without reluctance, or at least, less cheerfully than w^ere 
 becoming.^ 
 
 10. / take pleasui^e in infirmities. There can be no doubt, 
 that he employs the term weakness in different senses ; for 
 he formerly applied this name to the punctures that he ex- 
 perienced in the flesh. He now employs it to denote those 
 external qualities, which occasion contempt in the view of 
 the world. Having spoken, however, in a general way, of 
 infirmities of every kind, he now returns to that particular 
 description of them, that had given occasion for his turning 
 aside into this general discourse. Let us take notice, then, 
 that infirmity is a general term, and that under it is com- 
 prehended the weakness of our nature, as well as all tokens 
 of abasement. Now the point in question was Paul's out- 
 ward abasement. He jDi'oceeded farther, for the purpose of 
 showing, that the Lord humbled him in every way, that, 
 in his defects, the glory of God might shine forth the more 
 resplendently, which is, in a manner, concealed and buried, 
 when a man is in an elevated position. He now again 
 
 ^ " Sees et steriles ;" — " Dry and barren." 
 
 ^ Much in accordance with this beautiful sentiment is Bunyan's descrip- 
 tion of the " Valley of Humiliation," in the second part of his " Pilgrim's 
 Progress." " It is the best and most fruitful piece of groimd in all these 
 parts. It is fat ground, and, as you see, consisteth much in meadows : and 
 if a man was to come here in the summer-time, as we do now, if he knew 
 not any thing before thereof, and if he also delighted himself in the sight 
 of his eyes, he might see that which would be delightful to him. ' Behold 
 how green this valley is ! also how beautiful with lilies !' (Song ii. 1.) I 
 have known many labouring men that have got good estates in this Valley 
 of Humihation. ' (1 Pet. v. 5.) ' For God resisteth the proud, but giveth 
 grace unto the humble.' (James iv. 6.) For indeed it is a very fruitful 
 soil, and doth bring forth by handfids." — Bunyan's Allegorical Works, 
 (Glasgow, 1843,) p. 164.— ^rf. 
 
 ' " Ce n'est point si nayfuement et franchement qu'il faloit ;" — " It is 
 not so ingenuously and frankly, as it ought to be." 
 
380 COMMENTARY ON THE CHAP. XII. 10. 
 
 returns to speak of his excellences, which, at the same 
 time, made him contemptible in public view; instead of pro- 
 curing for him esteem and commendation. 
 
 For when I am weaJc, that is — " The more deficiency there 
 is in me, so much the more liberally does the Lord, from his 
 strength,, supply me with whatever he sees to be needful for 
 me.'' For the fortitude of philosophers is nothing else than 
 contumacy, or rather a mad enthusiasm, such as fanatics are 
 accustomed to have. " If a man is desirous to be truly strong, 
 let him not refuse to be at the same time weak. Let him,'' 
 I say, " be weak in himself, that he may be strong in the 
 Lo7'd." (Eph. vi. 10.) Should any one object, that Paul 
 speaks here, not of a failure of strength, but of poverty, and 
 other afflictions, I answer, that all these things are exercises 
 for discovering to us our own weakness ; for if God had not 
 exercised Paul with such trials, he would never have per- 
 ceived so clearly his weakness. Hence, he has in view not 
 merely poverty, and hardships of every kind, but also those 
 effects that arise from them, as, for example, a feeling of our 
 own weakness, self-distrust, and humility. 
 
 11. I am become a fool in glory- 11. Factus sum insipiens glori- 
 ing ; ye have compelled me : for I ando : vos me coegistis : nam ego 
 ought to have been commended of debueram a vobis commendari : 
 you ; for in nothing am I behind nidla enim in re inferior fui summis 
 the very chiefest apostles, though I Apostolis, tametsi nihil sum. 
 
 be nothing. 
 
 12. Truly the signs of an apostle 12. Signa quidem Apostoli per- 
 were wrought among you in all pa- acta fuerunt inter vos, in omni pa- 
 tience, in signs, and wonders, and tientia, et signis, et prodigiis, et vir- 
 mighty deeds. tutibus. 
 
 13. For what is it wherein you 1.3. Nam quid est, in quo fueritis 
 were inferior to other churches, ex- inferiores cseteris Ecclesiis, nisi 
 cept it he that I myself was not bur- quod ego ipse non fui vobis onero- 
 densome to you ? forgive me this sus ? Condonate mihi hanc iniu- 
 wrong. riam. 
 
 14. Behold, the third time I am 14. Ecce, tertio propensus animo 
 ready to come to you ; and I will not sum, ut veniam ad vos, neque vobis 
 be burdensome to you : for I seek ero oneri : non enim qusero qua; 
 not yours, but you : for the children vestra sunt, sed vos : etenim non 
 ought not to lay up for the parents, debent filii parentibus, recondere, 
 but the parents for the children. sed parentes filiis. 
 
 15. And I will very gladly spend 15. Ego vero libentissime impen- 
 and be spent for you ; though the dam et expendar pro animabus ves- 
 more abundantly I love you, the less tris : licet uberius vos diligens, 
 I be loved. minus diligar. 
 
HAP. XII. 11. SECOND EPISTLE TO THE CORINTHIANS. 381 
 
 11. I have become a fool. Hitherto lie had, by various 
 apologies, solicited their forgiveness for what was contrary 
 to his own custom and manner of acting, and contrary, also, 
 to propriety, and what was due to his office as an Apostle — 
 the publishing of his own praises. Now, instead of solicit- 
 ing, he upbraids, throwing the blame upon the Corinthians, 
 who ought to have been beforehand in this.^ For when the 
 false Apostles calumniated Paul, they should have set them- 
 selves vigorously in opposition to them, and should have 
 faithfully borne the testimony that was due to his excel- 
 lences. He chides them, however, thus early, lest those, 
 who were unfavourably disposed towards them, should put a 
 wrong construction upon the defence which he brought for- 
 ward, in consequence of his being constrained to it by their 
 ingratitude,^ or should persist in calumniating him. 
 
 For in nothing. We are ungrateful to God, if we allow 
 his gifts, of which w^e are witnesses, to be disparaged, or con- 
 temned. He charges the Corinthians with this fault, for 
 they knew him to be equal to the chiefest Apostles, and 
 yet they lent an ear to calumniators, w^hen they slandered 
 him. 
 
 By the chiefest Apostles some understand his rivals, who 
 arrogated to themselves the precedence.^ I understand it, 
 however, as meaning — those that w^ere chief among the 
 twelve. " Let me be compared with any one of the Apos- 
 tles,* I have no fear, that I shall be found inferior.'' For, 
 
 ^ " Qui deuoyent les premiers faire cet office — ascauoir de le loyer ;" — 
 " Who ought to have been the first to discharge that office — that of prais- 
 ing him." 
 
 ** " The Apostle, in defending himself, was aware how near he ap- 
 proached the language of a fool, that is, a man desirous of vain glory, and 
 how liable what he had written was to be attributed to that motive. It 
 is on this account that he obviates the charge which he knew his adver- 
 saries would allege. ' Yes,' says he. ' I speak as a fool . . . but ye 
 have compelled me." This was owning that, as to his words, they might, 
 indeed, be considered as vain glorying, if the occasion were overlooked : 
 but, if that were justly considered, it would be found that they ought rather 
 to be ashamed than he, for having reduced him to the disagreeable neces- 
 sity of speaking in his own behalf." — Fuller's Works, vol. iii. p. 632. — Ed. 
 
 * " (iui s'attribuoyent le premier lieu et souuerain degre ;" — " Who 
 claimed for themselves the first place and highest rank." 
 
 * " Qu'on m'accompare auec lequel qu'on voudra des Apostres ;" — 
 " Let them compare me with whom they choose among the Apostles." 
 
382 COMMENTARY ON THE CHAP. XII. 12. 
 
 although Paul was on the best of terms with all the Apostles, 
 so that he was prepared to extol them above himself, he, 
 nevertheless, contended against their names when falsely 
 assumed.^ For the false Apostles abused this pretext, that 
 they had been in the company of the twelve — that they 
 were in possession of all their views^ — that they were fully 
 acquainted with all their institutions, and the like. Hence 
 Paul, perceiving that they falsely gloried in these masks 
 and counterfeit titles, and were successful, to some extent, 
 among unlearned persons,^ reckoned it necessary to enter 
 upon a comparison of that nature.'' 
 
 The correction that he adds — though I am nothing, means, 
 that Paul was not disposed to claim any thing as his own, but 
 simply gloried in the Lord, (2 Cor. x. 17,) unless, perhaps, 
 you prefer to consider this as a concession, in w^hich he makes 
 mention of what is thrown out against him by adversaries 
 and slanderers.^ 
 
 12. The signs of an Apostle. By the signs of an Apostle 
 he means — the seals, that tend to confirm the evidence of 
 his Apostleship, or, at least, for the proofs and evidences of 
 it. " God has confirmed my Apostleship among you to such 
 a degree, that it stands in no need of proof being adduced.'' 
 1l\\q first sign he, makes mention of is patience — either be- 
 cause he had remained invincible,^ by nobly withstanding 
 all the assaults of Satan and his enemies, and on no occasion 
 giving way ; or because, regardless of his own distinction, he 
 sufi'ered all injuries patiently, endured in silence countless 
 
 ^ " Faussement vsurpez et controuuez ;" — "When falsely claimed and 
 counterfeited." 
 
 2 " Qu'ils entendoyent bien toute leur intention ;" — " That they under- 
 stood well their entire design." 
 
 3 « Et par ce moyen ils acqueroyent credit enuers les simples et 
 idiots ;" — " And by this means they gained credit among the simple and 
 unlearned." 
 
 * " Ne pouuoit faire autrement qu'il ne veinst a faire ceste comparaison 
 de soy et des plus excellens Apostres ;" — " Could not do otherwise than 
 enter upon this comparison between himself and the most eminent of the 
 Apostles." 
 
 ^ " Ce que les malueillans et detracteurs gazouilloyent de luy;" — 
 " What malevolent persons and slanderers chirped respecting him." 
 
 ^ " II a tousiours demeure' inuincible, et ferme sans se reculer ;" — " He 
 has always remained invincible and firm, without shrinking back." 
 
CHAP. XII. 1 3. SECOND EPISTLE TO THE CORINTHIANS. 383 
 
 grievances/ and, by patience, overcame indignities.^ For a 
 virtue so heroic is, as it were, a heavenly seal, by which the 
 Lord marks out his Apostles. 
 
 He assigns the second place to miracles, for while he 
 makes mention of signs and wonders and mighty deeds, he 
 makes use of three terms, as he does elsewhere, (2 Thess. ii. 9,) 
 for expressing one and the same thing. Now he calls them 
 signs, because they are not empty shows, but are appointed 
 for the instruction of mankind — wonders, because they 
 ought, by their novelty, to arouse men, and strike them 
 with astonishment — and poivers or mighty deeds, because 
 they are more signal tokens of Divine power,^ than what we 
 behold in the ordinary course of nature. Farther, we know 
 that this was the main design of miracles, w^ien the gospel 
 began to be preached — that its doctrine might have greater 
 authority given to it. Hence, the more that any one w^as 
 endowed with the power of w^orking miracles, so much the 
 more was his ministry confirmed, as has been stated in the 
 fifteenth chapter of the Epistle to the Romans.* 
 
 13. What is there in which. Here is an aggravation of 
 their ingratitude — that he had been distinguished, that they 
 might receive benefit — that they had derived advantage 
 from the attestation furnished of his Apostleship, and had, 
 notwithstanding, given their concurrence to the slanders^ of 
 
 ' " II a laisse passer beaiicoup de fascheries sans en faire semblant de 
 rien ;" — " He has allowed many grievances to pass, without seeming to 
 take any notice of them." 
 
 2 " Beaucoup de lasches tours:" — " Many base tricks." 
 
 2 " Ce sont exemples et tesmoignages plus excellent et euidens de la 
 vertu Diuine ;" — " Those are signal and manifest instances and evidences 
 of Divine power." 
 
 * Calvin seems to refer here more particularly to the observations made 
 by him, when commenting on Rom. xv. 18. " Hie nobilis est locus de 
 miraculorum usu : nempe ut reverentiam obedientiamque Deo apud homines 
 comparent. Sic apud Marcum (xvi. 20,) legis, Dominum conjirmasse doc- 
 trinam suhsequentibus signis. Sic Lucas in Actis (xiv. 3,) narrat, Domi- 
 num per rtiiracula testimonium reddidisse sermoni gratice sitce ;" — " This 
 is an admirable passage in reference to the use of miracles — that they 
 may secure among men reverence and obedience towards God. Thus you 
 read in Mark xvi. 20, that the Lord confirmed their doctrine by signs fol- 
 lowing. So also Luke, in Acts xiv. 3, relates that the Lord by miracles 
 gave testimony to the word of his grace." — Ed. 
 
 5 «' Aux iniures et detractions ;" — " The insults and slanders." 
 
384 COMMENTARY ON THE CHAP. XII. 14. 
 
 tlie false Apostles. He subjoins one exception — that he had 
 not been burdensome to them ; and this, by way of irony ^ 
 for in reality this was over and above so many acts of kind- 
 ness, which he had conferred upon them — that he had served 
 them gratuitously. To busy themselves after this, as they 
 did, in pouring contempt upon him, what was this but to 
 insult his modesty ? Nay, what cruelty there was in it ! 
 Hence, it is not without good reason, that he sharply reproves 
 pride so frantic. Forgive me this wrong, says he. For they 
 were doubly ungrateful, inasmuch as they not only con- 
 temned the man, by whose acts of kindness they had been 
 brought under obligation, but even turned his kind dispo- 
 sition into an occasion of reproach. Chrysostom is of opinion, 
 that there is no irony implied, and that, instead of this, 
 there is an expression of apology ; but, if any one examines 
 the entire context more narrowly, he will easily perceive, 
 that this gloss is quite foreign to Paul's intention, 
 
 14. Behold, this third time. He commends his own deed, 
 for which he had received a very poor requital from the Co- 
 rinthians. For he says, that he refrained from taking their 
 worldly substance for two reasons : first, because he sought 
 them, not their wealth ; and secondly, because he was desirous 
 to act the part of a father towards them. From this it ap- 
 pears, what commendation was due to his modesty, which 
 occasioned him contempt among the Corinthians. 
 
 1 seek not yours. It is the part of a genuine and upright 
 pastor, not to seek to derive gain from his sheep, but to en- 
 deavour to promote their welfare ; though, at the same time, 
 it is to be observed, that men .are not to be sought with the 
 view of having^ every one his own particular followers. It 
 is a bad thing, to be devoted to gain, or to undertake the 
 office of a pastor with the view of making a trade of it ; but 
 for a person to draw away disciples after him, (Acts xx. SO,) 
 for purposes of ambition, is greatly worse. Paul, however, 
 means, that he is not greedy of hire, but is concerned only 
 for the welfare of souls. There is, however, still more of 
 
 ^ " Que les Ministres ne doyuent pas cercher les hommes a ceste inten- 
 tion d'auoir, ehacun des disciples a soy en particulier ;" — " That Ministers 
 ought not to seek men with the intention of having, each one, disciples to 
 himself peculiarly." 
 
CHAP. XII. 15. SECOND EPISTLE TO THE COBINTHIANS. 385 
 
 elegance in what he says, for it is as though he had said : 
 " I am in quest of a larger hire than you think of I am' 
 not contented with your wealth, hut I seek to have you 
 wholly, that I may present a sacrifice to the Lord of the 
 fruits of my ministry.'' But, what if one is supported by 
 his labours ? Will he in that case seek the worldly substance 
 of the people ?^ Unquestionably, if he is a faithful Pastor, 
 he will always seek the welfare of the sheep — nothing else.. 
 His pay will, it is true, be an additional thing ; but he- 
 ought to have no other aim, than what we have mentioned. 
 Woe to those, that have an eye to any thing else ! 
 
 Parents for their children. Was he then no father to the 
 Philippians, who supported him even when absent from 
 them? (Phil. iv. 15, 16.) Was there no one of the other 
 Apostles that wsis a, father, inasmuch as the Churches minis- 
 tered to their support ? He did not by any means intend 
 this ; for it is no new thing for even parents to be supported 
 by their children in their old age. Hence, those are not 
 necessarily unworthy of the honour due to fathers, who 
 live at the expense of the Church ; but Paul simply wished 
 to show from the common law of nature, that what he 
 had done proceeded from fatherly affection. This argu-. 
 ment, therefore, ought not to be turned in a contrary 
 direction. For he did this as Si father; but, though he had 
 acted otherwise, he would, notwithstanding, have, been a 
 father still. 
 
 15. And I will most gladly spend. This, certainly, wa& 
 an evidence of a more than fatherly affection — that he was 
 prepared to lay out in their behalf not merely his endea- 
 vours, and everything in his power to do, but even life itself 
 Nay more, while he is regarded by them with coldness, he 
 continues, nevertheless, to cherish this affection. What 
 heart, though even as hard as iron, would such ardour of 
 love not soften or break, especially in connection with 
 such constancy? Paul, however, does not here speak of 
 himself, merely that we may admire him, but that we may, 
 
 1 '•' Est-ce pourtant a dire que vn tel cerclie la substance du peuple V — 
 « Must we then say, that such a man seeks the worldly substance of the 
 people?" 
 
 VOL. XL 2 B 
 
386 
 
 COMMENTARY ON THE 
 
 CHAP. XII. 1 6. 
 
 also, imitate him. Let all Pastors, therefore, learn from this, 
 what they owe to their Churches. 
 
 16. But be it so, I did not burden 
 you: nevertheless, being crafty, I 
 caught you with guile. 
 
 17. Did I make a gain of you by 
 any of them whom I sent unto you ? 
 
 18. I desired Titus, and with him 
 I sent a brother : did Titus make a 
 gain of you ? walked we not in the 
 same spirit? walked ive not in the 
 same steps ? 
 
 19. Again, think ye that we ex- 
 cuse ourselves unto you? we speak 
 before God in Christ : but lue do all 
 things, dearly beloved, for your edi- 
 fying. 
 
 20. For I fear, lest, when I come, 
 I shall not find you such as I would, 
 and that I shall be found unto you 
 such as ye would not ; lest there he 
 debates, envyings, wraths, strifes, 
 backbitings, whisperings, swelKngs, 
 tumults : 
 
 21. J. wc? lest, when I come again, 
 my God will humble me among you, 
 and that I shall bewaU many which 
 have sinned already, and have not 
 repented of the uncleanness, and for- 
 nication, and lasciviousness, which 
 they have committed. 
 
 16. But be it so. These words intimate, that Paul had been 
 blamed by malevolent persons, as though he had in a clan- 
 destine way procured, through means of hired persons, what 
 he had refused to receive with his own hands^ — not that he 
 had done any such thing, but they " measure others,'' as they 
 
 1 " Vous ay-ie aflfrontez, ou, pillez ?" — " Did I take advantage of you, or 
 plunder you ?" 
 
 2 " This passage is so far from being friendly to the exercise of guile, 
 that it is a manifest disavowal of it. It is an irony. The Apostle does 
 not describe what had actually been his conduct, but that of which he 
 stood accused by the Corinthian teachers. They insinuated, that he was 
 a sly, crafty man, going about preaching, persuading, and catching people 
 with guile. Paul acknowledges, that he and his colleagues did, indeed, ' per- 
 suade men,' and could not do otherwise, for ' the love of Christ constrained 
 them.' (Chap. v. 11, 14.) But he indignantly repels the insinuation of 
 its being from mercenary motives. ' We have wronged no man,' says he, 
 ' we have corrupted no man ; we have defrauded no man.' (Chap. vii. 2.) 
 Having denied the charge, he shows the absurdity of it. Mercenary men, 
 
 16. Sed esto: ipse non gravavi 
 vos: verum quum essem astutus, 
 dolo vos cepi. 
 
 17. Num per quenquam eorum, 
 quos misi ad vos, expilavi vos ? ^ 
 
 18. Rogavi Titum, et una cum 
 illo misi fratrem : num quid a vobis 
 extorsit Titus? an non eodem spiritu 
 ambulavimus ? an non iisdem vesti- 
 giis? 
 
 19. Rursum arbitramini, quod nos 
 vobis excusemus ? in conspectu Dei 
 in Christo loquimur : sed omnia, ca- 
 rissimi, pro vestra sedificatione. 
 
 20. Nam metuo, ne qua fiat, ut, 
 si venero, non quales velim repe- 
 riam vos : et ego reperiar a vobis, 
 qualem nolitis: ne quo modo sint 
 contentiones, semulationes, irae, con- 
 certationes, obtrectationes, susurri, 
 tumores, seditiones. 
 
 21. Ne iterum, ubi venero, humi- 
 liet me Deus mens apud vos, et lu- 
 geam multos eorum qui ante pecca- 
 verunt, nee poenitentiam egerunt 
 unmunditise, libidinis et impudicitise, 
 quam patrarunt. 
 
CHAP. XII. 19. SECOND EPISTLE TO THE CORINTHIANS. 387 
 
 say, " by their own ell."^ For it is customary for the wicked 
 impudently to impute to the servants of God, whatever they 
 would themselves do, if they had it in their power. Hence, 
 Paul is constrained, with the view of clearing himself of a 
 charge impudently fabricated,^ to defend the integrity of 
 those whom he sent, for if they had committed any error, it 
 would have been reckoned to his account. Now, who would 
 be surprised at his being so cautious as to alms, when he had 
 been harassed by such unfair judgments as to his conduct, 
 after having made use of every precaution?^ Let his case, 
 however, be a warning to us, not to look upon it as a thing 
 that is new and intolerable, if at any time we find occasion 
 to answer similar calumnies ; but, more especially, let this be 
 an admonition to us to use strict caution, not to furnish any 
 handle to revilers. For we see, that it is not enough to give 
 evidence of being ourselves uj)right, if those, whose assist- 
 ance we have made use of, are not, also, found to be so. 
 Hence, our choice of them must not be made lightly, or as 
 a matter of mere form, but with the utmost possible care. 
 
 19. Do you again think. As those that are conscious to 
 themselves of something wrong are sometimes more anxious 
 than others to clear themselves, it is probable, that this, also, 
 was turned into a ground of calumny — that Paul had in the 
 former Epistle applied himself to a defence of his ministry. 
 Farther, it is a fault in the servants of Christ, to be too much 
 
 who wish to draw people after them, have an end to answer : and ' what 
 end, says Paul, could I have in view, in persuading you to embrace the 
 gospel ? Have I gained any thing by you ? When I was with you, was I 
 burdensome to you ? No : nor, as things are, will I be burdensome. Yet 
 being crafty, forsooth, I caught you with guile.'" — Fuller's Works, vol. iii. 
 pp. 579, bSO.—Ed. 
 
 ^ The reader will find the same proverb made use of by Calvin, when 
 commenting on 1 Cor. vii. 36. (See vol. i. p. 265.) He probably alludes, 
 in both instances, to a sentiment of Horace : " Metiri se quenquem suo 
 modulo ac pede verum est ;" — " It is proper, that every one should mea- 
 sure himself by his own measure and foot." (Hor. Epist. i. 7. 98.) — Ed. 
 
 2 " Pour refuter et repousser loin de soy le blasme qu'on auoit controuue 
 impudemment ;" — " With the view of repelling, and putting far away from 
 himself the blame which they had inpudently contrived." 
 
 3 " Veu qu'on semoit de luy des souspe9ons et iugemens si iniques, apres 
 qu'il auoit si diligemment pourueu a toutes choses ?" — " Inasmuch as they 
 propagated such mifair surmises and judgments respecting him, after he 
 had so carefully used precaution as to every thing ?" 
 
388 COMMENTARY ON THE CHAP. XII. 20. 
 
 concerned as to tlieir own reputation. With the view, there- 
 fore, of repelling those calumnies, he declares in the first 
 place, that he speaks in the presence of God, whom evil con- 
 sciences always dread. In the second place, he maintains, 
 that he has not so much a view to himself, as to them. He 
 was prepared to go through good report and had report, 
 (2 Cor. vi. 8,) nay, even to be reduced to nothing ; but it 
 was of advantage to the Corinthians, that he should retain 
 the reputation that he deserved, that his ministry might not 
 be brought into contempt. 
 
 20. For I fear. He declares, in what way it tends to 
 their edification, that his integrity should be vindicated, for, 
 on the ground that he had come into contempt, many grew 
 wanton, as it were, with loosened reins. Now respect for 
 him would have been a means of leading them to repentance, 
 for they would have listened to his admonitions. 
 
 I fear, says he. This fear proceeded from love, for, un- 
 less he had been concerned as to their welfare, he would very 
 readily have overlooked all this, from which he sought to 
 obtain no personal advantage. For otherwise we are afraid 
 to give occasion of offence, when we foresee that it wall be 
 hurtful to ourselves. 
 
 And I shall he found hy you. Here is a second ground 
 of fear — -lest he should be constrained to act with greater 
 severity. Now it is a token not merely of love, but even of 
 indulgence, to shun severity, and have recourse to milder 
 measures. " As to my striving at present to maintain my 
 authority, and endeavouring to bring you back to obedience, 
 I do this, lest I should find occasion to punish your obsti- 
 nacy more severely, if I come, and find among you nothing 
 of amendment.'' He teaches, accordingly, by his example, 
 that mild remedies must alwa3^s be resorted to by Pastors, 
 for the correction of faults, before they have recourse to ex- 
 treme severity ; and, at the same time, that we must, by 
 admonitions and reproofs, prevent the necessity of having 
 recourse to the utmost rigour. 
 
 Lest, hy any means, there he contentions. He enumerates 
 the vices, which chiefly prevailed among the Corinthians ; 
 almost all of which proceeded from the same source. For 
 
CHAP. XII. 21. SECOND EPISTLE TO THE CORINTHIANS. 389 
 
 had not every one been devoted to self, they would never 
 have contended with each other — they would never have 
 envied one another — there would have been no slandering 
 among them.^ Thus the sum and substance of the first 
 catalogue^ is want of love, because (^tXaur/a) self-love,^ and 
 ambition prevailed. 
 
 21. Lest, when I come, my God should humble me. His 
 abasement was reckoned to him as a fault.^ The blame of 
 it he throws back uj^on the Corinthians, who, when they 
 should have honoured his Apostleship, loaded it, on the 
 contrary, with disgrace ; for their proficiency^ would have 
 been the glory and honour of Paul's Apostleship. When, 
 therefore, they were, instead of this, overrun with many vices, 
 they heaped disgrace upon him to the utmost of their power. 
 He does not, indeed, charge them all with this crime, but 
 only a few, who had impudently despised all his admonitions. 
 The meaning, then, is this : '' They think contemptuously of 
 me, because I appear contemptible. Let them, then, give 
 me no occasion of abasement : nay more, let them, on the 
 contrary, laying aside their forwardness, begin to feel shame ; 
 and let them, confounded at their iniquities, prostrate them- 
 selves on the ground, instead of looking down upon others 
 with disdain.'' 
 
 In the mean time, he lets us know the disposition of a true 
 and genuine Pastor, when he says that he will look upon 
 the sins of others with grief. And, undoubtedly, the right 
 way of acting is this — that every Christian shall have his 
 Church inclosed within his heart, and be affected with its 
 maladies, as if they were his own, — sympathize with its sor- 
 
 ^ " lis n'eussent iamais mesdit I'vn de I'autre ;" — " They would never 
 have slandered one another." 
 
 2 " Du premier denombrement de leur vices qu'il fait yci ;" — " Of the 
 first enumeration that he makes here of their vices." 
 
 3 Calvin has here very probably in his eye 2 Tim. iii. 2, in comment- 
 ing on which, he calls his readers to remark, that the ^ace first noticed by 
 the Apostle in that passage — self-love ((piXayr/a), may be considered to be 
 i\ie fountain, as it were, of all the other vices there enumerated by him — 
 avarice, boasting, pride, &c. — See Calvin's Harmony, vol. ii. p. 69, and 
 vol. iii. p. 60 ; also Calvin's Institutes, vol. i. p. 313. 
 
 * See p. 346. 
 
 ^ " Qu'ils eussent proufite en sainctete de vie ;" — " That they had made 
 progress in holiness of life." 
 
390 COMMENTARY ON THE CHAP. XIII. 1. 
 
 rows, and bewail its sins. We see, how Jeremiah entreats, 
 that there may be given him Si fountain of tears, (Jer. ix. 1,) 
 that he may bewail the calamity of his people. We see, how 
 pious kings and prophets, to whom the government of the 
 people was committed, were touched with similar feelings. 
 It is, indeed, a thing that is common to all the pious, to be 
 grieved in every case in which God is offended, and to be- 
 wail the ruin of brethren, and present themselves before God 
 in their room as in a manner guilty, but it is more particu- 
 larly requisite on the part of Pastors.^ Farther, Paul here 
 brings forward a second catalogue of vices, which, however, 
 belong to one general head — un chastity. 
 
 CHAPTER XIIL 
 
 1 . This is the third time I am 1 . Hie tertius erit adventus meus 
 coming to you. In the mouth of ad vos. In ore duorum aut trium 
 two or three witnesses shall every testium stabilietur omne verbum. — 
 word be established. (Bent. xix. 15 ; Matt, xviii. 16 ; 
 
 Jo. viii. 17; Heb. x. 28.) 
 
 2. I told you before, and foretell 2. Prsedixi etprsedico, utprsesens 
 you, as if I were present, the second quum essem iterum, ita et absens 
 time ; and being absent, now I Avrite nunc scribo iis, qui ante pecca ve- 
 to them which heretofore have runt, et rehquis omnibus : quod, si 
 sinned, and to all other, that, if I venero denuo, non parcam. 
 
 come again, I will not spare : 
 
 3. Since ye seek a proof of Christ 3. Quandoquidem experimentimi 
 speaking in me, which to you- ward quseritis in me loquentis Christi : 
 is not weak, but is mighty in you. qui erga vos non est infirmus, sed 
 
 potens est in vobis. 
 
 4. For though he was crucified 4. Nam quamvis crucifixus fuit 
 through weakness, yet he liveth by ex infirmitate, vivit tamen ex virtute 
 the power of God : for we also are Dei : siquidem et nos infirmi sumus 
 weak in him, but we shall live with in illo, sed vivimus cum illo ex vir- 
 him by the power of God toward tute Dei erga vos. 
 
 you. 
 
 1. This will be the third. He goes on to reprove still 
 farther the insolence of those of whom he had been speak- 
 ing, some of whom living in profligacy and licentiousness, 
 and others, carrying on contentions and strifes among them- 
 selves, cared nothing for his reproof For his discourse did 
 not apply to the entire body of the Church, but to certain 
 diseased and half-rotten members of it. Hence he now, with 
 
 ' « Des Pasteurs et Ministres ;"— « Of Pastors and Ministers." 
 
CHAP. XIII. 2. SECOND EPISTLE TO THE CORINTHIANS. 391 
 
 greater freedom, uses sharpness, because lie lias to do with 
 particular individuals, not with the whole body of the people, 
 and besides this, it was with persons of such a stamp, that 
 he perceived, that he would do them no good by kindness, 
 and mild remedies. After having spent a year and a half 
 among them, (Acts xviii. 11,) he had visited them a second 
 time. Now he forewarns them, that he will come to them a 
 third time, and he says, that his three comings to them will 
 be in the place of three witnesses. He quotes the law as to 
 the authority of witnesses ; not in the natural and literal 
 sense, as it is termed, but by accommodation,^ or similitude, 
 applying it to his particular purpose. " The declaration of 
 the law,'' says he, " is, that we must rest on the testimony of 
 two or three witnesses for putting an end to disputes.''^ 
 (Deut. xix. 15.) For the word established means that a de- 
 cision is pronounced respecting a matter, that the strife may 
 cease. '' I, indeed, am but one individual, but coming a 
 third time I shall have the authority of three witnesses, or, 
 my three comings will be in the place of three testimonies.'' 
 For the threefold effort that was made for their welfare, 
 and perseverance, as made trial of on three different occa- 
 sions, might, with good reason, be held equivalent to three 
 persons. 
 
 2. I told you hefore, and foretell you. The friendly and 
 agreeable admonitions, that he had addressed to them so 
 frequently, had been of no advantage. He, accordingly, 
 betakes himself to a more severe remedy, with which he had 
 previously threatened them in words when present with them. 
 When we see him act with so much strictness, we need have 
 no doubt, that they were surprisingly ungovernable and 
 obstinate ; for it appears from his writings, what mildness, 
 and what unwearied patience he was otherwise prepared to 
 manifest. As, however, it is the part of a good parent to 
 forgive and bear with many things, so it is the part of a 
 
 1 " Anagogen." See p. 199, n. 2. 
 
 2 " This is only an allusion : it is taken, with a trifling abridgement, 
 from the Alexandrine copy of the Septuagint, which is an exact transla- 
 tion of the Hebrew." — dome's Introduction, (Lond. 1823,) vol. ii. p. 384, 
 n. 4.— Ed. 
 
892 COMMENTARY ON THE CHAP. XIII. 3. 
 
 foolisli parent, and one that has no proper regard for the 
 welfare of his children, to neglect to use severity, when there 
 is occasion for it, and to mingle strictness with mildness. 
 We are well aware, that nothing is more hurtful than exces- 
 sive indulgence.^ Let us, therefore, use mildness, when we 
 can safely do so, and that too, dignified and properly regu- 
 lated : let us act with greater severity, when necessity re- 
 quires. 
 
 It is asked, however, why it was, that the Apostle allowed 
 himself to expose the particular faults of individuals in so 
 open a manner, as in a manner to point his finger at the 
 very persons ? I answer, that he would never have done so, 
 if the sins had been hidj but as they were manifest to all, 
 and matter of notoriety, so as to furnish a pernicious ex- 
 ample, it was necessary that he should not spare the authors 
 of a public scandal.^ 
 
 It is asked, secondly, what kind of chastisement he threat- 
 ens to inflict upon them, as he could scarcely chastise them 
 more severely in words. I have no doubt that he means, 
 that he will inflict punishment upon them by excommuni- 
 cation. For what is more to be dreaded, than being cut off 
 from the body of Christ, expelled from the kingdom of God, 
 and delivered over to Satan for destruction, (1 Cor. v. 5,) 
 unless you repent ? 
 
 8. Since ye seek a proof. A twofold meaning may be 
 drawn from these words. The first is, "Since you wish to 
 try me, whether I speak of myself, or whether Christ speaks 
 by me ;'' and in this way Chrysostom, and Ambrose, explain 
 
 ^ " Vn abandon desmesure, et douceur trop grande ;" — " Excessive in- 
 dulgence, and too great sweetness." 
 
 2 It might almost seem as if Baxter must have had this passage of 
 Calvin in his eye, when penning his celebrated apology for animadverting 
 so freely on the faults of the ministers of religion in his times. " If it 
 should be objected, that I should not have spoken so plainly and sharply 
 against the sins of the ministry, or that I should not have published it to 
 the view of the world, or, at least, that I should have done it in another 
 tongue, and not in the ears of the vulgar . . . when the sin is open 
 in the sight of the world, it is in vain to attempt to hide it ; and when the 
 sin is public, the confession should also be public. If the ministers of 
 England had sinned only in Latin, I would have made shift to have ad- 
 monished them in Latin, or else should have said nothing to them. But 
 if they will sin in English, they must hear of it in English." — Baxter's 
 . Reformed Pastor, (Glasgow, 1829,) pp. 60, 61.— ^c?. 
 
CHAP. XIII. 3. SECOND EPISTLE TO THE CORINTHIANS. 393 
 
 it. I am ratlier inclined, however, to understand liim as 
 declaring, that it does not so much concern himself as Christ, 
 when his authority is detracted from — that when his admo- 
 nitions are despised, Christ's patience is tried. " It is Christ 
 that speaks by me ; when therefore, you bring my doctrine 
 under your lash, it is not so much to me as to him that you 
 do injury."' 
 
 Some one, however, will object thus: "What! Will a 
 man's doctrine, then, be exempted from all investigation, so 
 soon as he' makes it his boast, that he has Christ as his 
 authority? And what false prophet will not make this his 
 boast ? What distinction, then, will there be between truth 
 and falsehood, and what will, in that case, become of that 
 injunction : Try the spirits, whether they are of God." (1 
 John iv. 1.) Every objection of this nature Paul anticipates, 
 when he says that Christ has wrought efficaciously in them 
 by his ministry. For these two clauses, Christ speaking in 
 me, and, who is inighty in you, not weak, must be read in 
 connection, in this sense : " Christ, by exercising his power 
 towards you in my doctrine, has declared that he spoke by 
 my mouth, so that you have no excuse on the ground of 
 ignorance." 
 
 We see, that he does not merely boast in words, but proves 
 in reality that Christ speaks in him, and he convinces the 
 Corinthians, before requiring them to give him credit. 
 Whoever, then, will speak in the Church, whatever be the 
 title that he claims for himself, it will be allowable to inquire 
 as to his doctrine, until Christ has manifested himself in 
 him, and thus it will not be of Christ that judgment will be 
 formed, but of the man. When, however, it is apparent, that 
 it is the word of God that is advanced, what Paul says holds 
 good— that it is . God himself who is not believed.^ Moses 
 spake with the same confidence. (Num. xvi. 11.) What are 
 we — I and A aron ? You are tempting God. In like manner, 
 Isaiah : Is it too small a thing that you grieve men, unless 
 you grieve my God also ? (Isaiah vii. 13.) For there is no 
 
 ^ " Que si on ne la re9oit, c'est oster a Dieu son authorite ;" — " That if 
 this is not received, that is to take from God the authority, which belongs 
 to him." 
 
*^94 COMMENTARY ON THE CHAP. XIII. 4. 
 
 more room for shuffling, when it has heen made apparent, 
 that it is a minister of God that speaks, and that he dis- 
 charges his office faithfully. I return to Paul. As the con- 
 firmation of his ministry had been so decided among the 
 Corinthians, inasmuch as the Lord had shown himself openly, 
 it is not to be wondered, if he takes it so much amiss, that 
 he meets with resistance. On good grounds, truly,^ might 
 he throw back upon them, as he does, the reproach, that 
 they were rebels against Christ. 
 
 4. For though he was crucified. He sjDeaks, with particular 
 intention, of Christ's abasement, with the view of intimating 
 indirectly,^ that nothing was despised in him, but what they 
 would have been prepared to despise, also, in Christ himself, 
 inasmuch as he emptied himself, even to the death of the cross. 
 (Phil. ii. 8.) He shows, however, at the same time, how absurd 
 it is to despise in Christ^ the abasement of the cross, inasmuch 
 as it is conjoined with the incomparable glory of his resurrec- 
 tion. " Shall Christ be esteemed by you the less, because 
 he showed signs of weakness in his death, as if his heavenly 
 life, that he leads subsequently to his resurrection, were not 
 a clear token of his Divine power \" For as the term flesh 
 here means Christ's human nature,* so the word God is 
 taken here to denote his Divinity. 
 
 Here, however, a question arises — whether Christ laboured 
 under such infirmity as to be subjected to necessity against 
 his will ; for, what we suffer through weakness, we suffer from 
 constraint, and not from our own choice. As the Arians of 
 old abused this pretext for effectually opposing the divinity 
 of Christ, the orthodox Fathers gave this explanation of it 
 — that it was effected by appointment, inasmuch as Christ 
 so desired, and not from his being constrained by any neces- 
 sity. This answer is true, provided it be properly under- 
 stood. There are some, however, that mistakingly extend 
 
 ^ " Tant y a qu'il auoit bonne occasion et droict ;" — " To such an extent 
 had he good occasion and right." 
 
 2 " Afin de donner tacitement a entendre ;" — " That he may tacitly give 
 them to understand." 
 
 ^ " En nostre Seigneur lesus ;" — " In our Lord Jesus." 
 
 ■* " Car comme que par infirmite, est yci signifiee I'humanite de Christ ;" 
 — " For as by weahuss is here meant the humanity of Christ." 
 
CHAP. XIII. 4. SECOND EPISTLE TO THE CORINTHIANS. 395 
 
 the appointment to Christ's human will — as if this were not 
 the condition of his nature, but a permission contrary to his 
 nature. For example : " His dying/' they say, " did not 
 happen because his humanity was, properly speaking, liable 
 to death, but by appointment, because he chose to die.'' 
 I grant, indeed, that he died, because he chose to do so ; but, 
 whence came this choice, but from this — that he had, of his 
 own accord, clothed himself with a mortal nature.^ If, how- 
 ever, we make Christ's human nature so unlike ours, the 
 main support of our faith is overturned. Let us, therefore, 
 understand it in this way — that Christ suffered by appoint- 
 ment, not by constraint, because, being in the form of God, 
 he could have exempted himself from this necessity, but, 
 nevertheless, he suffered through weakness, because he 
 emptied himself (Phil. ii. 6.) 
 
 We are weak in him. To be weak in Christ means here 
 to be a partaker of Christ's weakness. Thus he makes his 
 own weakness glorious, because in it he is conformed to 
 Christ, and he no longer shrinks back from the disgrace, that 
 he has in common with the Son of God ; but, in the mean 
 time, he says that he will live towards them after Christ's 
 example. " I also," says he, " will be a partaker of Christ's 
 life, after I shall have been exempted from weakness."^ 
 To weakness he opposes life, and, accordingly, he understands 
 by this term a condition that is flourishing, and full of honour.^ 
 The clause towards you may also be taken in connection 
 with the power of God, but it is of no importance, as the 
 meaning always remains the same — that the Corinthians, 
 when they began to judge aright, would have respectful and 
 honourable views of the power of God, which was in Paul, 
 and would no longer despise outward infirmity. 
 
 5. Examine yourselves, whether 5. Vosmet ipsos tentate, num 
 
 ye be in the faith ; prove your own sitis in fide : vos ipsos probate, 
 selves: know ye not your own Annon cognoscitis vosmet ipsos, quod 
 
 1 " Nostre nature mortelle ;" — " Our mortal nature." 
 
 2 " Apres que mon infirmite aura comme fait son temps ;" — " After my 
 weakness shall have, as it were, served its time." 
 
 8 " Ascauoir quand vn homme est en estime et reputation ;" — " That 
 is, when a man is held in esteem and reputation." 
 
!1. 
 
 396 COMMENTARY ON THE CHAP. XIII. 5. 
 
 selves, how tliat Jesus Christ is in lesus Christus in vobis est, nisi si- 
 
 you, except ye be reprobates ? cubi reprobi estis ? 
 
 6. But I trust that ye shall know 6. At spero vos cognituros, quod 
 that we are not reprobates. nos non simus reprobi. 
 
 7 . Now I pray to God that ye do 7 . Opto autem apud Deum, ne 
 ^ *\ V V. no evil ; not that we should appear quid mali faciatis ; non quo nos 
 \ ^ ^ y' approved, but that ye should do that probati appareamus, sed ut vos quod 
 ^ ^r^l^t; Avhich is honest, though we be as honestum est faciatis, nos vero veluti 
 i \i<i, Vv reprobates. reprobi simus. 
 
 ^ * 8. For we can do nothing against 8. Non enim possumus quicquam 
 
 the truth, but for the truth. adversus veritatem, sed pro veritate. 
 
 9. For Ave are glad, when we are 9. Gaudemus enim, quum nos 
 
 weak, and ye are strong : and this infirmi fuerimus, vos autem validi 
 
 also we wish, even your perfection. fueritis : hoc vero etiam optamus, 
 
 vestram integritatem, 
 
 5. Tiy yourselves. He confirms, what he had stated j^re- 
 viouslj — that Christ's power showed itself openly in his 
 i . >?^ ministry. For he makes them the judges of this matter, 
 
 provided they descend, as it were, into themselves, and ac- 
 knowdedge wdiat they had received from him. In the first 
 i 4 ^ place, as there is but one Christ, it must be of necessity, that 
 the same Christ must dwell alike in minister and people. 
 ^ r'Now, dwelling in the people, how will he deny himself in 
 
 Vthe minister.^ Farther, he had shown his power in Paul's 
 preaching, in such a manner that it could be no longer 
 doubtful or obscure to the Corinthians, if they were not alto- 
 gether stupid.^ For, whence had they faith ? whence had 
 ; they Christ ? whence, in fine, had they every thing? It is 
 with good reason, therefore, that they are called to look into 
 themselves, that they may discover there, what they despise 
 as a thing unknown. Then only has a minister a true and 
 well grounded assurance for the aj^probation of his doctrine, 
 when he can appeal to the consciences of those whom he has 
 taught, that, if they have any thing of Christ, and of sincere 
 piety, they may be constrained to acknowledge his fidelity. 
 We are now in possession of Paul's object. 
 I This passage, however, is deserving of particular observa- 
 tion on two accounts. For, in the first place, it shows the 
 relation,^ which subsists between the faith of the people, and 
 
 1 " En la personne du Ministre;" — " In the person of the Minister." 
 
 2 " Du tout stupides et abbrutis ;" — " Altogether stupid and besotted." 
 
 ^ " La relation et correspondance mutuelle ;" — " The relation and mu- 
 tual correspondence." 
 
CHAP. XIII. 5. SECOND EPISTLE TO THE CORINTHIANS. ^97 
 
 the preaching of the minister — that the one is the mother, I 
 that produces and brings forth, and the other is the daugh-' 
 ter, that ought not to forget her origin.^ In the second 
 place, it serves to prove the assurance of faith, as to which 
 the Sorbonnic sophists have made us stagger, nay more, have 
 altogether rooted out from the minds of men. They charge 
 with rashness all that are persuaded that they are the mem- 
 bers of Christ, and have Him remaining in them, for they 
 bid us be satisfied with a " moral conjecture,''^ as they call 
 it — that is, with a mere opinion, so that our consciences re- 
 main constantly in suspense, and in a state of perplexity.' ^ 
 But what does Paul say here? He declares, that all aro^^^'j 
 reprobates, who doubt whether they profess Christ and are ~ 
 a part of His bodyT'^ Let us, therefore, reckon that alone to 
 be right faith, which leads us to repose in safety in the 
 favour of Grod, witli no wavering opinion, but with a firm 
 and steadfast assurance. 
 
 Unless by any means you are reprobates. He gives them 
 in a manner their choice, whether they would rather be re- 
 probates, than give due testimony to his ministry ; for he 
 leaves them no alternative, but either to show resj^ect to his 
 Apostleship, or to allow that they are reprobates. For, un- 
 questionably, their faith had been founded upon his doc- 
 trine, and they had no other Christ, than they had received 
 
 1 " Que ne doit point oublier le lieu d'ou elle a prins la naissance ;" — 
 " Which ought not to forget the place, from which she has taken her birth." 
 
 2 See Calvin on the Corinthians, vol. i. p. 112. 
 
 3 " D'vne opinion et vn cuider;" — " Witli an opinion and an imagination." 
 — The Rhemish Translators, when commenting on this very passage, take 
 occasion to oppose the idea of the attainablcness of assurance of faith. 
 " The lleretiques," say they, " argue hereupon, that every one may know 
 himself certainly to be in grace ; where the Apostle speaketh expressly 
 and onely of faith, the act whereof a man may know and feele to be 
 in himself, because it is an act of understanding, though he cannot be 
 assured that he hath his sinnes remitted, and that he is in all point es in 
 a state of grace and salvation ; because euery man that is of the Catholike 
 faith is not alwaies of good life and agreeable thereunto, nor the acts of 
 our will so subiect to understanding, that we can knowe certainely whether 
 we be good or euill." Dr. Fulke, in his Refutation of the errors of the 
 Rhemish Doctors, (Lond. 1601,) p. 58-1, after furnishing suitable replies 
 to the arguments thus advanced, concludes by remarking, that " our cer- 
 teintie dependeth not upon our will or workes, but upon the promise of God 
 through faith, that Christ is in us, and we in him, therefore we shall not 
 misse of the performance of his promises." — Ed. 
 
398 COMMENTARY ON THE CHAP. XIII. 7. 
 
 from him, and no otlier gospel than what they had embraced, 
 as delivered to them by him, so that it were vain for them 
 to attempt to separate any part of their salvation from his 
 praise. 
 
 6. / hope that you shall know. He presses them still more 
 urgently, while indulging this confident persuasion — that he 
 will not be rejected by the Corinthians. One of two things 
 was necessary — that they should either assign to Paul the 
 honour due to an Apostle, or condemn themselves for unbe- 
 lief, and acknowledge that they have no Church. He softens, 
 however, the severity of the statement, by making use of the 
 expression — / hope; but in such a manner as to remind 
 them the better of their duty ; for to disappoint the hopes 
 that have been entertained as to our integrity, is excessively 
 cruel. " I hope," says he, " that you shall know — when 
 you have been restored to a sound mind.'' He prudently, 
 however, says nothing as to himself in this second clause, 
 calling them to consider God's benefits, by which they had 
 been distinguished ; nay more, he puts their salvation in 
 the place of his authority. 
 
 7. / desire before God. Again he declares, that he cares 
 nothing for his own honour, but is simply desirous of pro- 
 moting their advantage. For nothing was so undesirable for 
 them, as to deprive themselves of advantage from his doc- 
 trine — as they had begun to do, through their pride and 
 contempt. " As to myself," says he, " or my reputation 
 among men, I am not concerned. My only fear is, lest you 
 should ofi'end God. Nay more, I am prepared to be as a 
 reprobate, provided you are free from all blame." " I am a 
 reprobate,'' says he, " in the judgment of mankind, who very 
 frequently reject those who are deserving of the highest 
 honour."^ At the same time, the particle as is not super- 
 fluous. For it corresponds with what he says elsewhere — 
 AS deceivers and yet true. (2 Cor. vi. 8.) And this, cer- 
 tainly, is the true rule — that the Pastor, having no regard 
 to himself, should be devoted exclusively to the edification of 
 the Church. Let him be concerned as to his own reputation, 
 
 ^ " Qui estoyent dignes d'honneur sur tons autres ;" — " Who were 
 worthy of honour above all others." 
 
CHAP. XIII. 8. SECOND EPISTLE TO THE CORINTHIANS. 399 
 
 in so far as he sees it to be conducive to the public advan- 
 tage. Let him be prepared to feel indifferent to it, when- 
 ever he may do so, without public disadvantage. 
 
 8. For we can do nothing : That is — " I do not seek, or 
 desire any other power, than what the Lord has conferred 
 upon me, that I may promote the truth. To false Apostles 
 it is all one, provided they have power ; and they feel no 
 concern to make use of their power for the promotion of 
 what is Q'ood.'' In short, he defends and maintains the 
 honour of his ministry, in so far as it is connected with the 
 truth of God. " What does it matter to me ? For unless I 
 have in view to promote the truth, all the power that I shall 
 claim will be false and groundless. If, however, I lay out, 
 whatever I have, for the promotion of the truth, I, in that 
 case, do not consult my own interest. Now, when the au- 
 thority of doctrine is safe, and truth is uninjured, I have 
 what I desire. In contending, therefore, so keenly, I am 
 not influenced by any exclusive regard for myself personally.'' 
 By this consideration, however, he intimates, that the man, 
 who fights and labours for the truth alone will not take it 
 amiss, should occasion require it, to be regarded in the judg- 
 ment of men as a reprobate, provided this does not interfere 
 with the glory of God, the edification of the Church, and the 
 authority of sound doctrine. 
 
 This passage must be carefully observed, because it limits 
 the power, which the Pastors of the Church should have, and 
 fixes its proper bounds — that they be ministers of the truth. 
 Papists loudly tell us, that it is said. He that heareth you, 
 heareth me ; he that despiseth you, despiseth me, (Luke x. 16) ; 
 and likewise : Obey them that are set over you, (Heb. xiii. 1 7) ; 
 and under this pretext they take to themselves the utmost 
 liberty, so as to usurp unbounded dominion, while they are, 
 at the same time, the avowed and sworn enemies of the 
 truth, and aim at its destruction by every means in their 
 power. For exposing such impudence, this one statement 
 of Paul will suffice — which declares, that they must them- 
 selves be in subjection to the truth.^ 
 
 ^ " Qu'il faut que ceux qui ont le gouernement en I'Eglise, seruent la 
 verite :" — " That it is necessary that those, who have the government of 
 the Church, be subject to the truth." 
 
400 COMMENTARY ON THE CHAP. XIII. 9. 
 
 9. For we rejoice. Either the causal particle jap, (for,) 
 must be taken as meaning — therefore ; or it is a second rea- 
 son, why he does not refuse to be regarded as a re'pr abate — 
 for their sake, and with a view to their advantage. Let the 
 reader select whichever he may choose, for it is of no con- 
 sequence.^ When he saj^s, Provided you are strong, I shall 
 willingly submit to be reckoned weak, there is an antithesis 
 in the words — not in the meaning ; for weakness means here, 
 as formerly, (ver. 4,) contempt. On the other hand, he means 
 that the Corinthians will be strong, if they are full of the 
 power and grace of God. 
 
 And this also. He now again repeats, what he had al- 
 ready stated several times, that he was from necessity — not 
 from his own inclination, more severe than they would have 
 wished ; and farther, that by this means, too,^ he spared 
 them, that he might not be constrained to resort to severer 
 measures, when he was present with them. 
 
 The perfection, of which he speaks, consists in a fit pro- 
 portion, and sound condition, of all the members. Now^ he 
 alludes to good physicians, who cure particular diseases in such 
 a way as not in any part to mutilate the body ;^ and, as he is 
 concerned to secure a perfection of this nature, he says, that, 
 for that reason, he provides against the necessity of having 
 recourse to severer measures.^ For we see, that those, who 
 
 ^ " Car c'est tout vn;" — " For it is all one." 
 
 ^ " Mesrae en ce faisant ;" — " Even in doing this." 
 
 8 «' Or en parlant ainsi ;" — " Now in speaking thus." 
 
 * The same view, in substance, is taken by Beza, of the meaning of the 
 term KXTx^ncriv, which he renders — iniegram concinnatioitem (complete 
 adjustment.) " Varia enim est et multiplex verbi aaTcc^ri^tiv significatio. 
 Mihi vero proximum versiculum cum isto comparanti videtur Apostolus 
 nihil aliud hoc nomine significare, quam suum hoc esse consilium ut Corin- 
 thiacse Ecclesise membris, qufe luxata fuerant, rursus in locum suum veluti 
 repositis, totum illud corpus mutuo connexis membris instauretur, Gal. 
 vi. 1. Itaque licebat etiam reconcinnationem interpretari ;" — " For the 
 meaning of the word xaTcc^rt^uv is various and manifold. On comparing, 
 however, this verse with a subsequent one, I am of opinion that Paul by 
 this term simply means, that it Avas his design, that those members of the 
 Corinthian Church which had been dislocated, as it were, having been 
 restored to their proper place, the entire body should be renovated by the 
 members being mutually connected together, (as in Gal. vi. 1.) Hence 
 we might even render the term — readjustment." See Calvin on the 
 Corinthians, vol. i. p. 63, n. 2. — Ed. 
 
 ° " Plus facheux et aspres ;" — " More irksome and severe." 
 
CHAP. XIII. 10. SECOND EPISTLE TO THE CORINTHIANS. 401 
 
 at first shrink back from the slight pain, or uneasy feeling 
 of a plaster, are at length constrained to endure the torture 
 of burning, or amputating, and that, too, where the issue is 
 extremely doubtful.^ 
 
 10. Therefore I write these things 10. Propterea haec absens scribo : 
 being absent, lest being present I ne quum prsesens fuero, rigidus sim 
 should use sharpness, according to iuxta potestatem, quam dedit mihi 
 the power which the Lord hath Dominus in aedificationem, et non 
 given me to edification, and not to in destructionem. 
 
 destruction. 
 
 11. Finally, brethren, farewell. 11. Quod superest, fratres, va- 
 Be perfect, be of good comfort, be lete, integri estote,2 consolationem 
 of one mind, live in peace ; and the habete, unanimes sitis, in pace agite : 
 God of love and peace shall be with et Deus caritatis ac pacis erit vobis- 
 you. cum. 
 
 12. Greet one another with an 12. Salutate vos mutuo in osculo 
 holy kiss. sancto. 
 
 13. All the saints salute you. 13. Salutant vos sancti omnes. 
 
 14. The grace of the Lord Jesus 14. Gratia Domini lesu Christi, 
 Christ, and the love of God, and the et caritas Dei, et communicatio 
 communion of the Holy Ghost, he Spiritus sancti sit cum omnibus 
 with you all. Amen. vobis. Amen. 
 
 The second epistle to the Corin- Ad Corintliios secunda missa fuit 
 
 thians was written from Phi- a Philippis Macedonite — per 
 
 lippi, a city of Macedonia, by Titum et Lucam. 
 Titus and Lucas. 
 
 10. According to the power. In the first place, he arms 
 the strictness of which he speaks, with the authority of God, 
 that it may not appear to be thunder without lightning, or 
 a rashly excited onset.'^ Farther, he lets them know, that 
 he would rather employ his power to another purpose, for 
 whicli it was peculiarly designed — the promoting of their 
 edification. " I shall not rashly have recourse to cruel 
 remedies, nor will I give indulgence to my passion, but will 
 simply execute the commission that the Lord has given me." 
 
 When he speaks of power given him for edification, and 
 not for destruction, he employs these terms for a somewhat 
 
 ' " Voire sans asseiu-ance de guarir pour cela ;" — '• Even where tliere is 
 no confidence as to eflecting a cure by that means." 
 
 " " Soyez entiers, ou, Auancez-vous a vous parfaire ;" — " Be perfect, or 
 Go on to perfect yourselves." 
 
 ^ " Vne escarmouche d'vn homme qui sc soit enflambe sans raison :" — 
 '• A skirmishing on the part of a man who has kindled himself up without 
 any just cause." 
 
 VOL. II. 2 C 
 
402 COMMENTARY ON THE CHAP. XIII. 11. 
 
 different purpose from what he had done previously in chap- 
 ter X. 8. For in that passage there was a commendation of 
 the Gospel from the advantage it yields — because what is 
 for our advantage is wont to be agreeable, and is willingly 
 received by us. Here, however, he simply means to declare, 
 that although he might justly inflict upon the Corinthians 
 a severe blow, yet it was much more his inclination to exer- 
 cise his power for their advantage, than for their destruction 
 — the former being its projDer design. For as the Gospel, 
 in its own nature, is the power of God unto salvation, (Rom. 
 i. 16,) and an odour of life unto life, (2 Cor. ii. 15, 16,) but, 
 in a way of contingency, is an odour of death ; so the autho- 
 rity, which is conferred upon the Ministers of it, ought to be 
 salutary to the hearers. If, on the other hand, it turns out 
 to their condemnation, that is contrary to its nature. The 
 meaning, therefore, is this : "Do not, through your own 
 fault, allow that to turn to your destruction, which God has 
 appointed for salvation.'' In the mean time, the Apostle 
 admonishes all pastors by his example, in what manner they 
 should limit the use of their power. 
 
 11. Finally, brethren. He qualifies whatever there has 
 been of sharpness throughout the whole of the epistle, as he 
 did not wish to leave their minds in an exasperated state,^ 
 but rather to soothe them. For then only are reproofs bene- 
 ficial, when they are in a manner seasoned with honey, that 
 the hearer may, if possible, receive them in an agreeable 
 spirit. At the same time, he appears to turn from a few 
 diseased persons^ to the entire Church. Hence he declares, 
 that he aims at promoting its perfection, and desires its con- 
 solation. 
 
 To he of one mind, and to live in peace, are expressions 
 which mean two different things ; for the one takes its rise 
 
 ^ " II ne vouloit point laisser leurs cceiirs offenses ou saisis d'amertume ;" 
 — " He did not wish to leave their minds exasperated, or under the influ- 
 ence of bitterness." 
 
 2 « Combien qu'il semble que d'Mi propos qu'il addressoit a aucuns qui 
 estoyent comme brebis rogneuses en la compagnie il reuient maintenant a 
 toute I'Eglise ;" — " At the same time, it appears as if, from a discourse 
 which he addressed to some who were like diseased sheep in the herd, lie 
 now turns to the entire Church." 
 
CHAP. XIII. 14. SECOND EPISTLE TO THE CORINTHIANS. 403 
 
 from the other. The former relates to agreement of senti- 
 ment ; the latter denotes benevolence, and union of hearts. 
 
 And the God of peace. This he adds, that his exhortation 
 may have more weight with them, but, at the same time, he 
 intimates that God will be with us, if we cultivate peace 
 among ourselves ; but that those that are at variance with 
 each other are at a distance from him.^ For where there 
 are strifes and contentions, there, it is certain, the devil 
 reigns. Now what agreement is there between light and 
 darkness? (2 Cor. vi. 14.) He calls him the God of peace 
 and love, because he has recommended to us peace and love, 
 because he loves them, and is the author of them. Of the 
 kiss here mentioned we have spoken in the two preceding 
 Epistles.^ 
 
 14. The grace of the Lord Jesus. He closes the Epistle 
 with a prayer, which contains three clauses, in which the 
 sum of our salvation consists. In the first place, he desires 
 for them the grace of Christ ; secondly, the love of God ; and, 
 thirdly, the communion of the Spirit. The term grace does 
 not here mean unmerited favour, but is taken by metonymy, 
 to denote the whole benefit of redemption. The order, how- 
 ever, may appear to be here inverted, because the love of 
 God is placed second, while it is the source of that grace, 
 and hence it is first in order. I answer, that the arrange- 
 ment of terms in the Scriptures is not always so very exact ; 
 but, at the same time, this order, too, corresponds with the 
 common form of doctrine, which is contained in the Scrip- 
 tures — that when we were enemies to God, we were reconciled 
 by the death of his Son, (Rom. v. 10,) though the Scripture is 
 wont to speak of this in two ways. For it sometimes de- 
 clares what I have quoted from Paul — that there was enmity 
 between us and God, before we were reconciled through 
 Christ. On the other hand, we hear what John says — that 
 God so loved the world, that he gave his only-begotten Son, 
 &c. (John iii. 16.) The statements are apparently opposite ; 
 
 ' " Que tous ceux qui ont debats en sont eslongnez, et n'ont point d'ac- 
 cointance auec luy :'' — " That all those who have contentions are at a dis- 
 tance from him, and have no acquaintance •with him" 
 
 - See pp. 78-80. 
 
404 SECOND EPISTLE TO THE CORINTHIANS. CHAP. XIII. 1 4-. 
 
 but it is easv to reconcile them ; because in the one case we 
 look to God, and in the other to ourselves. For God, viewed 
 in himself, loved us before the creation of the world, and 
 redeemed us for no other reason than this — because he loved 
 us. As for us, on the other hand, as we see in ourselves 
 nothing but occasion of wrath, that is, sin, we cannot appre- 
 hend any love of God towards us without a Mediator. Hence 
 it is that, with respect to us, the beginning of love is from 
 the grace of Christ. According to the former view of the 
 matter, Paul would have expressed himself improperly, had 
 he put the love of God before the grace of Christ, or, in other 
 words, the cause before the effect ; but according to the lat- 
 ter, it were a suitable arrangement to begin with the grace 
 of Christ, which was the procuring cause of God's adopting 
 us into the number of his sons, and honouring us with his 
 love, whom previously he regarded with hatred and abhor- 
 rence on account of sin. 
 
 The fellowship of the Holy Spirit is added, because it is 
 only under his guidance, that we come to possess Christ, and 
 all his benefits. He seems, however, at the same time, to 
 allude to the diversity of gifts, of which he had made men- 
 tion elsewhere, (2 Cor. xii. 11 ;) because God does not give 
 the Spirit to every one in a detached way, but distributes to 
 each according to the measure of grace, that the members 
 of the Church, by mutually participating, one with another, 
 mav cherish unitv. 
 
 END OF THE COMMENTARIES ON THE SECOND EPISTLE. 
 
TABLES AND INDEX 
 
 COMMENTARY 
 
 THE EPISTLES OF PAUL THE APOSTLE 
 
 THE CORINTHIANS. 
 
TABLE 1. 
 
 OF PASSAGES FIIOM THE HOLY SCRIPTURES, AND FROM THE APOCRYPHA, 
 
 WHICH ARE QUOTED, OR INCIDENTALLY ILLUSTRATED, IN THE 
 
 COMMENTARY ON THE EPISTLES TO THE CORINTHIANS. 
 
 
 
 
 GENESIS. 
 
 
 
 
 
 Chap. 
 
 ViT. 
 
 Vol. Pa-e 
 
 Chap. Ver. Vol. Page 
 
 Chap. 
 
 . Ver. 
 
 Vol. Page 
 
 
 i. 
 
 20,24 
 
 ii. 51 
 
 iii. 17 ii. 30 
 
 xvii. 
 
 7 
 
 ii. 263 
 
 
 
 27 
 
 i. 360 
 
 V. 2 i. 360 
 
 xviii. 
 
 14 
 
 ii. 369, n. 
 
 ,2 
 
 ii. 
 
 7 
 
 ii. 46,51 
 
 ix. 24 ii. U,ii.l 
 
 
 ;25 
 
 i. 217, n. 
 
 3 
 
 
 18 
 
 i. 223, 358, 
 
 xi. 4 i. 341 
 
 xxiv. 
 
 38 
 
 i. 245, «. 
 
 3 
 
 
 
 361 
 
 9 ii. 214 
 
 XXV. 
 
 8 
 
 ii. 224 
 
 
 
 19 
 
 ii. 30 
 
 14 ii. 357 
 
 
 27 
 
 i. 102, n. 
 
 ,1 
 
 
 21 
 
 i. 252 
 
 xiv. 13 ii. 357 
 
 xxxv. 
 
 22 
 
 i. 179 
 
 
 
 21,22 
 
 : i. 358 
 
 XV. 16 i. 393 
 
 
 29 
 
 ii. 224, n. 
 
 ,1 
 
 
 2i 
 
 i. 238 
 
 xvi. 8 ii. 155, n. 1 
 EXODUS. 
 
 xlix. 
 
 18 
 
 ii. 224 
 
 
 iv. 
 
 11 
 
 ii. 344 
 
 xviii. 17 ii. 369, ii. 2 
 
 xxxii. 
 
 6 
 
 i. 321 
 
 
 vii. 
 
 1 
 
 ii. 194, n. 2 
 
 xix. 16 ii. 59 
 
 
 7 
 
 i. 322 
 
 
 xii. 
 
 5 
 
 i. 102, n. 1 
 
 21 i. 83 
 
 xxxiv. 
 
 33 
 
 ii. 190 
 
 
 
 46 
 
 i. 381 
 
 XX. 5 ii. 340 
 
 
 33-35 
 
 ii. 180 
 
 
 xiv. 
 
 31 
 
 ii. 288 
 
 XXX. 14 ii. 11, «.4 
 
 xxxviii. 
 
 21 
 
 ii. 314, 71. 
 
 , 2 
 
 xvi. 
 
 18 
 
 ii. 293,296 
 
 LEVITICUS. 
 
 
 
 
 
 i. 
 
 3 
 
 i. 102, n. 1 
 
 xxiii. 16 ii. 73 
 
 xxvii. 
 
 7 
 
 ii. 11, H 
 
 .4 
 
 V. 
 
 
 
 ii. 241, n. 4 
 
 xxvi. 12 ii. 254, 261 
 NUMBERS. 
 
 
 
 
 
 iv. 
 
 24 
 
 ii. 314, n. 2 
 
 xi. 31 ii. 297 
 
 xvi. ; 
 
 31-50 
 
 i. 326 
 
 
 viii. 
 
 22 
 
 ii. 314, n. 2 
 
 34 i. 322 
 
 xxi. 
 
 6 
 
 i. 325 
 
 
 X. 
 
 l,2,9i. 440, w.l 
 
 xii. 8 i. 429, n. 1 
 
 XXV. 
 
 9 
 
 i. 324 
 
 
 xi. 
 
 4 
 
 28 
 
 i. 322 
 i. 463 
 
 xiv. 29 i. 321 
 x^-i. 11 ii. 393 
 
 xxvi. 
 
 64 
 
 i. 322 
 
 
TABLE OF TEXTS OF SCRIPTURE. 407 
 DEUTERONOMY. 
 
 Chap. Ver. Vol. Page Chap. Ver. Vol. Page Chap. Ver. Vol. Page 
 
 viii. 3 ii. 296 xix. 15 ii. 390, 391 xxix. 29 ii. 367 
 
 16-18 ii. 312 xxiv. 15 i. 294 xxx. 15 ii. 177 
 
 xiii. 13 ii. 259 xxv. 2, 3 ii. 359 xxxii. 17 i. 339 
 
 XV. 9 ii. 259, w. 2 4 i. 287 xxxiii. 23 ii. 224, n. 1 
 xvii. 1 ii. 369, ». 2 xxvii. 26 ii. 177 
 
 JOSHUA. 
 
 ^ vii. 1 i. 181 
 
 JUDGES. 
 
 vi. 87, 39 i. 87 xvi. 3 ii. 117, n. 2 xix. 22 ii. 259 
 
 RUTH. 
 
 iii. 15 i. 358, w. 5 
 
 I. SAMUEL. 
 
 ii. 12 ii. 259 xvi. 14 ii. 195 xxv. 37 ii. 44, n. 1 
 
 viii. 22 ii. 157, n. 2 
 
 n. SAMUEL. 
 
 vii. 14 i. 331, n. 3 
 
 L KINGS. 
 
 i. 10 ii. 224 xx. 42 ii. 82, n. 1 xxii. 21 ii. 195 
 
 xvii. 18 ii. 279 
 
 II. KINGS. 
 
 xii. 10 i. 81, n. 2 xix. 29 i. 87 xx. 8 i. 87 
 
 I. CHRONICLES. 
 
 xxiii. 1 ii. 224, n. 1 xxix. 28 ii. 224, n. 1 
 
 II. CHRONICLES. 
 
 XXXV. 11 i. 189, IK 1 
 
 NEHEMIAH. 
 
 ii. 8 ii. 368, n. 5 
 
408 
 
 TABLE or TEXTS OF SCKIPTUliE. 
 
 JOB. 
 
 Chap. 
 
 , Ver. 
 
 Vol. Page 
 
 Chap. Ver. 
 
 Vol. Page 
 
 Chap. 
 
 Ver. Vol. Page 
 
 i. 
 
 1,8 
 
 i. 102, u. 1 
 
 V. 13 
 
 i. 142, 146 
 
 xxxiii. 
 
 29 ii. 376, n. 2 
 
 i. 
 
 9 
 
 ii. 252, n. 5 
 
 xi. 7 
 
 ii. 200 
 
 xiii. 
 
 17 ii. 224, »i. 1 
 
 iv. 
 
 19 
 
 ii. 217 
 
 
 
 
 
 
 
 
 PSALMS. 
 
 
 
 ii. 
 
 12 
 
 i. 91 
 
 xli. 7 
 
 i. 424, n. 2 
 
 
 . ( i. 339 
 ^ \ ii. 193 
 
 V. 
 
 13 
 
 ii. 246, n. 3 
 
 9 
 
 ii. 259, n. 2 
 
 xcvi. 
 
 vi. 
 
 
 ii. 223 
 
 xliv. 22 
 
 ii. 39, 206 
 
 ex. 
 
 1 ii. 28 
 
 viii. 
 
 7 
 
 ii. 29 
 
 23 
 
 ii. 23, 39 
 
 cxii. 
 
 9 ii. 308, 311 
 
 X. 
 
 13 
 
 i. 206, n. 3 
 
 1. 12 
 
 i. 344 
 
 cxiii. 
 
 7 i. 91 
 
 xiii. 
 
 2 
 
 i. 144 
 
 • 15 
 
 i i. 375 
 
 cxv. 
 
 17 ii. 223 
 
 xix. 
 
 7 
 
 ii. 182 
 
 \n. 123 
 
 cxvi. 
 
 10 ii. 207, 208, 
 
 
 7,8 
 
 ii. 185 
 
 U. 7 
 
 i. 243 
 
 
 209, w. 2 
 
 
 8 
 
 ii. 192 
 
 Iv. 21 
 
 i. 165, n. 1 
 
 
 15 i. 69, n. 1 
 
 xxii. 
 
 
 ii. 10 
 
 Ixxxviii. 8 
 
 ii. 118, n. 2 
 
 cxix. 
 
 50 ii. 99 
 
 xxiii. 
 
 4 
 
 ii. 206, n. 1 
 
 xciv. 1 
 
 i. 206, n. 1 
 
 
 105 ii. 192 
 
 xxiv. 
 
 1 
 
 i. 342,344 
 
 11 
 
 i. 142, 14G 
 
 cxxxii. 
 
 14 i. 220 
 
 XXX. 
 XXXV. 
 
 7 
 4 
 
 ii. 246, n. 3 
 i. 424, V. 2 
 
 19 
 
 ii. 112 
 
 cxlvi. 
 
 8 i. 92 
 
 
 
 
 PROVERBS. 
 
 
 
 V. 
 
 1 
 
 i. 443, n. 3 
 
 xvi. 1 
 
 ii. 132 
 
 xxi. 
 
 2 i. 155 
 
 
 15 
 
 ii. 286 
 
 15 
 
 ii. 246, n. 3 
 
 
 ^7 ( i. 107, n. 1 
 "' \ ii. 153, n. 2 
 
 xii. 
 
 4 
 
 i. 357 
 
 xix. 12 
 
 ii. 246, n. 3 
 
 
 
 10 
 
 i. 294 
 
 17 
 
 ii. 69,291, 
 
 xxiv. 
 
 9 ii. 153, n. 2 
 
 xiii. 
 
 24 
 
 i. 178 
 
 
 309 
 
 
 
 ix. 2 ii. 22 
 
 ECCLESIASTES. 
 
 ii. 5 ii. 368, n. 5 
 
 SONG OF SOLOMON. 
 ii. 1 ii. 379, n. 2 ii. 13 ii. 368, n. 5 
 
 ISAIAH. 
 
 i. 
 
 15 
 
 i. 219 
 
 xxii. 13 ii. 41 
 
 xl. 
 
 13 
 
 i. 119 
 
 
 22 
 
 ii. 163, n. 1 
 
 XXV. 8 ii. 57,61 
 
 xiii. 
 
 2,3 
 
 ii. 318 
 
 ii. 
 
 17 
 
 ii. 324 
 
 xxviii. 9-11 i. 452, n. 8 
 
 xlv. 
 
 19 
 
 i. 104 
 
 iii. 
 
 23 
 
 i. 3.58, n. 5 
 
 11, 12 i. 450, 451, 
 
 xlix. 
 
 8 
 
 ii. 245 
 
 V. 
 
 15 
 
 ii. 324 
 
 457 
 
 lii. 
 
 7 
 
 ii. 240 
 
 
 20 
 
 i. 341 
 
 xxix. 14 i. 71, 78 
 
 
 10 
 
 i. 101 
 
 vi. 
 
 5 
 
 i. 397 
 
 XXX. 2 i. 183 
 
 
 11 
 
 ii. 254, 261. 
 
 
 10 
 
 i. 79 
 
 xxxi. 3 i. 92 
 
 
 
 262, n. 2 
 
 vii. 
 
 12 
 
 i. 87 
 
 xxxiii. 18 i. 80, 81, «. 1 
 
 liii. 
 
 5 
 
 ii. 242 
 
 
 13 
 
 ii. 393 
 
 xxxiv. 5 ii. 82, n. 1 
 
 Iv. 
 
 10 
 
 ii. 312, n. 2 
 
 viii. 
 
 14 
 
 ii. 161 
 
 xxxviii. 3 ii. 223 
 
 Ixiv. 
 
 4 
 
 i. 102, 107 
 
 X. 
 
 6 
 
 ii. 347, n. 2 
 
 xl. 6,7,8 i. 170 
 
 Ixv. 
 
 16 
 
 i. 448, n. 3 
 
 xiii. 
 
 10 
 
 ii. 27 
 
 8 ii. 135 
 
 
 17 
 
 ii. 233 
 
TABLE OF TEXTS OF SCRIPTURE. 
 
 409 
 
 Chap. Ver. Vol. Page 
 
 i. 10 ii. 329 
 
 vi. 11 ii. 224, v. 1 
 
 ix. 1 ii. 390 
 
 23,24 i. 95 
 
 24 i. 89 
 
 JEREMIAH. 
 
 Chap. Ver. Vol. Page 
 
 ix. 24 ii. 336 
 
 xii. 3 i. 393 
 
 xxiii. 24 1. 379 
 
 XXV. 29 ii. 22 
 
 Chap. Ver. Vol. Page 
 xxxi. 9 ii. 254 
 
 31 ii. 168, 172 
 32, 33ii. 179 
 Ii. 7 ii. 351 
 
 EZEKIEL. 
 
 xxix. 19 ii. 347, n. 2 xxxiv. 4 ii. 144 
 21 ii. 254, w. 2 xxxvi. 26,27 ii. 168 
 xxxii. 7 ii. 27 
 
 xxxvii. 26 ii. 168 
 
 27 ii. 261 
 
 vii. 10 ii. 226 
 
 DANIEL. 
 
 vii. 14, 27 ii. 31 
 
 ix. 26 ii. 10 
 
 PIOSEA. 
 
 vii. 8 i. 190, n. 1 xiii. 14 ii. 57, 62, 
 
 63, n. 3 
 
 xiv. 8 ii. 260 
 
 
 
 
 
 
 
 JOEL. 
 
 
 
 
 
 
 
 
 
 
 
 i. 5 ii. 44, n. 1 
 
 
 
 
 
 
 
 
 
 
 
 HABAKKUK. 
 
 
 
 
 
 u. 
 
 20 
 
 i. 
 
 92 
 
 
 
 ii. 18 i. 276 
 
 ZECHARIAH. 
 
 xiv. 11 ii. 82, w. 1 
 
 MALACHI. 
 
 
 
 
 
 ii. 
 
 7 
 
 i. 
 
 359 
 
 
 
 iii. 15 i. 283, n. 2 
 MATTHEW. 
 
 iv. 
 
 2 
 
 ii. 
 
 183 
 
 i. 
 
 23 
 
 ii. 
 
 261 
 
 
 
 vii. 16 i. 154 
 
 xiii. 
 
 52 
 
 ii. 
 
 157, n. 2 
 
 iv. 
 
 21 
 
 i. 
 
 63, 
 
 71. 
 
 2 
 
 ix. 13 ii. 274 
 
 XV. 
 
 14 
 
 i. 
 
 306 
 
 V. 
 
 6 
 
 i. 
 
 58 
 
 
 
 X 22-! ^-^^^ 
 ""• ^^ \ ii. 360 
 
 xvi. 
 
 19 
 
 ii. 
 
 241 
 
 
 14 
 
 ii. 
 
 159 
 
 
 
 xvii. 
 
 5 
 
 i. 
 
 147 
 
 
 32 
 
 i. 
 
 252 
 
 
 
 25 ii. 301 
 
 
 21 
 
 i. 
 
 228 
 
 
 37 
 
 ii. 
 
 133, 
 
 134, 
 
 9Q i i- 294 
 ^^ \ ii. 318 
 
 xviii. 
 
 4 
 
 i. 
 
 453 
 
 
 
 
 n. 
 
 1 
 
 
 
 16 
 
 ii. 
 
 390 
 
 
 44 
 
 i. 
 
 204 
 
 
 
 xi. 13 ii. 179 
 
 
 IS] 
 
 i. 
 
 184 
 
 
 45 
 
 ii. 
 
 287 
 
 
 
 29, 30 ii. 318 
 
 
 ii. 
 
 325 
 
 vi. 
 
 20 
 
 ii. 
 
 69 
 
 
 
 xii. 30 i. 135 
 
 
 20 
 
 i. 
 
 184 
 
 
 25 
 
 
 261 
 
 
 
 -- ^^ |ii:l83 
 
 xix. 
 
 3 
 
 i. 
 
 372 
 
 
 26 
 
 i." 
 
 294 
 
 
 
 
 5 
 
 i. 
 
 252 
 
410 TABLE OF TEXTS OF SCRIPTURE. 
 
 Chap. Ver. Vol. Page 
 
 Chap. 
 
 Ver. 
 
 Vol. Page 
 
 xix. 6 
 
 i. 376, 383 
 
 XX. 
 
 23 
 
 i. 155 
 
 10 
 
 i. 223, n. I, 
 
 xxii. 
 
 29 
 
 i. 216 
 
 
 263 
 
 
 39 
 
 i. 342 
 
 11 
 
 i. 232 
 
 xxiii. 
 
 8 
 
 i. 147 
 
 28 
 
 i. 199 
 
 
 9 
 
 i. 171, 207 
 
 XX. 12 
 
 ii. 117, «. 2 
 
 
 
 
 Chap. Ver. Vol. Page 
 
 xxiv. 9 ii. 114, n. 3 
 
 15 ii. 167, n. 1 
 xxvi. 17 i. 189, n. 1 
 
 xxvii. 46 ii. 81 
 xxviii. 19 i. 70,72 
 
 MARK. 
 
 i. 19 i. 63, n. 2 viii. 12 i. 87 ivi. 9 ii. 10 
 
 iv. 83 i. 122 xii. 30, 31 i. 304 14 ii. 46 
 
 V. 41 ii. 81 xii. 44 ii. 293 15 i. 72 
 
 vii. 2 i. 389 xiv. 5 ii. 11, n. 4 20 ii. 383, n. 4 
 
 u. 
 
 34 ii. 81 
 
 LUKE. 
 
 1 ii. 12 X. 16 ii. 239, 328, xvii. 10 i. 303 
 
 2 ii. 10 399 xviii. 11 ii. 156 
 
 33 ii. 31 xi. 49 i. 49, n. 3 17 i. 121 
 37 ii. 369, n. 2 xii. 42 i. 151 xxi. 34 ii. 76 
 
 34 ii. 177 XV. 16 i. 57, n. 2 xxiii. 43 ii. 368, n. 5 
 iii. 5 ii. 27 _. o i i. 192 369 
 
 vi. 85 ii. 137 ^^^- ^ \n. 320 xxiv. 33 ii. 11 
 
 ix. 58 ii. 291 15 i. 154 
 
 JOHN. 
 
 i. 1-3 
 
 ii. 
 
 194 
 
 iv. 
 
 24 
 
 ii. 
 
 184 
 
 xii. 
 
 24 
 
 ii. 219 
 
 5 
 
 i. 
 
 85, 112 
 
 V. 
 
 22 
 
 i. 
 
 199 
 
 
 43 
 
 ii. 126, 242 
 
 14 
 
 ii. 
 
 378, n. 1 
 
 vi. 
 
 23 
 
 i. 
 
 374 
 
 xiii. 
 
 16 
 
 i. 49, ».3 
 
 17 
 
 ii. 
 
 173 
 
 
 31 
 
 i. 
 
 315 
 
 xiv. 
 
 7 
 
 ii. 196 
 
 29 
 
 i. 
 
 189, n. 1 
 
 vii. 
 
 24 
 
 ii. 
 
 327 
 
 
 28 
 
 i. 148 
 
 32 
 
 i. 
 
 377 
 
 
 28 
 
 i. 
 
 106 
 
 
 30 
 
 ii. 193 
 
 iii. 7 
 
 i. 
 
 39 
 
 
 41 
 
 ii. 
 
 366, 11. 1 
 
 XV. 
 
 4 
 
 i. 406 
 
 12 
 
 i. 
 
 110 
 
 viii. 
 
 12 
 
 ii. 
 
 161 
 
 
 16 
 
 i. 50 
 
 13 
 
 i. 
 
 326 
 
 
 15 
 
 ii. 
 
 327 
 
 xvi. 
 
 8 
 
 i. 457 
 
 14 
 
 i. 
 
 315 
 
 
 17 
 
 ii. 
 
 390 
 
 xvii. 
 
 15 
 
 i. 192 
 
 16 
 
 ii. 
 
 237, 403 
 
 
 44 
 
 ii. 
 
 375 
 
 
 16 
 
 ii. 235 
 
 17 
 
 ii. 
 
 161 
 
 ix. 
 
 39 
 
 ii. 
 
 161 
 
 
 j 
 
 ; i. 128 
 
 29 
 
 ii. 
 
 340 
 
 X. 
 
 10 
 
 ii. 
 
 376 
 
 XX. 
 
 23 
 
 ii. 161, 325, 
 
 33 • 
 
 1 
 
 i. 
 
 57 
 
 
 12 
 
 i. 
 
 151 
 
 
 1 
 
 \ ».4 
 
 ii. 
 
 139 
 
 
 38 
 
 ii. 
 
 236 
 
 
 
 
 ACTS. 
 
 i. 26 i. 292 ix. 12 ii. 368 xiv. 5, 6 ii. 860, w . 2 
 
 ii. 44 ii. 294, n. 2 23-25 ii. 363, 364, 19 ii. 360, n. 2 
 
 46 i. 63 w. 2 22 ii. 213 
 
 iv. 13 i. 102 24, 25 ii. 363 23 ii. 300, n. 3 
 
 V. 1-10 ii. 325 31 ii. 227 xv. 20 i. 215 
 
 36 i. 403 xi. 28 ii. 67 28 ii. 288 
 
 39 i. 264 xiii. 1 i. 415 32 i. 463, «. 2 
 
 viii. 21 ii. 227 6-11 ii. 325 xvii. 14 ii. 164, n. 1 ' 
 
 31 ii. 366, «.l 11 i. 402 27 i. 87, «. 1 
 
 ix. 3 i. 289 xiv. 3 ii. 383, h. 4 28 ii. 221 
 
TABLE OF TEXTS OF SCRIPTURE. 41 1 
 
 Cluip. Ver. Vol. Page ciiap. Ver. Vol. Page Chap. Ver. Vol. Pa^. 
 
 XVII. 34 n. 3/0, /<.3 xviii. 19 ii. 78 ^^ \ i 66 
 
 xviii. y,lOi. 51 xix. 1 ii. 74 ^^- 2^iii'384 
 
 11 ! 1- viii, 37 23 ii. 117 xxii. 6 i. 289 
 
 iii. 131,391 29 ii. 117 , 17 ii. 368 
 
 17 1. 50 XX. 16 ii. 73 ■ o \ i. 216 
 
 18 i. 37 ^xvi. 8 jy^ ^{^ 
 
 ROMANS. 
 
 i. 5 ii. 825 . ^ H. 188 ( ; '^q 
 
 7 i. 54 -- Nii. 205,211 -• ^^\iul 
 
 8 i- 55 6, 12 ii. 20 34 i 111 Joq 
 
 9 i. 445, n. 2 12 ii. 29 ^' ^ i' 
 leS.!- 7M29 19!.!- 219 39 i.277 " 
 
 1^18, u. 1/8 23 ii. 64 4 i 404 
 
 -0 i. 429 vii. 9 ii. 64 4.8 i 398 
 
 21 i. 85,86,340 10 ii. 177 6 465 
 
 21-32 i. 210 13 ii. 65 7 i* 416 
 
 .. 28 ii. 195 15 i. 155 8 ii! 285 
 
 u. 17 1. 95 viii. 10 ii. 66 21 i 904 
 
 ... 27 1.247 10,llii. 63 xni. 1 ii! 27 
 
 ^- 4 u. 139 15 ii. 181, 185 5 i. 345 
 
 i. 294 17 ii. 204 
 
 .'ii- 36 23 i. 94 
 
 13-15 i. 210 24 ii. 221 
 
 14 i. 311 
 
 i. 96, w. 2 
 ii. 72 
 ii. 223 
 
 23 ii. 126,242 28 ii'. 285, «. 2 . ,, ,,, 
 
 11 1. 315 29 ii. 205, 214 7-9 ii. 231 
 
 12 1. 317, w. 2 30 ii. 218 9 i 68 2'>0 
 
 17 .!• 91'92 33 i. 330 13 1.214 
 ,«<H- 120 ^ 36 ii. 206 17 i. 215,281 
 
 18 u. 221 IX. 6 ii. 194 19-21 i 342 
 25 ii. 10 X. 4 ii. 136, 184 23 i. 280 
 
 1^ !!• 25 9 10 ii. 209 . XV. 18 ii. 388, n. 4 
 
 i^ }!-^03 17 i. 127 xvi. 16 ii. 78^.2 
 
 12 11. 53 xi. 16 i. 243 
 
 20 ii. 65,269, ji. 91 18 i. 42 
 
 «•! -""jii. 183 25 i. 104 
 
 i. 364 
 
 9, n.l 
 
 2 
 
 4 
 
 26 ii. 325 
 
 GALATIANS. 
 
 i- 201 iii. 10 ii. 178 V. 25 i 1^4 
 
 ii. 80 135, 13 ii. 65 vi. 1 iJ! 45o, « 
 
 n. 
 
 343 15 11. S6 ^ I i 494. 
 
 10 i. 40,348, 27 i. 129, «. 2 ^ ii*. 117 
 
 ,, .. , «-2 . 28 1.353 9 ii. 311' 
 
 I "" aI^ '''' .i "■ 2^^ 1<^ i- 455 
 
 Q -'to^ }^^ "}' 69,72 12 i. 348, «. 2 
 
 ,^ .?• 2^1 V. 2,3 i. 316 17 i. 168 
 
 10 11. 6/ 9 i. 187 
 
 EPHESIANS. 
 
 4 ! .!• ^f? }' 23 i. 405 iii. 10 ii. 194 
 
 ,, *"-?S ''■ 3 1^-243 15 ii. Ill 
 
 11 "l]^ ,;li!-236 17 i. 432 
 18 1. 113 12 i. 396 iv. 11 i. 414 
 
41 :i TABLE OF TEXTS OF SCRIPTURE. 
 
 Chap. Ver. Vol. Page Chap. Ver. Vol. Pa^e Chap. Ver. Vol. Pago 
 
 iv. 14 i. 122, 429, v. 23 i. 241 vi. 6 ii. 282 
 
 453, n. 2 25-27 ii. 341 10 ii. 380 
 
 20 i. 136 30 i. 217, 335, 13 ii. 8, «. 1 
 
 V. 11 ii. 257 379 19 ii. 254, n. 2 
 
 16 i. 290 
 21 ii. 222 
 
 6 ii. 395 
 7,8 i. 148 
 
 8 ii. 394 
 9,10ii. 31 8 i. 97 
 
 COLOSSIANS. 
 
 
 30 
 
 i. 
 
 217, 335, 
 
 
 
 
 379 
 
 
 PHILIPPIANS. 
 
 
 ii. 
 
 12 
 
 i. 
 
 60 
 
 
 
 13 
 
 ii. 
 
 16 
 
 
 
 15 
 
 i. 
 
 53 
 
 
 
 25 
 
 i. 
 
 49, n. 
 
 3 
 
 iii. 
 
 5 
 
 ii. 
 
 82, n. 
 
 2 
 
 u. 
 
 9 ii. 383 
 
 I. TIMOTHY 
 
 II. TIMOTHY. 
 
 9 
 
 ii. 
 
 242, n. 
 
 1 
 
 21 
 
 ii. 
 
 50 
 
 
 1 
 
 ii. 
 
 334 
 
 
 3 
 
 i. 
 
 275 
 
 
 12 
 
 i. 
 
 57, n. 
 
 o 
 
 15,16 
 
 ii. 
 
 385 
 
 
 5 
 
 ii. 
 
 212 
 
 
 i. 24 ii. 112,204, 
 
 iii. 
 
 1 
 
 i. 216 
 
 10 
 
 ii. 
 
 66 
 
 
 n. 1 
 
 iii. 
 
 3 
 
 ii. 23 
 
 15 
 
 ii. 
 
 30, 
 
 197, 
 
 ii. 3 i. 57, 93, 
 
 
 3,4 
 
 ii. 26 
 
 
 
 «. 3 
 
 136, 401 
 
 
 5 
 
 ii. 205 
 
 19 
 
 
 92, 
 
 w. 1 
 
 5 i. 331 
 
 
 9 
 
 i. 364 
 
 21 
 
 i. 
 
 85 
 
 
 7 i. 331 
 
 
 14 
 
 i. 419 
 
 22 
 
 
 58 
 
 
 16, 17 ii. 72 
 17 i. 189 
 
 I. THKSSALONIANS. 
 
 iv. 
 
 1 
 
 ii. 295 
 
 3 
 
 i. 
 
 432 
 
 
 ii. 13 ii. 116, n. 4, 
 
 iv. 
 
 16 
 
 ii. 59 
 
 1 
 
 i. 
 
 98 
 
 
 172 
 
 V. 
 
 24 
 
 i. 59, n. 1 
 
 II. THESSALONIANS. 
 
 60 iii. 3 i. 59 iii. 15 i. 195 
 
 i. 
 
 4 
 
 i. 137 
 
 
 Q j i. 390 
 ^ jii. 163 
 
 iv. 
 
 8 
 
 i. 311 
 
 
 5 
 
 i. 345, 419 
 
 iii. 
 
 v. 
 
 4 
 
 ii. 256 
 
 
 7 
 
 ii. 333, n. 2 
 
 
 16 ii. 138 
 
 
 11 
 
 i. 149 
 
 
 20 
 
 i. 184 
 
 iv. 
 
 5 i. 280, 334. 
 
 
 17 
 
 i. 417 
 
 ii. 
 
 1-4 
 12 
 
 i. 91 
 i. 356 
 
 
 374 
 
 vi. 
 
 16 
 
 ii. 200 
 
 o M- 300 
 
 ^jii. 227 
 
 18 ii. 60 
 
 5 i. 308 
 
 «• 13 km 
 
 17, 18 ii. 21 
 
 18 ii. 7 
 
 
 TITUS. 
 
 15 i. 242 
 
 i. 16 i. 124 
 
 2 ii. 389, w. 3 
 15 i. 84 
 
 3 i. 75, n. 3 
 22 i. 445, ». 2 
 
 ii. 11, 12 ii. 245, H. I 
 
TABLE OF TEXTS OF SCRIPTURE. 413 
 
 PHILEMON. 
 
 Chap. Ver. Vol. Page Ohap. Ver. Vol. Page Chap. Ver. Vol. Page 
 
 25 i. 445, n. 2 
 
 HEBREWS. 
 
 i. 2 ii. 30,290 V. 13, 14 i. 122 xi. 3 i. 429, n. 2 
 
 ii. 8 ii. 290 vi. 5 i. 471 7 1. 199 
 
 14 ii. 20 11 i. 310 37 i. 57, n. 2 
 
 iii. I i. 49, n. 3 ix. 27 ii. 58 xii. 6 ii. 22 
 
 14 i. 61 X. 23 i. 59, n. 1 9 i. 172 
 
 iv. 1 i. 57, n. 2 28 ii. 390 15 i. 57, «. 2 
 
 12 i. 456 32 i. 60 xiii. 4 i. 235 
 
 V. 7 i. 185 xi. 1 ii. 215, 221 17 ii. 399 
 
 JAMES. 
 
 i. 8 ii. 251, n. 1 iv. 15 i. 175 v. 13 i. 447, «. 4 
 
 iv. 6 ii. 379, n. 2 v. 12 ii. 133 17 ii. 119 
 
 I. PETER. 
 
 ii. 8 ii. 177,330 iv. 17 ii. 22 
 
 iii. 1 i. 245 v. 3 ii. 144 
 
 18 ii. 238 5 ii. 379, n. 2 
 
 iv. 3 i. 211 6 ii. 120 
 
 12 ii. 183 7 ii. 314 
 
 13 ii. 112 12 ii. 245, «. 1 
 
 H. PETER. 
 
 i. 11 ii. 31 i. 13, 14ii. 21" 
 
 i. 18, 19 i. 
 
 221 
 
 23 ii. 
 
 29 
 
 24 ii. 
 
 29 
 
 24,25 i. 
 
 170 
 
 25 ii. 
 
 135 
 
 ii. 2 i. 
 
 121 
 
 5 i. 
 
 142 
 
 i. 8 ii. 
 
 19 
 
 9 i. 
 
 59 
 
 ii. 2 ii. 
 
 237 
 
 18 ii. 
 
 60 
 
 iii. 1,2 i. 
 
 431 
 
 j^ J , i. 147 V. 4 i. 432 
 
 I. JOHN. 
 
 i. 14 
 ii. 393 19 i. 192 
 
 JUDE. 
 
 5 i. 313 
 
 REVELATIONS. 
 
 i. 9 ii. 112, 206 ii. 7 ii. 368, n. 5 xxi. 4 ii. 61, n. 2 
 
 10 ii. 68 xiv. 4 i. 267 
 
 APOCRYPHA. 
 
 ECCLESIASTICUS. 
 
 xl. 17, 27 ii. 369 
 
 BARUCH. 
 
 iv. 7 i. 339 
 
TABLE II. 
 
 OF GREEK WORDS EXPLAINED. 
 
 aya'nMffiv 
 
 ayioTY^ri 
 
 a.yvoiiTOLt 
 
 ciyvuidTri 
 
 ay^VTTViaig 
 
 ctyuvodiTUi 
 
 ddsTsTv 
 
 a'myihri 
 
 cizacxTrog 
 
 azaocrov 
 
 dKaTa(rra(riaig 
 
 dTcaraffrarog 
 
 dxoivu)vrj-ni 
 
 d'kXorPiui 
 
 dfj^sroa 
 
 dfi(pide^iog 
 
 avayiv'J)ff-/,Biv 
 
 avay/vu)(i)isffdai 
 
 avaycfjyrj 
 
 dvax^ivsiv 
 
 dvan^ivsffdai 
 
 dv6^u)'7ri\iog 
 
 dvd^oj'TrozTovog 
 
 dv&V'7ro(po§a 
 
 dvdwTro^pooav 
 
 dvoizodo/jjovvrat 
 
 dvTi 
 
 dwtXri-^iig 
 
 dvTi':riXa^yia 
 
 doodrov 
 
 aTXoTy'iTi 
 
 d'7rdyi6$ai 
 
 dTO 
 
 Vol. Page 
 
 i. 418, n. 2 
 
 i. 369 
 
 i. 108, n. 1 
 ii. 126, n. 4 
 
 i. 472, n. 1 
 
 i. 435, n. 1 
 ii. 251, n. 1 
 
 i. 157, n. 1 
 
 i. 79 
 
 i. 429, n. 1 
 
 i. 445, 71. 2 
 
 i. 446 
 ii. 250 
 ii. 251, n. 1 
 
 i. 362 
 
 ii. 334, 71. 1 
 
 ii. 334, n. 1 
 
 ii. 252, 71. 1 
 
 ii. 128 
 
 ii. 167 
 
 ii. 199, n. 2 
 
 i. 291 
 
 i. 343 
 
 i. 331, w. 3 
 ii. 375, n. 4 
 { i. 281, 71. 1, 
 [ 337, n. 5 
 
 i. 214 
 
 i. 283, 71. 2 
 
 i. 97 
 
 i. 416, n. 1 
 ii. 256, n. 2 
 ii. 197, 71. 3 
 ii. 126, 71. 4 
 i. 396, 71. 2 
 ii. 20 
 
 i. 100 
 
 
 Vol. Page 
 
 a-roKaXv-^iig 
 
 ii. 366, n. 3 
 
 d-6-/.oi!i>a 
 
 ii. 119, n. 1 
 
 d-7:okoyiav 
 
 ii. 275 
 
 d'jroGTo'kog 
 
 i. 49, n. 3 
 
 d^iff-s^uv 
 
 ii. 252, n, 1 
 
 d^-rrccy sg 
 
 i. 209, 71. I 
 
 d^u-viai 
 
 i. 209, n. 1 
 
 dooa,^(*iV 
 
 ii. 140, n. 4 
 
 dGx,7^fj'0vsTv 
 
 i. 265,423, 9z. 3 
 
 dra^ioc 
 
 i. 231,71.2,261 
 
 aToc^iav 
 
 i. 365 
 
 ahrd^ziiav 
 
 ii. 170 
 
 ahroiTTCcg 
 
 ii. 10 
 
 av^rjffiv 
 
 i. 97, 366 
 
 dpoyjuv 
 
 i. 440, n. 4 
 
 (Sd^jSa^og 
 
 i. 442, n. 1 
 
 (Sdoog 
 
 Jii. 117, 7^. 2, 
 \ 214, 71. 1 
 
 (Sd^ovfJ^oci 
 
 ii. 117, w. 2 
 
 (3a(ji7,i{jsiv 
 
 ii. 157, n. 2 
 
 (3Xaci:pyifjjia, 
 
 i. 165 
 
 j(3Xa<r^'/;//..o■J/Ag^■o/ 
 
 i. 165 
 
 jSXg-Tsrg 
 
 (i. 89, 
 lii. 326 
 
 7«f 
 
 ii. 366, n. 1,400 
 
 ysvsffdai 
 
 i. 249 
 
 yvu}f/.ri 
 
 i. 252 
 
 yvui/XT^v 
 
 i. 63 
 
 y^afjj/xotrsTg 
 
 i. 81 
 
 AaidoiXog 
 
 i. 74, n. 1 
 
 haifjiovici 
 
 i. 339 
 
 dizrtfj 
 
 ii. 246, n. 2 
 
 ds^iojv 
 
 ii. 252, n. 1 
 
 dyjXoco 
 
 i. 64, 77. 3 
 
 bidQYi'/.yig 
 
 ii. 180, 71: 3 
 
 diax^/vuv 
 
 i. 389, n. 3 
 
 diu 'XoXXw 
 
 ii. 124 
 

 TABLE OF GREEK WORDS EXPLAINED. 415 
 
 
 Vol. Page 
 
 
 V(.l. Paga 
 
 8!xr} 
 
 (ii. 63, n. 3, 
 
 evs^yyifia 
 
 i. 402 
 
 \ 63, n. 4 
 
 ivi^yr,[ia7a 
 
 i. 399 
 
 dr/.aiojg 
 
 ii. 44, n. 1 
 
 ivs^yovfJi^svrig 
 
 ii. 116 
 
 diojxsrs 
 
 i. 434, n. 1 
 
 £vdov(Tiafffiog 
 
 i. 463 
 
 doXioi 
 
 ii. 351, n. 2 
 
 SVOf/.TjffOJ 
 
 ii. 261, n. 1 
 
 doXouv 
 
 ii. 191, n. 2 
 
 i^a'TTo^iTff^ai 
 
 ii. 118,119 
 
 dovXayuyco 
 
 i. 311, n. 1 
 
 i^ovffia 
 
 i. 358, n. 5 
 
 doJds'/ia 
 
 ii. 11, n. 1 
 
 loPrd^cofJLiv 
 
 i. 188 
 
 dojosav 
 
 ii. 252, n. 5 
 
 irrdvu 
 
 ii. 11 
 
 t(3cc^'/lSyj/Mv 
 
 ii. 117, n. 2 
 
 s'TTe^s^yaffia 
 
 ( i. 408 
 
 syTiaxou/xsv 
 
 ii. 189, n. 1 
 
 'ii. 61 
 
 idriXojdv) 
 
 i. 64, n. 3 
 
 eTz/Sa^oD 
 
 ii. 149, n. 1 
 
 sd^ocToi 
 
 ii. 8, n. 1 
 
 i'irtyiv(j)6/.itv 
 
 ii. 128 
 
 iidog 
 
 ii. 221 
 
 smilxsia 
 
 ii. 294 
 
 ilK^ 
 
 ii. 8, 71. 2 
 
 smsixsg 
 
 ii. 294, n. 3 
 
 ilXn^ivog 
 
 i. 252, 11. 3 
 
 s'TTi sXarrov 
 
 i. 105 
 
 itXix^mia. 
 
 ii. 126 
 
 SmtJKI^VUlffTj 
 
 ii. 378, n. 1 
 
 il [LYi 
 
 i. 245, n. 3 
 
 sTiffvffra&iv 
 
 ii. 361 
 
 ii^rivrig 
 
 i. 466, n. 2 
 
 IrfTsXsTv 
 
 ii. 264 
 
 ih 
 
 i. 313, 406 
 
 Iri TO <7roXu 
 
 i. 105, 205 
 
 iig avTov 
 
 i. 277 
 
 sffT^xars 
 
 ii. 8, n. 1 
 
 i/g ahro'jg 
 
 ii. 303 
 
 sffrt 
 
 i. 466, n. 2 
 
 dg X^iff-ov 
 
 ii. 341 
 
 iffvXr}ffa 
 
 ii. 347, 11. 2 
 
 gxaCrw 
 
 i. 126 
 
 W^Cl 
 
 i. 435, n. I 
 
 sxdffTog 
 
 i. 245, n. 2 
 
 iTiPoZuyoZMTsg 
 
 ii. 258, n. 1 
 
 l/ihrifiriaat 
 
 ii. 223, n. 2 
 
 STudr} 
 
 i. 188 
 
 'ixhr,iiog 
 
 ii. 223, n. 2 
 
 svdoxsu 
 
 ii. 69, n. 5 
 
 sxxaxovfisv 
 
 ii. 189, n. 1 
 
 ihXoyiag 
 
 ii. 307 
 
 ezXiysiv 
 
 i. 96 
 
 ihXayouixiv 
 
 1 334 
 
 sx.v'fi'^are 
 
 ii. 44, n. 1 
 
 svodoofxai 
 
 ii. 69, n. 5 
 
 ex 'TravTuv 
 
 i. 304 
 
 ihrr^oGh/LTov 
 
 ii. 246 
 
 s'/i^iva 
 
 ii. 145 
 
 iuya^iffrr/ffag 
 
 i. 384, 77.. 2 
 
 £xrs/vu 
 
 ii. 335, n. 2 
 
 Zi(jyw[i,i 
 
 ii. 197, 11. 4 
 
 sxTog ii fMri 
 
 ii. 8, n. 2 
 
 tr,iMio\J6Qai 
 
 i. 139 
 
 £xr^w/^a 
 
 ii. 12, n. 4 
 
 t^vyoffTunTv 
 
 ii. 258, n. 1 
 
 sXa(p^/a 
 
 ii. 133, n. 2 
 
 r,Xs^dyj/jbsv 
 
 ii. 189, n. 1 
 
 sXsyyjg 
 
 ii. 221, 11. 2 
 
 rjXsri/LLsvog 
 
 i. 252, 77. 3 
 
 IfjA^tCiV 
 
 ii. 334, n. 1 
 
 r,X'7rlxaixsv 
 
 ii. 121, n. 2 
 
 i[M(paTr/MTS^a 
 
 ii. 198 
 
 7]jJ.U}V 
 
 ii. 280 
 
 £V 
 
 J i. 313, 406 
 
 r\TT'/\ll(Xj 
 
 i. 204 
 
 
 ii. 242 
 
 Qd^aTog 
 
 ii. 63, 77. 3 
 
 h 
 
 i. 406 
 
 difJ^sXiog 
 
 i. 139 
 
 h avr(f) 
 
 i. 277 
 
 dso/j,avTsia 
 
 i. 463, 77. 4 
 
 ivdsxa 
 
 ii. 11, w. 1 
 
 Qsog 
 
 i. 466, 77. 2 
 
 svdrifjjrjffai 
 
 ii. 223, 11. 2 
 
 driffa-j^i^stv 
 
 ii. 69 
 
 svdrifMog 
 
 ii. 223, n. 2 
 
 &Xi(36fisvoi 
 
 ii. 202, n. 2 
 
 'inxa 
 
 ii. 144 
 
 t)X/'\|/£aiv 
 
 ii. 213, n. 3 
 
416 
 
 TABLE OF GREEK WORDS EXPLAINED. 
 
 
 Vol. Page 
 
 
 ( i. 259, n. 3 
 
 ^x/-4//$ 
 
 ■^ii. 114, n. 3 
 
 
 ( 213, n. 3 
 
 d^agoddXiav 
 
 ii. 317 
 
 &e^ia[i,^roztv 
 
 ii. 157, n. 2 
 
 6us(r6ai 
 
 i. 188 
 
 h^k 
 
 i. 300, n. 2 
 
 Ugm 
 
 i. 300 
 
 hgou 
 
 i. 300, n. 2 
 
 /X,OLi6T7j; 
 
 ii. 170, 71. 4 
 
 /xavoryjra 
 
 ii. 170 
 
 iva 
 
 i. 368 
 
 /ffoTVjra 
 
 ii. 294 
 
 }(pt 
 
 i. 309, n. 3 
 
 xadd^fiara 
 
 i. 166 
 
 xada^fioi 
 
 i. 166 
 
 x.adi^iTs 
 
 i. 202 
 
 Kai 
 
 i. 126 
 
 xaxot^i^Xiav 
 
 i. 350 
 
 KuXhv 
 
 i. 350, n. 2 
 
 xaTcrikiUiy 
 
 ii.l62, 191,w, 
 
 Tta^i^Kofiouvrsg 
 
 i. 362, n. 1 
 
 xar% 
 
 ii. 19 
 
 '/CCiTO, Qsov 
 
 ii. 273, n. 1 
 
 zarax^/'xa 
 
 ii. 119 
 
 jiara^TiZiiv 
 
 ii. 400, 71. 4 
 
 Kara^rit^sffOa/ 
 
 i. 63 
 
 xard^riffiv 
 
 ii. 400, n. 4 
 
 xaTa^rigig 
 
 i. 63, 71. 2 
 
 xar s^ox^nv 
 
 ii. 368 
 
 xarap/g(/j/X2vo/ 
 
 i. 258 
 
 xaroTrP/'^gC^a/ 
 
 ii. 186 
 
 XSVT^OV 
 
 ii. 63, 71. 3 
 
 x.s(paXi^g 
 
 i. 358, 71. 5 
 
 •/,ri^{j(rffo(isv 
 
 ii. 17 
 
 xXi^^ovofiiTv 
 
 i. 209 
 
 TiOiiJjri&ri 
 
 i. 270, 71. 3 
 
 TLOtvoivia 
 
 i. 335 
 
 xoivmiag 
 
 i. 60 
 
 XOIVUVOt 
 
 ii. 117, 71. 1 
 
 xoToig 
 
 ii. 251, 71. 1 
 
 xoivziv 
 
 i. 96 
 
 7cv(3sia 
 
 i. 122, n. 1 
 
 KupIou 
 
 ii. 205, n. 1 
 
 xoJXov 
 
 i. 309, 71. 3 
 
 XsiTov^yia 
 
 ii. 314 
 
 Xiirovoyoi 
 
 ii. 314, u. 2 
 
 
 Vol. Page 
 
 Xoy/^itrdat 
 
 / i. 424, 71. 2 
 1 ii. 320 
 
 Xoyohaihakia 
 
 i. 74 
 
 y^oyov 
 
 i. 96 
 
 
 r i. 401, n. 2 
 
 Xoyoc 
 
 ( ii. 52, 71. 3 
 
 Xoidoosrj 
 
 i. 165 
 
 Xotbo^ia 
 
 i. 165 
 
 Xoidj^ov/M&voi 
 
 i. 165 
 
 f^ad/iTiiisiv 
 
 ii. 157, n. 2 
 
 /jbax^o^u/MiT 
 
 i. 422, n. 1 
 
 [Maodv d&d 
 
 ii. 83, n. 1 
 
 (jji/jjspiffrai 
 
 i. 262, 71. 1 
 
 /jji^i/xva 
 
 i. 259, 11. 3 
 
 fisr^ov 
 
 ii. 334, n. 1 
 
 fisrcfjvv/xixojg 
 
 i. 56, 299 
 
 Mri y'sjoiTO 
 
 i. 217, 71. 3 
 
 Mxy}6ig 
 
 i. 65 
 
 (j^vfMrjTixoJg 
 
 i. 451, n. 1 
 
 f/jVTjfMOffWOV 
 
 i. 189, 381 
 
 2 (juoo^o(j6(poig 
 
 i. 84 
 
 vai 
 
 J ii. 133, n. 3, 
 \ 134, 71. 1 
 
 VSXPOJfflV 
 
 ii. 203, 71. 3 
 
 vspcog 
 
 ii. 63, 71. 3 
 
 rh 
 
 ii. 39, 71. 2 
 
 vTj'rtd^STS 
 
 i. 452, 71. 3 
 
 y/jffrsiaig 
 
 ii. 251, 71. 1 
 
 vr/.ri 
 
 ii. 63, n. 3 
 
 
 f ii. 63, 71. 3, 
 
 vT/Cog 
 
 \ 63, n. 4 
 
 voTjfjbara 
 
 ii. 153, 71. 2 
 
 VOfJjtx) 
 
 i. 452, 71. 3 
 
 ^ 
 
 / i. 443, 71. 3, 
 t 445, 71. 2 
 
 vovg 
 
 o/xodofirj^'^ffsrai 
 
 i. 283, n. 2 
 
 oXc^g 
 
 i. 179 
 
 o/jjoovfftog 
 
 ii. 196, 11. 1 
 
 onofia'f^ofisvog 
 
 i. 193, n. 4 
 
 6-7rXlry}g 
 
 ii. 252, 71. 1 
 
 QTrraaiag 
 
 ii. 366, n. 2 
 
 offr^oc/iivog 
 
 ii. 201, 71. 5 
 
 offT^axov 
 
 ii. 201, 71. 5 
 
 on 
 
 i. 396 
 
 on 
 
 i. 65, 396 
 
 „ 
 
 / ii. 133, 71. 3, 
 
 O'J 
 
 1 134, n. 1 
 
TABLE OF GREEK WOllDS EXPLAINED. 
 
 417 
 
 
 Vol Page 
 
 
 VoL Page 
 
 oi^gv 
 
 i. 276 
 
 ffa^iSdruv 
 
 ii. 68 
 
 ovdivog 
 
 i. 119 
 
 ffri,'Maivu 
 
 i. 64, n. 3 
 
 ohhivcia 
 
 i. 91 
 
 ff-/.iuog 
 
 ii. 201, n. 5 
 
 OVX iffTI 
 
 i. 368, n. 4 
 
 CKO-rrouvTOJV 
 
 ii. 214, n. 5 
 
 ovru 
 
 i. 309 
 
 ffopia 
 
 i. 401, n. 2 
 
 o^daXfAov 
 
 ii. 59, n. 1 
 
 ffo^iag 
 
 i. 96 
 
 op^'j^w/xara 
 
 ii. 322, 71. 3 
 
 Go(pog 
 
 i. 81, n. 1 
 
 'Traida'yujyovg 
 
 i. 169, n. 3 
 
 6'7rXdyyn/ci 
 
 ii. 281,71. 1 
 
 'TCCPayysXXsiv 
 
 i. 364 
 
 ffrsXXofMivoi 
 
 ii. 300, n. 4 
 
 <xaodbii6og 
 
 ii. 368, n. 5 
 
 GTivoTg 
 
 ii. 203, n. 1 
 
 'Ka^a.boffiii 
 
 i. 351 
 
 GTiVOyjt)^0\J{J,iVQt 
 
 ii. 202, n. 2 
 
 'jraocczaXsTcfdai 
 
 / i. 463 
 \ii. 114 
 
 CTooyn^ 
 
 ii. 256, n, 2 
 
 b 
 
 flT^ars-jsrai 
 
 i. 293, n. 1 
 
 •jragaxaXwv 
 
 ii. lll,w. 1 
 
 Guyyoa$7i 
 
 i. 69, n. 3 
 
 'jraoccx.Xrjffig 
 
 / i. 463, n. 2 
 tii. 114 
 
 GvyKPivsadai 
 
 i. 114 
 i. 114 
 
 ^a^oivo,u.og 
 
 ii. 258, n. 2 
 
 Gvyy^povog 
 
 ii. 370, 71. 3 
 
 '7:ao9oyoii 
 
 ii. 353 
 
 G-jtr,rriTrig 
 
 i. 81,71.3 
 
 'Traohrtdta. 
 
 ii. 182 
 
 Gvfi-Trddsict 
 
 i. 412 
 
 'TTii^oTg 
 
 i. 100, n, 1 
 
 Gxjix'zdkiav 
 
 ii. 362 
 
 mi^dt^MV 
 
 ii. Ill, n. 1 
 
 G'ofL^p'sgov 
 
 i. 400 
 
 mvrr,y.oGr7]v 
 
 ii. 73 
 
 GVV 
 
 ii. 122,71.2,244 
 
 TTioi 
 
 i. 166 
 
 G-jvcc'jafiiyvxjG&ai 
 
 i. 190, n. 1 
 
 'TTioiKaddp/j.aTO, 
 
 i. 166, n. 5 
 
 G\)nx.boyJ)y 
 
 i. 53 
 
 'TTS^ITlfiVai 
 
 i. 411, w. 1 
 
 6\)n^y(jZ\/Tig 
 
 ii. 244 
 
 ^iPi-y^rjfMa 
 
 i. 166 
 
 GvvvTov^youvruv 
 
 ii. 122, 7J.2 
 
 irioiTioiUroi.i 
 
 . i. 422 
 
 Gp^ayig 
 
 ii. 140 
 
 'TTliciVOV 
 
 i. 100 
 
 rsXri 
 
 i. 329 
 
 rrXzovi^iav 
 
 ii. 308 
 
 rsXs/og 
 
 i. 102 
 
 'nrXrj^ufia. 
 
 i. 405, n. 
 
 Tl[Jji\V 
 
 i. 411, n. 1 
 
 'TTVSVfJ.a 
 
 / i. 115,71.4, 
 1 445, n. 2 
 
 ri[ucag 
 
 Tivsg 
 
 i. 220 
 i. 210 
 
 'TTVSVfLOCTa 
 
 i. 466, n. 2 
 
 Tivog 
 
 i. 215 
 
 'TTvsv/jbccTr/Jjg 
 
 ii. 50, n. 1 
 
 rh 
 
 i. 196 
 
 ToXuya/x/a 
 
 i. 225, 226 
 
 yg 
 
 ii. 376, 71. 2 
 
 'n-oXuarjfMov 
 
 i. 420 
 
 h'TraXkay^v 
 
 i. 100 
 
 rrovriohg 
 
 i. 196 
 
 UT6^ 
 
 ii. 36 
 
 'To^wg 
 
 i. 193, n. 4 
 i. 350, 355 
 
 V'^s^^oXriv 
 
 /ii. 117,71.2, 
 t 212, 71. 2 
 
 'jrpo6U)Xou 
 
 ii. 152, n. 4 
 
 Itts^^oXitcov 
 
 ii. 212, n. 2 
 
 'TT^OffUl'ffU 
 
 ii. 200, n. 4 
 
 VTTS^^oXlKUg 
 
 ii. 212, n. 2 
 
 'T^urorv'^rov 
 
 i. 350 
 
 •j'TTS^ bbva{Miv 
 
 ii. 117, n. 2 
 
 IrifMara 
 
 ii. 369 n. 2 
 
 b'TTi^i-KTimGdcti 
 
 ii. 334, n. 1 
 
 '^ITfi 
 
 ii. 59 
 
 'wxisixnivu 
 
 ii. 335, n. 2 
 
 |o-r^ 
 
 ii. 59 
 
 v<7re^ Tlfiuv 
 
 i. 189, n. 1 
 
 ^{jsrat 
 
 ii. 121, n. 2 
 
 i/Tgg u/j,uv 
 
 ii. 124 
 
 ^•jtfgra/ 
 
 ii. 121, n. 2 
 
 I'TTi^moiGGiijofLai 
 
 ii. 269, n. 1 
 
 VOL. n. 
 
 
 
 2d 
 
418 
 
 TABLE or GREEK WORDS EXPLAIKED. 
 
 
 Vol. Page 
 
 
 Vol Page 
 
 'J-7r0fMvfj 
 
 ii. 249, 71. 2 
 
 X^idv 
 
 ii. 131, n. 1 
 
 V':ro/xsvov(fiv 
 
 i. 108, n. 1 
 
 XH" 
 
 ii. 131, 71. 1 
 
 U'TrovP'youvTOjv 
 
 ii. 122, n. 2 
 ii. 221, n. 2, 306 
 
 , p^a^/o/xara 
 
 j i. 58, 403, n. 4 
 1 ii. 251, n. 2 
 
 v'TOG-ariKog 
 
 ii. 307, n. 2 
 
 yii^OTwriGavTic 
 
 ' ii. 300, 71, 3 
 
 hrroGraTr/.ujg 
 
 ii. 307, n. 2 
 
 YjiodTmcL 
 
 ii. 300 
 
 v'^ru'TridZ^siv 
 
 i. 310 
 
 X?.o'735 
 
 i. 64, n. 4 
 
 vffrs^sT6dat 
 
 i. 57 
 
 yjtjffTs-jsffdai 
 
 i. 422 
 
 (pitdofxai 
 
 ii. 372, n. 1 
 
 yjuj/Mvoi 
 
 i. 258 
 
 (p/XavrIa 
 
 ii. 389, n. '6 
 
 •vj/aAw 
 
 i. 447, n, 4 
 
 (poMsvg 
 
 ii. 375, n. 4 
 
 ■^rjAapriffiiav 
 
 i. 87, n. 1 
 
 (po^sffuf/jsv 
 
 ii. 55 
 
 -^vyj ^ 
 
 i. 115, w. 4 
 
 (pu6rA.lv 
 
 ii. 50, n. ] 
 
 -y^/vyi/iov 
 
 i. 50, n. 1 
 
 (pvffig 
 
 i. 361, n. 1 
 
 . 
 
 j ii. 126 
 
 (puv^ 
 
 i. 440, n. 4 
 
 Wj* 
 
 \ ii. 164, n. 1 
 
TABLE III. 
 
 OF HEBREW WORDS EXPLAINED. 
 
 
 Vol. Page 
 
 ( i. 107 
 lii. 193, n. 2 
 ii. 193, n. 2 
 
 X^J-DX 
 
 i. 245, n. 3 
 
 pX 
 
 i. 448, 71. 3 
 
 D'l^'N 
 
 ii. 241 
 
 HDD 
 
 i. 107, n. 1 
 ii. 259, n. 2 
 
 n^-in 
 
 ii. 307 
 
 P 
 
 ii. 368, 71. 5 
 
 -in"i 
 
 ii. 369, n. 2 
 
 D'^jnn 
 
 ii. 252, 71. 5 
 
 
 i. 189, n. 3 
 
 ii. 153 
 
 i. 217, n. 3 
 
 m-on 
 
 ii. 256, n. 2 
 
 Dnn 
 
 ii. 80, n. 4, 82 
 
 nnn 
 
 i. 204, n. 2 
 i. 190, n. 1 
 
 mn'' 
 
 i. 326 
 
 1U3 
 
 Vol. Page 
 
 ii. 214, n. 
 
 1 
 
 nb 
 
 i. 283, n. 
 i. 64, ». 
 
 2 
 4 
 
 ^KO li^D 
 
 ii. 212, n. 
 
 2 
 
 n^no 
 
 i. 108, n. 
 
 1 
 
 K^SJ 
 
 c i. 115, w. 
 hi> 51 
 
 4 
 
 ")SD 
 
 i. 81 
 
 
 OnDD 
 
 i. 81 
 
 
 noly 
 
 ii. 24, n. 
 
 1 
 
 ri:i-'i^ 
 
 ii. 140, n. 
 
 4 
 
 nay 
 
 ii. 358, n. 
 
 1 
 
 D*nD 
 
 ii. 368, n. 
 
 5 
 
 nna 
 
 ii. 155, w. 
 
 1 
 
 nn 
 
 i. 115, n. 
 
 4 
 
 
 ii. 246 
 ii. 347, n. 
 
 2 
 
 njnn 
 
 i. 443, n. 
 
 3 
 
 Dn 
 
 i. 102 
 
 
GENERAL INDEX. 
 
 *4(.* The Referknces are to the Volumes and Pages. 
 
 AcHAiA, Corinth was a city of, i. 37 ; 
 the household of Stephanas were the 
 first-fruits of, ii. 77. 
 
 Achilles Tatius quoted, i, 262, n, 1. 
 
 Adam, why Christ is called the last, ii. 
 62, .53 ; Christ's superiority to, 52, 
 od; entailed ruin upon himself and 
 his posterity, 53 ; his body was form- 
 ed from the earth, 54. 
 
 Adam's Roman Antiquities, quoted, ii. 
 41, w. 2. 
 
 Adoption, effectual calling is an evi- 
 dence of, i. 60; is the source of the 
 choicest blessings, 10.9 ; the grace 
 of Christ was the procuring cause of 
 it, ii. 404. 
 
 ^schylus quoted, i. 429, n. 1 . 
 
 Afflictions are the means of purifying 
 the people of God, i. 140; are evi- 
 dences of fatherly love, 393; are in 
 various ways useful to believers, 394 ; 
 reasons why Christians have a more 
 than ordinary share of, ii. 22, 23 ; 
 are to the wicked tokens of the curse 
 of God, ii. 112. 
 
 Afrania, Caia, the wife of a Roman 
 Senator, her effrontery, i. 468. 
 
 Alciat, Andrew, Calvin studied law 
 under him, ii. 92, 93. 
 
 Alembert quoted, ii. 94. 
 
 Alexander's Paraphrase on 1 Cor. xv. 
 quoted, ii. 8, w. 2, 44, n. 1. 
 
 Allegorical interpretation of Scripture, 
 absurdities connected with, i. 294 ; 
 injurious eff*ects of, ii. 174, 175. 
 
 Almsgiving resembles sowing, ii. 308, 
 309; liberality in, estimated by God 
 from the disposition, rather than 
 from the sum, 309 ; is a sacrifice, 
 310; liberality in, draws down the Di- 
 vine blessing, 310; the neglect of it 
 involves unrighteousness, 313. 
 
 Ambition must be carefully guarded 
 
 against, i. 124, 274 ; is injurious 
 to the interests of the Church, 436, 
 470. 
 
 Ambrose quoted, i. 140, 191,202, 444; 
 ii. 34, i28, 149, 193, 199, 355, 
 392. 
 
 Anacharsis, a Scythian philosopher, 
 quoted, i. 441, ji. 2. 
 
 Anastrophe, a figure of speech, i. 126, 
 n. 1. 
 
 Anathema, meaning of the term, ii. 80. 
 
 Angels, in what sense they will be 
 judged by the saints, i. 201 ; are 
 sometimes employed in executing 
 Divine judgments, 327; ministers of 
 religion are sometimes in Scripture 
 called, 359 ; are spectators of what 
 is transacted in the house of God, 
 359; have Christ as their head, 359; 
 what is meant by the tongues of, 
 419 ; have a near view of God's 
 glory, 430. 
 
 Antigenides, a musician of Thebes, a 
 saying of, i. 435, n. 2. 
 
 Antiquity, unduly exalted by Papists, 
 i. 369. 
 
 Anthypophora, a figure of speech, i. 
 281,337; ii. 349. 
 
 Apollinaris, his erroneous views as to 
 Christ's person, ii. 52. 
 
 ApoUos was Paul^ successor at Co- 
 rinth, i. 65; ii. 74. 
 
 Apostles, import of the term, i. 49; 
 Paul's title to be reckoned among 
 the, 49, 50 ; Popish Bishops have no 
 claim to be reckoned successors of, 
 171, 301 ; were not at liberty to 
 bring forward any thing that they 
 had not received from the Lord, 373; 
 ii. 9 ; the dignity of the office, 235 ; 
 Paul was not inferior to the most 
 eminent of them, 381. 
 
 Arians, their erroneous views in refer- 
 ence to the Trinity, i. 399 ; their 
 endeavours to subvert the doctrine 
 
GENERAL INDEX. 
 
 421 
 
 of Christ's divinity, ii. 193, 194, 
 394. 
 
 Aristophanes quoted, i. 166, n. 2, 310, 
 n. 3, 362, n. 3. 
 
 Aristotle quoted, i. 114, 441; ii. 196, 
 n. 1,294, 307, n. 2. 
 
 Arrian quoted, ii. 44, «. 1. 
 
 Arts, the liberal, are not condemned 
 by Paul, i. 75; their utility, 82, 83; 
 are vain without Christ, 83. 
 
 Assumnce of faith, is produced by the 
 Holy Spirit, i. Ill; the doctrine of 
 Papists tends to destroy, 112, 156; 
 not to be confounded with pre- 
 sumptuous confidence, 330 ; the de- 
 sirableness of it, ii. 217. 
 
 Aubigne, Merle d', quoted, i. xxiii. 
 
 Augustine quoted, i. 77, 140, 151, 159, 
 185, 203, 205, 231, 286, n. 2, 387, 
 405,444; ii. 186, 193, 242, «. 1, 
 302, 355, 375. 
 
 Auricular Confession, held by Papists, 
 i. 388. 
 
 B 
 
 Baptism, involves a contract of mutual 
 obligation, i. 69; is administered in 
 the name of Christ, 70 ; yet not to 
 the exclusion of the Father and the 
 Spirit, 70 ; is connected with teach- 
 ing, 72 ; should be administered to 
 infants, 243 ; lias come in the place 
 of circumcision, 247 -, the cloud and 
 the sea were to the Israelites in 
 room of, 313 ; two reasons why it 
 is specially in the name of Christ, 
 313 ; is productive of spiritual ad- 
 vantage, 314; is an ingrafting into 
 Christ's body, 406; rendered effi- 
 cacious by the Spirit, 406; for 
 the dead, what is meant by, ii. 34- 
 38; the advantage of it is not con- 
 fined to this life, 36; imports our in- 
 terest in the resurrection of Christ, 
 37, n. 3; Papists hold, that after 
 baptism, forgiveness is procured by 
 means of penitence and the keys, 
 240,241. 
 
 Barnes quoted, i. 423, n. 2 ; ii. 42, 7«. 5, 
 90, 126, n. 5, 128,-w. 2, 160, n. 2, 
 170, «. 6, 212, «. 2, 281, «. 1, 322, 
 n. 3, 347, n. 2, 358, n. 1; 366, n. 1, 
 368, n. 2, 368, «. 5. 
 
 Basil quoted, ii. 43. 
 
 Baxter quoted, i. xv, n. 2 ; ii. 392, n. 2. 
 
 Bayle quoted, i, x. 
 
 Beausobre quoted, i. 422, «. 3, 472, n. 1. 
 
 Belial, import of the term, ii. 258, 259. 
 
 Bennett, on Christ's preaching, quoted, 
 ii. 291, w. 1. 
 
 Beza, his ode in memory of Bullinger, 
 ii. 81, n. 2; his high esteem for 
 Wolmar, 92, 94 ; his sketch of 
 the character of Wolmar, 95, 96; 
 his epigrams in honour of Wolmar, 
 96, 97; quoted, i. ix, 64, n. 3, 114, 
 ». 3, 115, n. 3, 193, /?. 4; ii. 21,??. 
 1, 180, n. 3, 191, 72. 2, 242, «. 1, 
 258, «. 1, 258, n. 2, 294, n. 3, 300, 
 n. 3, 320, V. 3, 340, n. 3, 341, n. 3, 
 351, H. 2, 361, n. 4. 
 Bibliander, Theodore, quoted, ii. 81. 
 Biblical Cabinet, quoted, i. 196, n. 3, 
 326, n. 1,413, n. 1,443, n. 3,448, 
 n. 5; ii. 18, w. 3, 88, 157, «. 2. 
 Billroth on the Corinthians, quoted, i. 
 326, n. 1, 413, n. 1; ii. 18, w. 3,88, 
 157, w. 2,251, n. 2. 
 Bishops, Popish, have no claim to be 
 reckoned successors of the Apostles, 
 i. 48, 49, 171,301. 
 Blindness of man's understanding, i. 
 85; is sometimes ascribed to the 
 influence of Satan, ii. 194, 195; 
 is at other times ascribed to God, 
 ii. 195. 
 Bloomfield quoted, i. 1 00, n. 1, 1 93. «. 4, 
 262, n. 1, 295, n. 1,343, «.4,358,n. 
 5, 396, «. 2, 422, «. 1, 423, n. 2, 424, 
 n. 2, 442, 71. 1 •, ii. 8, «. 1, 1 1, «. 4, 
 50, n. 1, 63, n. 3, 83, n. 1, 114, n. 1, 
 114, «. 3, 116,72.4, 128, n. 2, 131, 
 n. 1, 140, 72. 4, 149, n. 1, 163, n. 1, 
 164, 72. 3, 201, 72. 5, 203, 72. 1, 205, 
 n. 1, 212, 72. 2, 249, 72. 2, 251, n. 1, 
 280,72. 1,312,72. 2,320,72. 2. 
 Bread, the breaking o/, a general term 
 • to denote the Lord's Supper, i. 336; 
 in what respect it is represented, 
 in connection with that ordinance, 
 as ihe Lord''s body, 376-378. 
 Brown's (Rev. Dr. John) Expository 
 Discourses on Peter, quoted, ii. 44, 
 V. 1, 78, 72. 2, 245, 72. 1. 
 Brown's (Rev. Dr. William) History 
 
 of Missions, quoted, i. xxii, 72. 2. 
 Budaeus quoted, i. 114, 166, 310; ii. 
 
 128, 306. 
 Bull, Bishop, quoted, ii. 116, 72. 4. 
 Bullinger quoted, ii. 81 ; Beza's ode in 
 
 memory of him, 81, 72. 2, 
 Bunyan's Allegorical Works, quoted, 
 
 ii. 379, 72. 2. 
 Burgesse on 2 Cor. i. quoted, ii. p. 110, 
 
 72. 3, 111,72. 1, 111,72.4, 117,72. 1, 
 
 117,72. 2, 119, 72. 1, 122,72.2, 308, 
 
 72. 2, 337, 72. 2, 349, 72. 3. 
 Bush's Notes on Exodus, quoted, ii. 
 
 296, 72. 3. 
 Bythner quoted, ii. 256, 72. 2. 
 
422 
 
 GENERAL INDEX. 
 
 Calling, necessary on the teachers of 
 the Church, i. 48 ; a twofold, 49; a 
 worldly, ought not to be rashly 
 abandoned, 246, 248 ; that of Pas*^- 
 tors involves a close tie, 300, 301 ; 
 of believers. See Effectual calling. 
 Callimachus quoted, i. 270, «. 3. 
 Calmet quoted, i. 169, n. 1. 
 Calvin was frequently urged by Farel 
 to write Commentaries on the 
 Scriptures, i. vi; dedicated in the 
 first instance his Commentary on 
 First Corinthians to James of 
 Burgundy, ix ; his dispute with 
 James of Burgundy, ix ; suppressed 
 his dedication to James of Bur- 
 gundy, x; wrote a second dedica- 
 tion, addi-essed to Galeacius Carac- 
 ciolus. Marquis of Vico, x; studied 
 Greek under Melchior Wolmar, ii. 
 92; dedicated to Melchior Wolmar 
 his Commentary on Second Corin- 
 thians, 92; studied law under 
 Andi'ew Alciat, 93; wrote many 
 of his Commentaries amidst scenes 
 of turmoil, 99. 
 Camerarius, Joachim, quoted, ii. 95, 
 
 258, «. 1, 372, «. 1. 
 Campbell on the Gospels, quoted, ii. 
 
 180, «. 3 ; 375, «. 4. 
 Capito, Wolfgang, quoted, ii. 82 ; 
 Calvin's intimacy with him, 82, n. 2. 
 Caracciolus, Galeacius, Marquis of 
 Vico, was converted to the Protes- 
 tant faith, i. xiv; through the in- 
 strumentality of Peter Martyr 
 VermiHus, xvi; interestingly com- 
 pared with Moses, xviii, xix ; for- 
 sakes country and kindred for the 
 sake of Christ, xx ; his parting 
 interview with his wife and family, 
 xxi, xxii; takes up his residence 
 at Geneva, xxii; his intimacy with 
 Calvin, xxii; contracts a second 
 marriage, xxii; a noble saying of, 
 xxiii; his death, xxiii. 
 Celibacy, was unduly extolled among 
 the Corinthians, i. 222 ; rash vows 
 of, 232; appalling effects of enjoin- 
 ing it upon the clergy, 233 ; some 
 advantages attendant upon it, 258, 
 259 ; not enjoined by Paul upon 
 any one, 263 ; on wliat grounds it is 
 to be desired, 263 ; is seemly in 
 some, and not in others, 265. 
 Centumviri, The, among the Romans, 
 the name not strictly applicable, i. 
 324. 
 
 Ceres, a heathen goddess, i. 373. 
 Chalmers, Dr., on the Romans, quoted, 
 
 ii. 78, 71. 2. 
 Charnock quoted, i. 189, n. 1 ; ii. 
 170, n. 4, 188, n. 1, 197, n. 1, 230, 
 n. 1. 
 Chastity, peculiarly requisite on the 
 part of believers, i. 217, 219, 220; 
 must extend to the soul as well as 
 to the body, 262. 
 Children, of believers ought to be 
 baptized, i. 243; we ought to be, in 
 malice, not in understanding, 453. 
 Chloe, a Christian convert at Corinth, 
 
 i. 64. 
 Christ, a proof furnished of his divi- 
 nity, i.53-, believers are members of 
 his body, 56; his supremacy in the 
 Church, 66, 67; believers are re- 
 deemed by his blood, 68; his death 
 is the sole ground of salvation, 69; 
 baptism is administered in his name, 
 70; is the medium of every bless- 
 ing, 94 ; is the one Master, 124; is 
 the only true foundation, 134; is 
 the appointed Judge, 154; what it 
 is to assemble in his name, 183, 
 184; reigns in the Chui'ch, while 
 Satan reigns out of it, 185; is the 
 Antitype of the legal ceremonies, 
 189; his people will be assessors 
 with him in the judgment, 199; is, 
 with all his blessings, communicated 
 to us by the Spirit, 212; the con- 
 nection between him and believers, 
 217, 219; is the one Lord, 278; 
 his flesh is the means of our life, 
 320 ; a proof of his eternity, 325 ; 
 was the Leader of the Israelitish 
 people, 326 ; believers are united 
 together by his blood, 335; his ex- 
 ample alone is to be implicitly fol- 
 lowed, 350; as Mediator is inferior 
 to the Father, while, as God, he is 
 the equal of the ^^ather, 353 ; is the 
 head of the angels, 359 ; the Lord's 
 Supper repi'esents him as crucified, 
 38 1 ; believers are his mystical 
 body, 405; the name is sometimes 
 applied to the Church, 405 ; is the 
 Vicegerent of the Father in the 
 government of the world, ii. 31; 
 will in the end restore the kingdom 
 to the Father, 32; his superiority 
 to Adam, 52, 53 ; why he is called 
 the last Adam, 53 ; is more than a 
 mere man, 53 ; his second advent 
 will be sudden, 69 ; the vast im- 
 portance of love to him, 80; is the 
 sum of all spiritual doctrine, 136; 
 
GENERAL INDEX. 
 
 428 
 
 it is ill him that all the promises 
 are ratified, 137; is, in I'espect of 
 grace, not of essence, the universal 
 soul, 185; is the image of God, 196; 
 has redeemed his people, to be his 
 peculiar possession, 231 ; his human 
 nature not absorbed by the divinity, 
 232; retains his humanity, 232 ; is 
 the true Emmanuel, 237 ; his com- 
 ing as our Redeemer originated in 
 Divine love, 237 ; his sacrifice ap- 
 peased the Father's anger, 238; his 
 expiation is the sole ground of par- 
 don, 240, 241 ; in what respect he 
 was made sin for us, 241, 242 ; is 
 an all perfect pattern of love, 290 ; 
 those that excel in piety are his 
 glory, 303 ; it is a distinguished 
 honour to be one of his servants, 
 358 ; his grace was the procuring 
 cause of our adoption, 404. 
 
 Christianity, without the cross, a mere 
 delusion, ii. 206. 
 
 Christians ought to be distinguished 
 by self-denial, i. 31, 35; none but 
 sanctified persons are, 52 ; are 
 members of Christ's body, 56 ; are 
 imperfect while they remain on 
 eax-th, 58 ; need have no fear of 
 death, 61 ; their final perseverance, 
 6 1 ; a state of variance peculiarly 
 unbecoming in them, 62 ; ought to 
 be united in affection, as well as in 
 doctrine, 63 ; are redeemed by the 
 blood of Christ, 68; derive every 
 blessing from Christ, 94 ; are dis- 
 tinguished above believers who 
 lived under the law, 1 04 ; need to 
 be icatered by the word, 128; are 
 the temples of God, 142; should be 
 grieved for the sins of others, 181 ; 
 while in tliis world, are intermingled 
 with the wicked, 191, 192; will be 
 assessors with Christ in the judg- 
 ment, 1 QQ ; are forbidden to exer- 
 cise a spirit of revenge, 206 ; must 
 carefully shun the pollutions of sin, 
 216; their close union to Christ, 
 217; even their bodies are temples 
 of the Spirit, 220 ; are not their 
 own, 220 ; must devote their bodies 
 as well as their souls to God, 221 ; 
 their childi-en ought to be baptized, 
 243 ; ought not to set their hearts 
 supremely on earthly things, 257, 
 25 H ; their best actions are imper- 
 fect, 304; feed upon Christ's flesh, 
 320 ; are united together by his 
 blood, 335 ; their afflictions are 
 evidences of God's fatherly love, 
 
 393; ought to have a mutual fellow- 
 feeling, 412; were unrelentingly 
 persecuted by Nero, 421 ; the per- 
 fection to which they will ultimately 
 attain, 429; reasons why their out- 
 ward condition has been usually 
 worse than that of others, ii. 22, 
 23 ; their families should be so 
 many little churches, 78 ; require 
 to be stript of self-confidence, 119, 
 120 ; should help each other by 
 mutual intercession, 122 ; their 
 afflictions are light, in comparison 
 with the glory that awaits them, 
 212; quit this Hfe wilHngly, 216; 
 while here, are in a state of exile, 
 218 ; I'equire to be completely 
 armed, 252 ; must keep aloof from 
 partnership with the wicked, 259 ; 
 find occasion of joy even in afflic- 
 tion, 285 ; their life is a perpetual 
 warfare, 321 ; should be affected 
 with the maladies of the Church, 
 389. 
 
 Chrysostom quoted, i, 54, 56, 64, 100, 
 n. 1, 162, 184, 191, 192, 197, 201, 
 202, 309, 368, 369, 400, 402, 413, 
 416, 420, 435, 436, 445, 455, 457; 
 ii. 11, 12, n. 1, 29, 68, 79, n. 1, 
 117, n. 1, 119, 131, 140, w. 5, 148, 
 149, 152, 161, «. 3, 189, 193, 199, 
 21 1, 212, n. 2, 218, 221, «. 2, 250, 
 251, 255, n. 1, 257, 268, 280, 299, 
 320, 339,355, 373,384,392. 
 
 Church, The, cannot be expected to be 
 free from spots, i. 51 ; tokens of a 
 true, 51, 52; in what its unity con- 
 sists, 67 ; the blood of Christ, and 
 of the martyrs, constitutes, accord- 
 ing to Papists, a treasure of, 68 ; 
 is founded upon Christ, 134-136; 
 should feel grieved for the faults 
 of its individual members, 1 80, 1 8 1 ; 
 has the power of discipline com- 
 mitted to it, 181 ; that of the Israel- 
 ites was a true Church, 328 ; its 
 symmetry consists of a manifold 
 unity, 397, 398 ; of Christ, consti- 
 tutes one body, 404, 405 ; in the 
 house, what is meant by, ii. 77, 
 78. 
 
 Cicero quoted, i. 64, n. 3, 69, n. 3, 265, 
 301, n. 2, 350, «. 2, 352, ». 3, 375, 
 71. 3, 401, n. 1, 413, n. 2, 474, «. 2 ; 
 ii. 36, n. 2, 41, w. 2, 157, n. 3, 163, 
 «. 1, 166, n. 3, 217, «. 1, 300, n. 
 3, 337, n. 3, 361, n. 4, 364, n. 2. 
 
 Circumcision, The Jews gloried in, i. 
 247; baptism has come in room of, 
 247. 
 
424 
 
 GENERAL INDEX. 
 
 Cities, Mercantile, the vices usually 
 prevalent in them, i. 38, 208. 
 
 Clarke, (Dr. Adam,) ii. 11, «. 1, 70, n. 2, 
 70, n. 3, 125, n. 1, 182, n. 2, 189, 
 «. 1, 210, 7^. 3, 3.59, n. 3, 366, n. 2. 
 
 Clement quoted, i. 108, n. 1. 
 
 Cloud, The, in the wilderness, was, in 
 a manner, a baptism, i. 313. 
 
 Codes, Publius Horatius, his daring 
 intrepidity, ii. 307, n. 1, 
 
 Coliphium, a kind of food made use of 
 by wrestlers, i. 309. 
 
 Collection, in behalf of the poor saints 
 at Jerusalem, ii. 67, 68, 283, 284, 
 304. 
 
 Communion between Christ and his 
 people, i. 60, 61, 219; of Christians 
 with each other, ii. 209, 210, 295. 
 
 Communication of properties, in con- 
 nection with the person of Christ, 
 i. 326. 
 
 Confession, Auricular, held by Papists, 
 i. 388. 
 
 Confidence, assurance of faith differs 
 from presumptuous, i. 330 ; in our- 
 selves is d spleasing to God, ii. 120. 
 
 Conjecture, Moral, Papists teach that 
 we ought to be satisfied with, i. 
 112; ii. 397. 
 
 Conscience, the advantage arising from 
 a good, i, 157; must not be bound 
 by the enactments of men, 264 ; 
 nothing ouj!;ht to be done with a 
 doubting, 280; opposition to, is the 
 highroad to ruin, 283; care should 
 be taken not to hurt a weak, 345 ; 
 a faithful exhibition of truth tends 
 to ai'ouse, 457; the importance of 
 an upright, ii. 337; an evil, dreads 
 God, 388. 
 
 Consecration, Popish, is a kind of sor- 
 cery derived from heathens, i. 334. 
 
 Contentions, pride is the cause of all, 
 i. 1 58 ; Christians warned against, 
 198, 362; ii. 388. 
 
 Contentious, who are to be reckoned 
 such, i. 362, 363. 
 
 Continencv, rash vows of perpetual, i. 
 232; all have not the gift of, 233; 
 must extend to the mind as well as 
 the body, 262 ; vows of, tend to 
 insnare, 263, 267. 
 
 Conversion, that of the Corinthians was 
 efi'ected through Paul's instrumen- 
 tality, i. 170, 289 ; God is, in every 
 case, the efficient cause of, 289. 
 
 Corinth, a city of Achaia, i. 37 ; was 
 destroyed by Mummius, 37 ; was 
 afterwards rebuilt, 37 ; the vices 
 that prevailed in it, 38, 20B ; was 
 
 frequented by merchants from all 
 nations, 208. 
 Corinth, Church of, was planted by 
 Paul, i. 37 ; was infested with 
 many distempers, 50 ; was, not- 
 withstanding, recognised by Paul 
 as a Church of Christ, 5 1 ; retained 
 fundamental doctrine, 51 ; dissen- 
 sions prevailed in, 65-67 ; the ex- 
 traordinary abundance and variety 
 of its spiritual gifts, 465. 
 Corinthian Christians, were distinguish- 
 ed by spiritual gifts, i. 57 ; gloried 
 in their respective teachers, 124 ; 
 their arrogance reproved, 152 ; 
 Paul was their spiritual father, 1 68, 
 170; their laxity of discipline, 179 ; 
 their self-glorying condemned, 1 86; 
 reproved for their vexatious law- 
 suits, 198-207 ; had, before their 
 conversion, been addicted to the 
 woi'st vices, 208 ; some had been 
 addicted to one vice, others to 
 another, 210, 211 ; are warned 
 against a relapse into sin, 211 ; 
 their abuse of liberty, 214; their 
 extravagant admiration of celibacy, 
 222 ; associated with idolaters in 
 their idol-feasts, 272 ; were self- 
 complacent, 275 ; were the seal of 
 Paul's apostleship, 290 ; Paul la- 
 boured among them gratuitously, 
 298 ; were in danger of falling back 
 into licentiousness, 324 ; assembled 
 for religious purposes /c/;- the icorse^ 
 365 ; were taken up with their own 
 particular interests, 365 ; reproved 
 for their corrupt observance of the 
 Lord's Supper, 368 ; were chas- 
 tised for their unworthy observance 
 of the Lord's Supper, 390 ; ne- 
 glected the gift of prophecy^ while 
 they gave an undue preference to 
 that of tongues, 417 ; some of them 
 had begun to entertain doubts as to 
 a resurrection, ii. G ; their fickle- 
 ness repi'oved, 8, 9 ; boasted of 
 their superior wisdom, 44 ; are 
 charged Isy Paul with ignorance of 
 God, 45 ; are reproved by him for 
 ingratitude, 335, 383 ; Paul's rea- 
 sons for labouring among them gra- 
 tuitously, 384 ; the vices which pre- 
 vailed among them, 388, 389. 
 
 Cornelius a Lapide quoted, ii. 37, n. 1. 
 
 Cranmer's version of the Scriptures 
 quoted, i. 331, n. 3, 371, «. 2, 422, 
 n. 2, 444, n. 1; ii. 131, n. 1, 320, n. 
 1, 341, H. 3, 354, «. 1, 372, n. 1. 
 
 Cross of Christ, all the wisdom of be- 
 
GENERAL INDEX. 
 
 425 
 
 lievers is comprehended in, i. 74; 
 the means of our redemption, 74, 
 75 ; preaching of, reckoned foolish- 
 ness by the world, 78 ; without it 
 Christianity is a mere delusion, ii. 
 206 ; the abasement involved in it, 
 394. 
 
 Cup, ofblesnng, import of the expres- 
 sion, i. 334 ; Papists withheld it 
 from the people in the ordinance 
 of the Supper, 383 ; by withholding 
 it, the ordinance of the Supper is 
 maimed, 390. 
 
 Curiosity, a spirit of, ought not to be 
 indulged, i. 1 37. 427; injurious con- 
 sequences of indulging, ii. 370,371. 
 
 Cyprian quoted, i. 77, 140, 160. 
 
 D 
 
 D'Alembert. *SVe Alembert. 
 
 Day, of the Lord, the bringing of the 
 truth to licrjit may be regarded as 
 a, i. 1 37, 1 38 ; man's, what is ir.eant 
 by, 153; the last, will put an end 
 to all the glories of this woi'ld, ii. 
 130. 
 
 D'Aubigne. See Aubigne. 
 
 Deacon, the office of, i. 416. 
 
 Death, to believers is not deadly, ii. 29; 
 the Apostles were incessantly ex- 
 posed to it, 39 ; yet regarded it 
 with magnanimity, 39 ; all natu- 
 rally view it with horror, 216 ; on 
 what ground it is desired by be- 
 lievers, 219 ; why it was so much 
 dreaded by some of the ancient be- 
 lievers, 223, 224. 
 
 Demosthenes quoted, i. 69, ti. 3, 81, n. 
 2, 258, n. 2 ; ii. 286, n. 1 , 31 4, w. 2, 
 — his celebrated oath, ii. 39. 
 
 Dick's Lectures on Theology, quoted, 
 i. ;-79, n. 1 ; ii. 52, n. 3, 140, n. 6, 
 221, «. 2. 
 
 Diodati quoted, ii. 262, n. 2. 
 
 Diodorus Siculus, quoted, i. 311, w. 1. 
 
 Diogenes Laertius, quoted, ii. 186, n. 1. 
 
 Dionvsius of Halicarnassus, quoted, i. 
 281, w.l. 
 
 Dionyi;ius, the pretended Areopagite, 
 ii. 370. 
 
 Discipline, the Church is furnished 
 with the power of, i. 181, the ne- 
 glect of it is sinful, 182, remissness 
 of the Corinthians in the exercise 
 of, 182, must be exercised with 
 strictness, but at the same time with 
 equity and clemency, ii. 150; un- 
 due severity in it gives Satan a 
 handle, 151. 
 
 Disputers of this world, who are meant 
 by, i. 81. 
 
 Divisions of the Scriptures into chap- 
 ters, often injudiciously made, i. 
 177, 349,418; ii. 145. 
 
 Doctrine, a general, drawn from a par- 
 ticular case, i. 187, 204; nothing 
 more pestilential than corrupt, ii. 
 43; two ways in which it may be 
 corrupted, 163; must be accom- 
 panied with exhortations, 24 4; must 
 be tried, whether it is from God, 
 393; when ascertained to be from 
 God, must be implicitly received, 
 393, 394. 
 
 Doddridge quoted, ii. 286, n. 1, 36G, 
 n. 1. 
 
 Door, the term used figuratively to 
 mean an opportunity, ii. 73, 155. 
 
 Earnest, the Holy Spirit is given to 
 believers as an, i. 57 ; why the 
 Spirit is so termed, ii. 140, 220. 
 
 Edification of the Church, questions 
 not tending to, ought to be avoided, 
 i. 137,427; Christians should make 
 it their endeavour to promote, 437; 
 Paul mentions four different kinds 
 of, 438; ministers of religion are 
 specially bouud to make it their 
 aim, ii. 398. 
 
 Edwards, President, quoted, i. 361, 
 n. 1. 
 
 Effectual calling, leads to holiness, i. 
 52, 53; perfection in holiness is 
 its ultimate design, i. 58; is a fruit 
 and token of election, 59; is an evi- 
 dence of adoption, 60. 
 
 Effeminate, who are no termed, i. 208. 
 
 Election, holiness of life springs from 
 it, i. 53; the Spirit alone is the true 
 witness of it, 59; effectual calling 
 is the fruit and token of it, 59. 
 
 Eloquence, not neces^^arily opposed to 
 the simplicity of the gospel, i. 75; 
 in what cases advantageous, 77; 
 that of Prophets and Apostles, 
 77. 
 
 Eisner quoted, ii. 155, w. 1, 159, n. 1. 
 
 Emmerling quoted, ii. 149, «. 1. 
 
 Envy, Christian love tends to counter- 
 act, i. 422; ministei's of the gospel 
 should be free from, 462, 463; 
 Moses showed himself superior to, 
 463. 
 
 Ephesus, the first Epistle to the Corin- 
 thians was written from, ii. 70, 72, 
 78. 
 
426 
 
 GENERAL INDEX. 
 
 Epicureans, a saying of the, ii. 41. 
 
 Erasmus quoted, i. 56, 60, 62, 79, 188, 
 191, 234, 253, 258, 275, 322, 325, 
 334, 364, 382, 422, 423; ii. 19, 40, 
 69,72,78, 113, 116,118, 144, 162, 
 170, «. 6, 186, 206, 213, 275, 278, 
 306, 319, 340, 341, 354, «. 1, 372. 
 
 Euripides quoted, i. 64, n. 4, 169, n. 3, 
 265, n. 4, 329, n. 1, 423, n. 3; ii. 
 131, n. 1, 376, n. 2. 
 
 Eusebius quoted, i. 291; ii. 152, n. 4, 
 370, n. 3. 
 
 Excommunication, Paul threatenssome 
 of the Corinthians with, i. 178; the 
 Church has authority to inflict, 181, 
 182 ; no one individual has the 
 power of, 183; the manner in 
 which it should be exercised, 183;; 
 is an ordinance of God, 184; its 
 importance in the sight of God, 
 when rightly administered, 1 84 ; is 
 of a spiritual nature, 185 ; partial 
 conformity to Popery ought not to 
 be punished with, 194; Christians 
 should avoid the society of those 
 that have incurred, 1^^; tyranni- 
 cal law of the Pope, in connection 
 Avith it, 195; is to be exercised only 
 upon members of the Church, 196; 
 is necessary for the benefit of the 
 Church, 196 ; is designed to humble 
 the offender in the sight of God 
 and the Church, ii. 151; the sen- 
 tence ought to be i^emoved, on evi- 
 dence behig aff'orded of repentance, 
 151, 152. 
 
 Exhortation, Christians stand in need 
 of, i. 308 ; doctrine must be en- 
 forced by, ii. 244. 
 
 Extortioners, who are meant by, i. 209. 
 
 Faith rests upon God alone, i. 101; 
 looks up to God as a Father, 113; 
 is the gift of God, 117 .; comes hy 
 heai'ing, 127; sanctifies the soul, 
 143; the doctrine of Papists tends 
 to destroy the assurance of, 156 ; 
 nothing without it is pure in the 
 sight of God, 280 ; necessary for 
 the right observance of the Lord's 
 Supper, 380 ; of miracles, what is 
 meant by, 402 ; the term is em- 
 ployed in a variety of senses, 420 ; 
 is in some respects inferior to love, 
 4:^2; does not justify the sinner on 
 the ground of any merit in it, 433; 
 without the resurrection of Christ, 
 it were vain, ii. 18, 19; the source 
 
 of oiu' perseverance in it, 139 ; 
 steadfastness in it glorifies God, 
 140; the relation which it bears to 
 the gospel, 141; ought to be free 
 from subjection to man, 143 ; in 
 what respect that of the Corinthians 
 was Paul's work, 167; is the gift 
 of the Holy Spirit, 208; delivers 
 from the fear of death, 222 ; no one 
 can have it in an eminent degree, 
 without being much exercised in 
 the word of God, 288. 
 
 Faithfulness, indispensably requisite 
 on the part of ministers, i. 48 ; as 
 applied to God, generally denotes 
 steadfast adhei'ence to his engage- 
 ments, 59 ; Paul was eminently 
 distinguished by, 252 ; the people of 
 God are secured by the Divine, 332. 
 
 Farel frequently urged Calvin to write 
 Commentaries on the Scriptures, 
 i. vi. 
 
 Fasting, the design of it, i. 228 ; on 
 wliat occasions necessary, 228. 
 
 Feasting was an appendage of idolatry, 
 i, 323; the Corinthian Christians 
 admonished to keep at a distance 
 from idolatrous, 323, 324. 
 
 Fellowship between Christ and his 
 people, i. 60, 61, 219; with idola- 
 ters, condemned, 279 ; of Christians 
 with each other, ii. 209, 210, 295 ; 
 with the wicked should be shunned, 
 258, 259. 
 
 Fickleness, the Corinthians reproved 
 for, ii. 9 ; Paul clears himself fi'om 
 a charge of, 132. 
 
 Fiesh, the term often employed to de- 
 note mankind generally, i. 92 ; 
 sometimes denotes the outward 
 man, 255; and blood, import of the 
 expression, ii. 56 ; what it is to 
 purpose according to the, 132, 133; 
 the term is sometimes applied in a 
 good sense, 168;«employed to de- 
 note the body, 263 ; sometimes 
 means the unregenerated part of 
 soul, 373, 374 ; sometimes denotes 
 Christ's human nature, 394. 
 
 Final intention, meaning of the ex- 
 pression as employed by Papists, 
 i. 447. 
 
 Fornication must be shunned by 
 Christians with abhorrence, i. 217; 
 defiles the body as well as the soul, 
 219,220; prevailed much at Cor- 
 inth, 324 ; the Corinthians warned 
 against, ii. 390. 
 
 Foundation, Christ is the only true, i. 
 1 34 ; Paul was careful as to the 
 
GENERAL INDEX. 
 
 427 
 
 laying of the right, 1 34 ; care must 
 be taken as to the superstructure 
 raised upon it, 136. 
 
 Free-will, doctrine of Papists respect- 
 ing, i. 131; ii. 16, 170. 
 
 Fulke, Dr., on the Rheiras version of 
 the New Testament, quoted, ii. 
 143, n. 3, 370, n. 3, 397, n. 3. 
 
 Fuller, Rev. Andrew, quoted, i. 146, n. 
 2, 332, w. 1, 348, «. 2; ii. 175, n. 
 1, 381, «. 2, 386, «. 2. 
 
 Geneva version of the Scriptures, 
 quoted, ii. 131, n. 1, 320, n. 1, 372, 
 n. 1. 
 
 Gesenius quoted, ii. 140, n. 4. 
 
 Giants, wars of the, i. 341, 410. 
 
 Gideon is not reproved for asking a 
 sign from heaven, i. 87. 
 
 Gifts, spiritual, the Church of Corinth 
 greatly abounded in, i. 57 ; were 
 conferred with a view to edification, 
 395 ; there was a variety, and, at 
 the same time, unity, in the dis- 
 pensing of them, 398 ; were con- 
 ferred by the Spirit of God, 399 ; 
 various forms in which they were 
 communicated, 401-403 ; were de- 
 signed to be but temporary, 428 ; 
 the test, by which they are to be 
 tried, 465 ; the extraordinary abun- 
 dance and variety in which they 
 were dispensed to the Corinthian 
 Church, 465. 
 
 Gill's Commentary, quoted, ii. 254, «. 2. 
 
 Glorying, in the Lord, what is meant 
 by, i. 94, 95 ; that of hypocrites is 
 on false grounds, 95; in other men's 
 labours, the false apostles were 
 chargeable with, ii. 336 ; in the 
 Lord, the expression employed in 
 a peculiar sense, 336, 337; accord- 
 ing to the Jiesh, what is meant by, 
 354. 
 
 God, his faithfulness, i. 59; his past 
 benefits should lead us to hope well 
 as to the future, 59 ; the workman- 
 ship of the world displays his wis- 
 dom, 84 ; the doctrine of the gospel 
 is his testimony, 96; is a strict 
 judge, 155; all our plans must be 
 in subjection to his will, 175; the 
 administration of the gospel is often 
 called his kingdom, 1 75 ; acquaint- 
 ance with him produces humility, 
 274 ; is the supreme source of ex- 
 istence, 277 ; is the efficient cause 
 of conversion, 289; is a just Judge, 
 
 325 ; is not less strict in punishing 
 sin than he was in ancient times, 
 329 ; furnishes help under tempta- 
 tion in two ways, 332 ; He alone 
 sanctifies, 337; to contend with him 
 isTTTCoui't destruction, 341 ; every 
 thing should be done with a view 
 to his glory, 347 ; overrules evil for 
 the promotion of good, 368 ; every 
 thing in mankind that is good and 
 praiseworthy comes from him, 400; 
 his creatures are, as it were, mir- 
 rors of his invisible majesty, 429 ; 
 in heaven there will be a near view 
 of his glory 430 ; is the Author of 
 peace, 466; in what respect he will 
 be all in all, ii. 33, 34 ; by accom- 
 plishing his promises in the past, 
 he gives us encouragement as to 
 the future, 121; Christ is the image 
 of, 196; manifests himself in Christ, 
 200; in what respect he dwells in 
 his people, 260, 261 ; comforts those 
 that are cast doicn, 270 ; looks to 
 the heart, 293 ; can alone effica- 
 ciously bless us, 307 ; sometimes in 
 mercy refuses to his own people 
 what in his wrath he grants to the 
 wicked, 377; is dreaded by an evil 
 conscience, 388. 
 
 Good works, justification through faith 
 does not call us off from, i. 93 ; man 
 has no sufficiency for, ii. 169, 170; 
 are graciously rewarded, 226. 
 
 Gospel, The, in what respect it is the 
 testimony of Christ, i. 57 ; eloquence 
 not necessarily at variance with 
 the simplicity of, 75; is the hidden 
 wisdom of God, 103; cannot be un- 
 derstood without the teaching of 
 the Spirit, 111; has no attractions 
 for the carnal mind, 116; is the 
 means of regeneration, 170; rarely 
 exemplified in its true spirit, 176; 
 the doctrine of the resurrection is 
 a fundamental doctrine of, ii. 9 ; 
 either quickens, or kills, 1 60; com- 
 pared with the law, 175-177; supe- 
 riority of the gospel to it, in respect 
 of its effects, 181, 182 ; is an ines- 
 timable treasure, 202 ; is illustri- 
 ously designated the ministry of 
 reconciliation, 235; the sacraments 
 are appendages of, 239 ; tends, in 
 its own nature, to edification, not to 
 destruction, 330. 
 
 Governments, the class of spiritual 
 rulers so designated, i. 416. 
 
 Grace of God, the term employed to 
 denote spiritual blessings generally. 
 
428 
 
 GENERAL INDEX. 
 
 i. 56 ; is the source of every thing 
 good, ii. 16; a disposition to relieve 
 the necessities of other's must be 
 ascribed to, 284 ; it is most desii'- 
 able to have it as our support, 377; 
 the term sometimes means — the 
 whole benefit of redemption, 403. 
 
 Gregory's " Letters on the Evidences 
 of the Christian Religion" quoted, 
 ii. 48, n. 1. 
 
 Grotius quoted, ii. 34, n. 1. 
 
 Grynaeus, Simon, Calvkn was on in- 
 timate terms with, ii. 82, n. 2. 
 
 Guyse quoted, ii. 87. 
 
 H 
 
 Hall, Rev. Robert, quoted, ii. 28, 
 n. 1,43, w. 3. 
 
 Harmony, Christians should aim at 
 promoting, i. 62 ; should be main- 
 tained in affection, as well as in 
 doctrine, 63 ; its happy tendency, 
 65. 
 
 Harpies, The, were fabulous monsters, 
 i. 20.9, w. 1. 
 
 Hebrews, The, Paul was lineally de- 
 scended from, ii. 357; etymology 
 of the term, 358. 
 
 Heideggerus quoted, ii. 16, n. 2, 294, 
 n. 6. 
 
 Hengstenberg on the Psalms, quoted, 
 ii. 209, n. 2. 
 
 Henderson on Isaiah, quoted, i. 81, w. 
 1; ii. 61, n. 2; — on Inspiration, 
 quoted, i. 326, n. 1, 402, n. 3, 403, 
 OT. 4, 440, n. 4, 445, n. 2. 
 
 Henry, Matthew, quoted, i. xxiii; 353, 
 n. I ; ii. 208, 7i. 3. 
 
 Heresy, in what respects it differs from 
 schism, i. 366, 3b"7. 
 
 Herodian quoted, ii. 163, n. 1. 
 
 Herodotus quoted, i. 49, n. 3, 64, n. 4, 
 69, n. 3, 157, n. 1, 169, n. 3, 220, n. 
 4, 38l,«. 2, 389, n. 3; ii. 163, n. 1, 
 264, n. 3. 
 
 Hervey quoted, i. 187, n. 3; ii. 60, n. I. 
 
 Heylyn quoted, ii. 375, n. 4. 
 
 Hilary quoted, ii. 192. 
 
 Holiness springs originally from elec- 
 tion, i. 53 ; the design of effectual 
 calling, 58 ; peculiarly incumbent 
 upon Christians, 221 ; the promises 
 of God call us to it, ii. 263 ; 
 Christians should aim at perfection 
 in, 264. 
 
 Holy Spirit, The, is to every believer a 
 sure witness of his election, i. 59 ; 
 Christians are illuminated by, 110; 
 the gospel cannot be understood 
 
 without his influence. 111; repre- 
 sented under the emblem of fire^ 
 138 ; a proof furnished of his divi- 
 nity, 143; is the author of faith, 
 212; the author of a new life, 216; 
 the bodies of believers are temples 
 of, 220 ; is the essential power of 
 God, 399 ; is the source of all spiri- 
 tual gifts, 399; is truly and pro- 
 perly God, 404 ; is given to be- 
 lievers as an earnest, and as a seal, 
 ii. 140 ; the gospel is made life- 
 giving by him, 187 ; prepares be- 
 lievers for glory, 220 ; all pious 
 affections proceed from, 298; it is 
 his special work to raise up pastors, 
 298 ; it is only through him that 
 we come to possess Christ and his 
 benefits, 404. 
 
 Homer quoted, i. 209, n. 2. 217, n. 3, 
 362, n. 1,410, w. 1; ii. 153, w. 2. 
 
 Hooker's Ecclesiastical Polity, quoted, 
 ii. 93, 94. 
 
 Hope, the goodness of God in the past 
 ought to encourage, i. 59; faith is 
 the mother of, 432 ; its inferiority 
 to love, 432; in this life only, what 
 is meant by, ii. 21, 22; that of the 
 Christian, extends beyond the pre- 
 sent life, 216. 
 
 Horace quoted, i. 68, n. 1, 155, n. 2, 
 362, n. 1 ; ii. 12, k. 4, 21, n. 2, 42, 
 136, n. 2, 266, n. 1, 313, n. 1, 337, 
 n. 2, 387, n. 1. 
 
 Home's Introduction, i. 108, n. 1,447, 
 n. 5; ii. 391, «. 2. 
 
 Horsley quoted, i. v. 
 
 Howe quoted, ii. 52, n. 2, 62, n. 3, 160, 
 n. 1, 195, n. 2, 202, n. 2, 214, w. 5, 
 223, n. 2. 
 
 Hug, on the antiquity of the Vatican 
 Version, quoted, ii. 76, n. 1. 
 
 Humility, manifestly becoming, i. 159, 
 160 ; acquaintance with God in- 
 variably produces, 274 ; Christian 
 love tends to promote, 423 ; gives 
 stability to true greatness, ii. 366; 
 draws down gracious influences, 
 378. 
 
 Hymeneus and Philetus, their heresy, 
 ii. 7. 
 
 Hypallage, a figure of speech, i. 100. 
 
 Idolaters, some of the Corinthian 
 Christians so designated by Paul, 
 i. 194; fellowship with, condemned, 
 282-284 •, serve Satan, 340. 
 
 Idolatry is the object of Divine abhoi"- 
 
GENKRAL INDEX. 
 
 429 
 
 rence, i. 322; feasting and dancing 
 its usual accompaniments, 323 ; 
 ought to be carefully shunned, 333; 
 has a polluting tendency, 338 ; in- 
 volves in it heinous iniquity, 339; 
 is inconsistent with fellowship with 
 God, 340 ; to adore the bread in the 
 Eucharist is unmixed, 380 ; shows 
 extreme blindness of the under- 
 standing, 396 ; Christians should 
 have no participation in, ii. 258, 
 260 ; outward, as well as Invcard, 
 must be shunned, 264. 
 
 Idols, vanity of them, i. 276 ; vast mul- 
 titudes of them among the heathens, 
 276, 277. 
 
 Ignorance, two kinds of, i. 106; no- 
 thing is so arrogant as, 274; Chris- 
 tian simplicity does not consist in, 
 453 ; the Pope endeavours to keep 
 men in, 453 ; of God, Paul re- 
 proaches the Corinthians with, ii. 
 44, 45 ; that of the monks, 332 ; is 
 pert, 333. 
 
 Illumination of the mind, a twofold, 
 ii. 200. 
 
 Illustrated Coramentarv, quoted, i. 440, 
 n. 1,448, w. 2;ii. 4i,M. 1, 159, m. 1. 
 
 Immortality of the soul, held by some 
 of the heathen philosophers, ii. 6; 
 yet with no feeling of certainty as 
 to it, 216. 
 
 Impatience, the Israelites were led by 
 it to tempt Christ, i. 325 ; must be 
 carefully guarded against, ii. 26. 
 
 Incest, connived at by the Corinthian 
 Church, i. 179; was held in detes- 
 tation by heathens, 180 ; Paul di- 
 rects that it should be punished 
 with excommunication, 182; happy 
 effect of that sentence, ii. 150. 
 
 Indulgence, on the part of a parent, 
 highly injurious, ii. 392. 
 
 Indulgences, the coiTupt system of, i. 
 68. 
 
 Intention, final, meaning of the expres- 
 sion, as employed by Papists,i. 447. 
 
 Invocation, an expression of Divine 
 homage, i. 53 ; its being rendered 
 to Christ affords a proof of his di- 
 vinity, 53. 
 
 Ironv, a figure of speech, i. 160, 167, 
 271; ii. 206, 253, 331, 354, 355, 
 384. 
 
 James of Burgundy, his ancestors, i. x, 
 xi; professes the Protestant faith, 
 xi : Calvin dedicated, in the first 
 
 instance, to him his Commentary 
 on First Corinthians, xi ; his dis- 
 pute with Calvin, xi-xiv; Calvin's 
 Dedicatory Epistle to him ulti- 
 mately suppi'essed, 33. 
 
 Jealousy, two kinds of, ii. 339. 
 
 Jerome, his views in reference to mar- 
 riage, i. 222 ; his extravagancies as 
 a disputant, 222 ; his rash zeal, 
 232 ; his unbecoming levity, 236 ; 
 his endeavours to bring marriage 
 into disrepute, 260, 266; quoted, ii. 
 59, n. 1, 81. 
 
 Jews, The, their custom in connection 
 with the infliction of stripes, ii. 359; 
 the severity with which Paul was 
 treated by them, 360, 
 
 Josephus quoted, ii. 359, n. 1. 
 
 Joy of the world, ii. 273 ; godly, 273 ; 
 of Christians under affliction, 285. 
 
 Judas, in the Supper, ate the bread of 
 the Lord, not the bread — the Lord, 
 i. 387; had the gift of bare intelli- 
 gence — not of regeneration, 397 ; 
 had the faith of miracles, 402 ; 
 had not the Spirit of sanctification, 
 420. 
 
 Jurisdiction, of the officials of the 
 Bishops in money matters, whence 
 it sprang, i. 203 ; the Jews were 
 deprived by the Romans of, ii, 359. 
 
 Justin Martyr quoted, i. 448, n. 2. 
 
 Juvenal quoted, i. 168, n. 1, 187, 309, 
 n. 3; ii. 341, n. 1. 
 
 E 
 
 Keys, The, of the kingdom of heaven, 
 arrogant claim of Papists in con- 
 nection with, ii. 241. 
 
 Kingdom of God, the noble and mighty 
 are not excluded from it, i. 91 ; the 
 administi'ation of the gospel is often 
 so called, 175; in what it consists, 
 175, 176; the wicked, in the event 
 of their continuing impenitent, can- 
 not inherit it, 208 ; the body, in its 
 present state, cannot be admitted 
 into it, ii. bQ. 
 
 Kirch-hoffer's Life of Farel, quoted, i. 
 vi. 
 
 Kiss of charity, practised by the early 
 Christians, ii. 78 ; of the paten, 
 oi-igin of, 79. 
 
 Knowledge, without Christ, is vain, 
 i. 83; is of no avail, if it does not 
 edify, 272, 273 ; has a tendency to 
 elate the mind, 273 ; is good in it- 
 self, 273 ; acquaintance with God 
 is the beginning of all true, 274; is 
 
430 
 
 GENERAL INDEX. 
 
 the gift of, 401 ; of God, brings dowii 
 pride, 457 ; of a special nature, 
 necessary as an antidote against 
 the fear of death, ii. 217; the term 
 employed to mean — the substance 
 of doctrine, 344. 
 Kypke quoted, i. 262, n. 1 ; ii. 8, w. 2, 
 131, n. 1, 167, n. 1. 
 
 Lardneb quoted, i. 447, «. 5. 
 
 Law, The, compared with the gospel, 
 ii. 175-177 ; superiority of the gos- 
 pel, in respect of its effects, 181, 
 182. 
 
 Law-suits, a fondness for, condemned, 
 i. 198 ; in what way they may be 
 avoided, 201 ; are not in all cases 
 sinful, 205 ; ought not to be carried 
 on in a revengeful spirit, 206 ; are 
 seldom prosecuted in a right spirit, 
 206. 
 
 Leaven, the term employed in various 
 senses, i. 187. 
 
 Leigh quoted, i. 49, n. 3, 166, n. 5 ; ii. 
 140, 71. 5. 
 
 Lempriere quoted, ii. 96, w. 1. 
 
 Leo, a Ex)man bishop, quoted, i. 69. 
 
 Leonidas, king of Sparta, his singular 
 intrepidity, ii. 42, 7i. 1. 
 
 Letter, the term employed to denote 
 the Old Testament, ii. 172; a mis- 
 take was made by Oi'igen as to the 
 meaning of the term, 1 72 ; inju- 
 rious effects of misinterpreting the 
 term, 174, 175. 
 
 " Lettres de Calvin," extracts from, 
 i. ix-xiii ; 30, n. 1. 
 
 Liberality, Christian, estimated by 
 God, not so much from the sum, 
 as from the disposition, ii. 309. 
 
 Libertines, The, their corrupt princi- 
 ples, ii. 7. 
 
 Liberty, Christian, was abused by the 
 Corinthians, i. 213, 214 ; the re- 
 striction to beset upon it, 214, 215; 
 of the spirit, greatly preferable to 
 the liberty of the flesh, 250 ; must 
 be made subject to love, 281 ; must 
 be regulated, so as to give no occa- 
 sion of stumbling, 282. 
 
 Life, The shortness of, i. 257 ; the main 
 purpose of, 347. 
 
 Lightfoot quoted, i. 161, n. 1, 452, n. 
 2, 462, n. 1; ii. 24, «. 1. 
 
 Livy quoted, i. 277, «. I, 293, n. 2, 
 301, n. 2, 405, n. 1; ii. 307, n. 1. 
 
 Locke quoted, i. 104, n. 2. 
 
 Lord's Supper, The, corrupt admini- 
 
 stration of it at Corinth, i. 51 ; the 
 manna and the water from the rock 
 were, in some respects, similar to it, 
 313 ; has two elements, 334 ; is 
 mutilated by Papists, 335, 336 ; a 
 custom observed by the primitive 
 church in dispensing it, 336 ; is 
 called the breaking of bread, 336; 
 the sacrifice of the Mass a fearful 
 corruption of it, 372 ; not intended 
 to be celebrated only at night, 373; 
 transubstantiation renders it un- 
 meaning, 378 ; faith is necessary 
 for the right observance of it, 380 ; 
 is a representation of Christ cruci- 
 fied, 381 ; is a remembrancer of 
 Christ, 302 ; is a confirmatory 
 pledge of the new covenant, 383 ; 
 why it was anciently called the 
 Eucharist, 384 ; is to be kept up in 
 the Church till Christ's second com- 
 ing, 384, 385 ; what is meant by 
 eating umcorthUy, 385; unbelievers 
 receive only the outward sign, 386 ; 
 in the observance of it, Judas ate 
 only the bread of the Lord — net the 
 bread, the Lord, 387 ; self-examina- 
 tion necessary for the right observ- 
 ance of it, 387 ; perfection is not 
 necessary for the acceptable observ- 
 ance of it, 388 ; much guilt is con- 
 tracted by partaking of it un- 
 xcorthVy, 389 ; the Corinthians were 
 chastised for their unworthy ob- 
 servance of it, 390 ; the Mass a sac- 
 rilegious abomination set up in its 
 room, 390 ; indiscriminate admis- 
 sion to it condemned, 391; ought 
 not to be mixed up with common 
 feasts, 394. 
 
 Lowth on Isaiah, quoted, i. 80, n. 1. 
 
 Love-feasts observed by the first 
 Christians, i, 369 ; their probable 
 origin, 370. * 
 
 Lucian quoted, i. 350, «. 1 ; ii. 191, 
 n. 2. 
 
 Lucretius quoted, i. 74, n. 1. 
 
 Luther quoted, i. 448, n. 5 ; ii. 44, «. 1. 
 
 M 
 
 Macedonians, The, their liberality in 
 contributing for the poor saints at 
 Jerusalem, ii. 284-287; their pious 
 zeal, 348. 
 
 Mackenzie's Life of Calvin, quoted, i. 
 ix; ii. 209, n. 4. 
 
 Magistrate, The proper office of the, i. 
 198. 
 
 Man, the animal y what is meant by, i. 
 
GENERAL INDEX.' 
 
 431 
 
 115; the spiritual, vfhici is meant 
 by, 117-119; how far it is lawful to 
 follow, 173 ; what is meant by 
 speaking as a man, 294 ; faith must 
 not be in subjection to, ii. 143. 
 Manichees, The, their erroneous views 
 respecting Christ's body, ii, 54, 55 ; 
 held the doctrine of two first prin- 
 ciples, 193. 
 Manna, The, had a spiritual signifi- 
 cancy, i. 315, 316; is instructive 
 to us as to our daily dependence 
 upon God, ii. 296 ; is instructive, 
 also, as to the duty of beneficence, 
 297. 
 Maranatha, import of the term, ii. 81- 
 
 83. 
 Marriage, is necessary for those who 
 have not the gift of continence, i. 
 222 ; Jerome's views as to, 222 ; has 
 been corrupted by sin, 224 ; is a 
 remedy for unchastity, 230 ; ap- 
 palling effects of prohibiting the 
 ministers of the Church from it, 
 233; is honourable, 235; is not to 
 be dissolved on liglit grounds, 239 ; 
 is the closest earthly tie, 241 ; its 
 anxieties and distresses are to be 
 traced to the entrance of sin, 255; 
 must in a short time be dissolved 
 by death, 257 ; inconveniences at- 
 tendant upon, 259 ; anxieties con- 
 nected with, 261 ; is not a sacra- 
 ment, 268 ; a second, was branded 
 by the ancients with reproach, 269 ; 
 should be entered into in the fear 
 of the Lord, 270 ; is not unsuitable 
 to the ministers of the Church, 291; 
 was entered into by Peter, and 
 some others of the Apostles, 291; 
 ought not to be entered into by 
 Christians withunbelievei*s,ii. 258. 
 Martial quoted, ii. 69, n. 4, 206, n. 4, 
 
 291, «. 1. 
 Martyr, Justin, quoted, i. 448, «. 2. 
 Martyr, Peter, (Vermilius,) was in- 
 strumental in the conversion of 
 Galeacius Caracciolus, i. xvi ; ex- 
 tract from a discourse of, xvi, xvii. 
 Martyrs, The, their blood, along with 
 that of Christ, conceived by Papists 
 to be the treasure of the Church, 
 i. 68; their devotement of them- 
 selves truly noble, 420. 
 Mass, The Popish, involves sacrilege, 
 i. 190; a fearful corruption of the 
 Lord's Supper, 372 ; is an unmean- 
 ing show, 375 ; is regarded by 
 Papists as a sacrifice, 376; is full 
 of abominable superstitions, 384 ; 
 
 its abominations largely exposed, 
 
 390, 391 ; Paul's authority alleged 
 
 in support of it, 394. 
 
 Mastricht's Theology quoted, ii. 52, n. 3. 
 
 M-Crie, Rev. Dr., quoted, i. xv, xvii, 
 
 xviii, xxi, xxii; ii. 232, n. 1, 255, 
 
 H. 2, 268, n. 1. 
 
 M' Knight quoted, i. 441, n. 2; ii. 11,«. 
 
 1, 12, n. 4, 300, n. 4. 
 Menander quoted, i. 96, n. 2; ii. 42. 
 Menenius Agrippa, a Roman Consul, 
 his celebrated apologue, i. 405, 
 408. 
 Mercantile cities, the vices usually 
 
 prevalent in them, i. 38, 208. 
 Merit, no man can justly claim for 
 himself, i. 94 ; the erroneous views 
 of Pelagians in reference to, 159; 
 false views of Papists in reference 
 to, 432 ; faith does not justify on 
 the ground of, 433; good deeds are 
 not rewarded on the ground of, ii. 
 226. 
 "Merits of Calvin" quoted, ii. 94. 
 Metonymv, a figure of speech, i. 56, 
 299, 358, 377, 399, 411, n. 1; ii. 
 208, 210,251. 
 Michaelis quoted, ii. 34, n. 1. 
 Milner's Church History quoted, ii. 
 
 37, n. 1. 
 Ministers of the Gospel, two qualifica- 
 tions necessary for, i. 48; what 
 ought to be their chief aim, 6Q, 67 ; 
 what they ought to teach, 97 ; 
 should enter on the discharge of 
 their work with fear and trembling^ 
 99; should accommodate them- 
 selves to the capacities of their 
 hearers, 122; should lead on their 
 hearers towards perfection, 123; 
 must endeavour to gain disciples 
 to Christ, not to themselves, 125; 
 are merely instruments, 126; must 
 diHgently employ means, 127 ; 
 spoken of by Paul in two different 
 ways, 128; their success depends 
 on the Divine blessing. 130; should 
 maintain among themselves a spirit 
 of harmony, 130; must be careful 
 to build upon Christ as the founda- 
 tion, 135; should have an eye to 
 the day of accounts, 139; must not 
 exercise dominion over men's con- 
 sciences, 147; are stewards of the 
 word and sacraments, 1 50 ; must 
 reprove in a friendly spirit, 168; 
 should be careful to act in a uni- 
 form and consistent manner, 174; 
 the excellences to be cultivated by 
 them, 176; should be inclined to 
 
432 
 
 GENERAL INDEX. 
 
 mildness rather than to severity, 
 178; can accomplish nothing with- 
 out the Spirit, 289; marriage is 
 not unsuitable to their office, 291 ; 
 their right to pecuniary support, 
 293, 298, 299 ; should have the 
 assurance of a good conscience, ii. 
 1 35 ; should exercise tenderness of 
 spirit, 148; are sharers with God 
 in the triumphs of the gospel, 158; 
 their faithful labours are acceptable 
 to God, whatever may be the issue 
 of them, 160; must study to ap- 
 prove themselves to the consciences 
 of their hearers, 191; must guard 
 against ambition and avarice, 198; 
 are the servants of the Church, 198 ; 
 have an important embassy as- 
 signed them, 236 ; two duties de- 
 volving upon them as ambassadors, 
 245 ; by misconduct they hinder 
 the success of the gospel, 248 ; 
 Satan is most desirous to bring 
 them into contempt, 248; should 
 endeavour to maintain peace, and 
 at the same time be undaunted in 
 the midst of tumults, 250; three 
 ways in which tiiey may alienate 
 the minds of the people, 266 ; the 
 spirit of devotedness which they 
 should manifest, 267; must bear 
 many things silently, with a view 
 to the peace of the Church, 269; 
 what is the best reception that they 
 c:tn have, 282; it is peculiarly tlie 
 work of the Spirit to raise up, 298; 
 must not be rigorous, unless con- 
 strained to it, 319; should be stan- 
 dard-bearers in opposing Satan, 
 321 ; ai-e peculiarly the objects of 
 Satan's assaults, 321, 322 ; have 
 authority given them, with a view 
 to the welfare of the Church, 329 ; 
 must be actuated by a spirit like 
 that of Christ, 340; Paul a noble 
 pattern of, 362 ; must not under- 
 take the office with the view of 
 making a trade of it, 384; must 
 not be unduly concerned as to 
 their own reputation, 387, 388; 
 ought to be deeply grieved for the 
 abounding of iniquity, 390 ; must 
 exercise their authority for edif.ca- 
 tion and not for destruction, 402. 
 
 Miracles, were to an unreasonable ex- 
 tent demanded by the Jews, i. 87; 
 the faith of, what is meant by, 402; 
 the main design of them was to con- 
 firm the truth of the gospel, ii. 383. 
 
 Monks, The, their seclusion from the 
 
 world had no warrant from Scrip- 
 ture, i. 227 ; the austerities prac- 
 tised by them, 311 ; their deplor- 
 able ignoi-ance, ii. 332; their exces- 
 sive arrogance, 333 ; their insulting 
 treatment of those beneath them, 
 356. 
 
 Moral conjecture, a contrivance of the 
 schoolmen, i. 112 ; ii. 397. 
 
 Mortification of Jesus Christ, import of 
 the expression, ii. 203, 204. 
 
 Mosheim's Church History, quoted, i. 
 V ; ii. 231, n. 2, 332, n. 2, 370, «.. 3. 
 
 Mummius destroyed the city of Co- 
 rinth, i. 37; his character, as drawn 
 by Strabo, 37, n. 2; had the honour 
 of a triumph at Rome, ii. 157, n. 4. 
 
 Murmuring of the Israelites against 
 Moses, i. 326 ; was visited with a 
 signal token of L)ivine displeasure, 
 327. 
 
 Music, its influence over tlie feelings, 
 i. 440. 
 
 N 
 
 Nero, his unrelenting persecution of 
 the Christians in his times, i. 421. 
 
 New creature, import of the expres- 
 sion, ii. 233. 
 
 Nicodt mites, pretended followers of 
 Nicodemus, i. 286, 306, 333, 340, 
 384 ; ii. 209. 258, 264. 
 
 Niggardliness condemned, ii. 285, 308. 
 
 Noble, not many, are called by God, 
 i. 91. 
 
 
 
 Oath, that of Demosthenes, ii. 39 ; 
 particular forms of, made use of by 
 P£f*il, 135, 142, 348 ; in what cases 
 lawful, 349 ; should be made use of 
 reverently, 363. 
 
 Ocellus Lucanus, quoted, ii. 44. 
 
 QEcumenius quoted, ii. 378. 
 
 Officials of the bishops (Popish), juris- 
 diction assumed by them in money 
 matters, i. 203. 
 
 Origen quoted, ii. 78, n. 2, 172, 174, 
 286, n. 2. 
 
 Original sin, propagation of, from 
 Adam, i. 243. 
 
 Ovid quoted, i. 362, n. 1, 441, n. 2 ; ii. 
 136, n. 2. 
 
 P 
 
 Paley's HorcB PaulincBf quoted, ii. 360, 
 
 n. 2. 
 Palm-tree, a remarkable property of, 
 
 ii. 105, n. 1. 
 Papists, their high pretensions, i. 49 ; 
 
GENERAL INDEX. 
 
 433 
 
 their system of indulgences, 68 ; 
 their system of free-will, 131 ; do 
 not make Christ their foundation, 
 1 35 ; their doctrine of purgatory, 
 141 ; require implicit submission 
 to whatever is taught by their Pas- 
 toi-s, 151; their doctrine tends to 
 shake the assui'ance of faith, 156 ; 
 their sacrifice of the Mass involves 
 sacrilege, 190; their dreadful cruel- 
 ties in connection with excommuni- 
 cation, 1 95 ; do not take the Scrip- 
 tures as their sole guide, 252 ; their 
 enjoining celibacy on the clergy, 
 productive of appalling effects, 262; 
 their unwarrantable prohibitions 
 as to meats, 285 ; their priests are 
 guilty of sacrilege, 299 ; their doc- 
 trine of supererogation, 303 ; their 
 erroneous views as to faith, 330 ; 
 their consecrations are derived 
 from heathens, 334 ; mutilate the 
 ordinance of the Supper, 335; their 
 traditions, 351 ; their system of 
 transubstantiation, 378; their ador- 
 ing the bread in the Eucharist is 
 unmixed idolatry, 380 ; falsely 
 imagine that we can render satis- 
 faction to God for our sins, 392 ; 
 have no warrant for praying to de- 
 parted saints, 425 ; offer up public 
 prayers in an unknown tongue, 449; 
 teach, that afflictions are grounds 
 of salvation, ii. 213 ; their absolu- 
 tions are mere sorcery, 239 ; their 
 impious tenet as to sins committed 
 after baptism, 240 ; their pretended 
 satisfactions, 241 ; their slavish 
 submission to their pretended 
 bishops, 343, 356. 
 
 Pai'adise, meaning of the term, ii. 368, 
 369. 
 
 Parents, ought to act towards their 
 children with equity and humanity, 
 i. 265 ; their authority over their 
 children, in connection with the 
 contracting of marriage, 267 ; ex- 
 cessive indulgence of their children 
 highly injurious, ii. 392. 
 
 Pareus quoted, i. 368, n. 4 ; ii. 21, «. 3, 
 29, n. 1. 
 
 Parkhurst quoted, ii. 44, n. 1, 59, n. 1, 
 214,72.1,378,^.1. 
 
 Passover, The, consisted of a sacrifice 
 and a sacred feast, i. 188 ; was at 
 once a memorial and a type, 189 ; 
 was a sacrament of Christ, 314. 
 
 Pastors, who are so termed by Paul, 
 1.414, 415. 
 
 Patience, under injuries, is necessary 
 
 VOL. IL 
 
 on the part of Christians, i. 204 ; 
 is dictated by Christian love, 424 ; 
 the hope of future glory tends to 
 promote, ii. 212. 
 Paul, his claim to the office of Apostle, 
 i. 49; his affection for the Corin- 
 thians, 55 ; lays no claim to the 
 ornaments of speech, 97 ; preached 
 Christ crucified, 97 ; his preaching 
 was accompanied with the efficacy 
 of the Spirit, 98 ; his admirable 
 steadfastness, 1 63 ; the contempt in- 
 curred by him, 166 ; his reproofs 
 dictated by affection, 167 ; was a 
 spii'itual father to the Corinthians, 
 168, 169; was unmarried, 234; does 
 not prohibit others from marrying, 
 235 ; the restrictions set by him 
 upon his Christian liberty, 288 ; 
 had the privilege of seeing Christ, 
 288 ; the Corinthians were the seal 
 of his Apostleship, 290 ; his self- 
 denial, 296 ; laboured among the 
 Corinthians gi-atuitously, 300; ac- 
 commodated himself to all, so far 
 as he could do so lawfully, 306, 307; 
 largely exercised the gift of tongues, 
 450; confidently claims Apostohcal 
 authority, 471 ; his conversion was 
 sudden, ii. 12 ; ascribes every thing 
 good in himself to the grace of God, 
 16 ; was constantly exposed to im- 
 minent danger, 39 ; his conscious- 
 ness of integrity, 125 ; his doctrine 
 respecting Christ was not variable, 
 1 36 ; his tenderness of heart, 148 ; 
 disliked excessive harshness, 149 ; 
 had everywhere some reward of 
 his labour, 158 ; his undaunted 
 courage, 250 ; his various sources 
 of grief, 269 ; experienced, never- 
 theless, spiritual consolations, 269 ; 
 was careful to provide against occa- 
 sion of calumny, 301; his Apostle- 
 ship was honoured with distinguish- 
 ed tokens of Divine favour, 343 ; 
 his writings singularly powei'ful, 
 344, 345 ; his honourable descent, 
 357 -, was early trained to the en- 
 durance of suffering for Christ, 363 ; 
 required to be strengthened by 
 special means, 370 ; notwithstand- 
 ing his great eminence, required to 
 be hvffeted, with a view to the sub- 
 duing of pride, 375. 
 
 Pausanias quoted, ii. 164, n. 1. 
 
 Paxton's Illustration of Scripture, 
 quoted, ii. 105, n. 1, 256, n. 2, 334, 
 n.\ 
 
 Peace, Christians must be careful to 
 
 2 E 
 
434 
 
 GENERAL INDEX. 
 
 cultivate, i. 244 ; the servants of 
 Christ ought to make it their aim, 
 466 ; the ministers of the gospel 
 must bear many things silently, 
 with a view to the maintaining of, 
 ii.269; Paul exhorts the Corinthians 
 to live in, 402. 
 
 Pearce, Bishop, quoted, i. 424, n. 2. 
 
 Pedagogue, Paul's attachment to the 
 Corinthians was higher than that 
 of a, ] Q9 ; import of the term, 1 69, n. 
 1 ; etymology of the term, 169, n. 3. 
 
 Pelagians, their erroneous views as to 
 merit, i. 159. 
 
 Penn, Granville, quoted, i. 252, n. 3, 
 286, n. 2, 358, n. 5, 418, n. 2, 424, 
 n. 1, 435, w. 1; ii. 11, n. 1, 50, w. I, 
 63, w. 3, 121, n. 2, 126, n. 4, 133, 
 n. 2, 138, n. 1, 170, n. 6, 187, n. 3, 
 312, w. 3, 366, «. 1. 
 
 Pentecost, feast of, ii. 72, 73. 
 
 Perfect, who are so termed by Paul, 
 i. 102. 
 
 Perseverance, final. Christians have an 
 assured hope of, i. 6 1 ; the doctrine 
 of Papists tends to shake the assur- 
 ance of, 112 ; believers are assured 
 of it by the Spirit, 112; are, never- 
 theless, exhorted to it, 308, 309 ; 
 the means of it, ii. 76. 
 
 Phalaris, a tyrant of Sicily, noted for 
 cruelty, i. 352. 
 
 Philetus, along with Hymeneus, held 
 eiToneous views as to the resurrec- 
 tion, ii. 7. 
 
 Pindar quoted, i. 187, n. 3, 429, n. 1 ; 
 ii. 337, n. 2. 
 
 Piscator quoted, ii. 176, n. 1. 
 
 Plato quoted, i. 87, n. 1, 329, n. 1, 339," 
 n. 2, 340, n. 2, 362, n. 3, 440; ii. 
 163, w. 1, 186, n.\. 
 
 Plautus quoted, i. 239, n. 2. 
 
 Pleonasm, a figure of speech, i. 435. 
 
 Pliny quoted, i. 276, 369, n. 5, 447 ; 
 ii. 21, w. 2, 41, n. 2. 
 
 Plutarch quoted, ii. 8, n. 2, Q9, n. 4, 
 131, n. 1, 159, n. 1, 186, n. 1, 300, 
 n. 4. 
 
 Polybius quoted, i. 412, n. 1; ii. 131, 
 n. 1, 306,307, n. 1, 307, w. 2. 378, 
 n. 1. 
 
 Polvgamy condemned by Paul, i. 225, 
 226. 
 
 Poole quoted, i. 108, n. 1; ii. 91, 92, 
 197, n. 3, 224, H. 1, 286, w. 2. 
 
 Pope, The, his claims to authority in- 
 valid, i. 151; his tyrannical law, in 
 connection with excommunication, 
 195 ; daringly sets aside the author- 
 ity of parents over their children 
 
 in connection with mai'riage, 267; 
 reckons it unbecoming his station 
 to teach, 301; keeps those under 
 him in ignorance, 453 ; his edicts 
 are tyrannical, 474 ; claims to be 
 regarded as Christ's vicar, ii. 329; 
 his high-sounding titles, 351 ; his 
 cruel tyranny slavishly submitted 
 to, 356. 
 
 Potter's Grecian Antiquities, quoted, 
 i. 81, n. 2, 440, n. 3, 463, n. 4; ii. 
 314, «. 2. 
 
 Prayer ought not to be offered up to 
 departed saints, i. 425, 426 ; the 
 mind ought to be occupied in the 
 exercise, 446, 447; pubUc, should 
 be offered up in the vernacular 
 tongue, 449; Christians ought to 
 afford help to each other by mutual, 
 ii. 122 ; the duty, however, of 
 mutual intercession is restricted to 
 the living, 123; even that of faith, 
 not always answered in the express 
 form, 377. 
 
 Presbyters were appointed in the 
 primitive Church, i. 183; there 
 were two kinds of, 417. 
 
 Pride is the cause of all contentions, 
 i. 158; affliction is intended to sub- 
 due, ii. 374; not easily rooted out, 
 375; even Paul himself required 
 special means to be used for the 
 subduing of it, 375. 
 
 Priests, Popish, have no claim to be 
 regarded as successors of the 
 Apostles, i. 48, 49, 171 ; all of them 
 ai'e guilty of sacrilege, 299. 
 
 Princes of this world, import of the 
 expression, i. 103. 
 
 Promises of God, The, are testimonies 
 of God's grace, ii. 137; are ratified 
 ^n_ Christ, 138; were in part ful- 
 nlTed to the pious under the Old 
 Testament dispensation, 138; call 
 us to holiness, 263. 
 
 Prophets, a class of office-bearers in 
 the primitive church, i. 414; their 
 peculiar duties, 415, 416. 
 
 Prophecy, The gift of, was compara- 
 tively neglected among the Corin- 
 thians, i. 4 1 7 ; its inferiority to 
 Christian love, 419; its great uti- 
 lity, 436, 455; is commended by 
 Paul above all other gifts, 473. 
 
 Proteus, his fabled transformations, 
 ii. 136. 
 
 Proverbial sayings quoted, i. 234, 249, 
 265, 274, 280, 347, 343, n. 3, 353, 
 435, 460,460, n. 5; ii. 42, 206,250, 
 333, 345, 351, 386. 
 
GENERAL INDEX. 
 
 435 
 
 Providence, The, of God, overrules 
 evil for the promotion of good to 
 his people, i. 368 ; supplies our 
 daily necessities, ii. 298 ; should be 
 confided in by us, 314. 
 
 Psalms, The early Cliristians were 
 accustomed to sing them to Christ 
 before day-break, i. 447. 
 
 Purgatory, The doctrine of, i. 141. 
 
 Q 
 
 Questions, not tending to edify, ought 
 to be avoided, i. 427; ii. 45; 
 danger of indulging a taste for un- 
 profitable, 370. 
 
 Quinctilian quoted, i. 218, n. 4, 407, 
 n. 1 ; ii. 39, n. 5, 39, n. 6. 
 
 R 
 
 Rabirius, a Latin poet, a saying of, ii. 
 69, n. 4. 
 
 Ranke's " History of the Popes of 
 Rome," quoted, i. xx, n. 2. 
 
 Raphelius quoted, i. 411, «. 1 ; ii. 20, 
 n. 1, 152, n. 4, 163, n. 1, 307, «. 1, 
 361, n. 4. 
 
 Regeneration, The gospel the means 
 of, i. 1 70 ; God is the Author of it, 
 172 ; the efficacy of the ministry in 
 producing it, 289; the necessity of 
 it, ii. 233, 234. 
 
 Repentance, the discipline of the 
 Church is intended to produce, ii. 
 151; the term sometimes employed 
 to denote grief, apart from any 
 feeling of having done wrong, 272; 
 takes its rise in self-dissatisfaction, 
 274 ; its accompaniments, 275. 
 
 Reputation, Paul was comparatively 
 regardlessof it, i. 152; to purchase 
 it by death is a diabolical madness, 
 ii. 38; how far it ought to be an ob- 
 ject of desire, 228, 302, 398. 
 
 Resurrection of Christ, a fundamental 
 doctrine of the gospel, ii. 9 ; 
 righteousness was procured to us 
 through means of it, 10; there 
 were many who were eye-witnesses 
 of it, 10, 11; our resurrection is 
 the fruit of it, 17; if it were taken 
 away, faith were useless, 20. 
 
 Resurrection, The final, some of the 
 Corinthians had begun to have 
 doubts respecting it, ii. 6 ; was 
 unknown to the ancient heathens, 
 6 ; some have attempted to explain 
 it away as merely allegorical, 7 ; a 
 doctrine essential to salvation, 8 ; 
 is the completion of our salvation. 
 
 21; is at variance with unenlight- 
 ened reason, 46; is nevertheless 
 consonant with sound reason, 47 ; 
 corresponds with the analogy of 
 nature, 47, 48; identity of the body 
 in connection with, 48 ; qualities of 
 the glorified body on occasion of, 
 49-51 ; will afford a complete vic- 
 tory over death, 62 ; the hope of 
 it stimulates Christians, 66. 
 
 Revelations, how distinguished from 
 visions, ii. 366. 
 
 Revenge, law-suits are usually prose- 
 cuted in a spirit of, i. 205 ; Christians 
 are altogether prohibited from, 206; 
 the term sometimes employed in a 
 good sense, ii. 277. 
 
 Reward, what ministers of the gospel 
 ought chiefly to seek as their, i. 
 131 ; the works performed by 
 Christians do not in themselves 
 merit a, 303, 304; will be conferred 
 on believers through a gracious 
 acceptance, ii. 226. 
 
 Rheims version of the Scriptures, 
 quoted, i. 114, n. 1, 137, n. 2, 15-3, 
 n. 3, 307, n. 1, 364, n. 2, 444, n. 1; 
 ii. 77, n. 1, 191, n. 2, 213, n. 3, 257, 
 n. 1, 306, n. 3, 320, n. 1, 354, n. 1, 
 372, n. 1. 
 
 Riches, Christians ought to abound in 
 spiritual, i. 56 ; do not necessarily 
 exclude from the kingdom of God, 
 91; spiritual, ought to be much 
 more esteemed than earthly, ii. 
 253; ought not to be hoarded, 297. 
 
 Righteousness, comes to us through 
 the resarrection of Christ, ii. 10; 
 of Christ, reckoned to our account, 
 242; the term sometimes employed 
 to denote beneficence, 313. 
 
 Robertson's History of Greece, quoted, 
 ii. 42, n. 1. 
 
 Rosenmiiller quoted, ii. 249, w. 2,273, 
 n. 1. 
 
 Sacraments, The, are spoken of by 
 Paul in two different ways, i. 128, 
 129, n. 2 ; ministers of the gospel 
 have authority to administer, 150 ; 
 those of the Law had the same 
 virtue as ours, 316 ; dogma of the 
 schoolmen respecting, 317; unbe- 
 lievers do not receive the reality 
 represented in them, 320 ; those 
 of the Old Testament were real, 
 though typical, 328; tend to pro- 
 mote piety, 364; are an important 
 
436 
 
 GENERAL INDEX. 
 
 part of public worship, 371; are 
 helps to our weakness, 382 ; their 
 efficacy does not depend on the 
 worthiness of men, 387; are not 
 needed in heaven, 430 ; the grace 
 of Christ is applied to us in them, 
 ii. 239. 
 
 Sacrilege, is involved in the observance 
 of the Mass, i. 190; Popish priests 
 are, all of them, guilty of, 299. 
 
 Sadducees, The, their erroneous views 
 as to the resurrection and a future 
 state, ii. 6. 
 
 Saints, why Christians are so called, i. 
 52; will judge angels, 201; depart- 
 ed, no warrant to pray to, 425 ; 
 communion of, ii. 295. 
 
 Salvation, the death of Christ the sole 
 ground of, i. 68; that of our bre- 
 thren ought to be the subject of our 
 concern, 284 ; the doctrine of 
 Papists tends to shake the assur- 
 ance of, 330 ; repentance not the 
 ground of, ii. 274. 
 
 stantly on our guard against him, 
 374 ; notwithstanding all his ma- 
 lignity, was, in a manner, a phy- 
 sician to Paul, 375. 
 
 Satisfactions, Popish, altogether op- 
 posed to the doctrine of the gospel, 
 ii.241. 
 
 Schism and heresy, difference between, 
 i. 366. 
 
 Schott quoted, ii. 116, n. 4. 
 
 Scribes, import of the term, i. 81. 
 
 Seal, the faith of the Corinthians was 
 to Paul's apostleship as a, i. 290; 
 the Holy Spirit is to believers as a, 
 ii. 140, 141. 
 
 Self-examination necessary for the 
 right observance of the Lord's 
 Supper, i. 387 ; in place of it, Pa- 
 pists substitute auricular confes- 
 sion, 388. 
 
 Semler quoted, i. 100, n. 1; ii. 59, «. 
 1, 133, ». 3, 251, «. 1. 
 
 Senebier's " Literary History of Ge- 
 neva," quoted, ii. 98. 
 
 Sanctification, indispensably necessary ,ASeneca quoted, ii. dd, n. 4, 217, «. 1. 
 
 i. 52; flows originally from electionT^eptuagint, The, quoted, i. 81,«. 2, 189, 
 
 53; in what respects Christ is our, 
 
 93; comes to us through Christ's 
 
 death and resurrection, 212 ; the 
 
 promises of God call us to it, 
 
 ii. 263. 
 Satan, his artifices, i. 38 ; what it is to 
 y deliter over to, 1 84, 1 85 ; reigns out 
 
 of the Church, while Christ reigns 
 
 in it, 1 85 ; is the prince of all 
 
 crimes, 196; his temptations must 
 
 be vigorously resisted, 237; is most 
 
 desirous to break up the unity of 
 
 the Church, 367; his stratagems 
 
 ai'e overruled for the good of be- 
 lievers, 368 ; it is with the consent 
 
 of their own wills that the wicked 
 
 are impelled by him, 368 ; the dog- 
 mas of Popery are to be traced to 
 
 his influence, 449 ; will ultimately 
 
 be altogether subdued, ii. 33 ; his 
 
 artful delusions, 43; undue severity 
 
 of discipline furnishes him with a 
 
 handle, 151; his varied machina- 
 tions, 153 ; in what sense he is the 
 
 god of this world, 193; the import 
 
 of the term Belial as applied to 
 
 him, 259; is eager to seduce those 
 
 that occupy distinguished places in 
 
 the Church, 301; Ministers of the 
 
 Gospel are peculiarly assailed by 
 
 him, 321 ; must be repelled by 
 
 spiritual weapons, 322; false teach- 
 ers are wicked agents of, 341; his 
 
 subtilty, 342 ; we must be con- 
 
 n. 3, 190, n. 1, 204, n. 2, 283, n. 2, 
 424, n. 2, 429, n. 1 ; ii. 44, n. 1, 61, 
 n. 2, 63, n. 3, 118, n. 2, 163, n. 1, 
 208, n. 3, 246, n. 2, 258, n. 2, 314, 
 n. 2, 368, n. 5, 369, n. 2. 
 
 Servants, consolation furnished to, i. 
 249, 250 ; ministers of the gospel 
 stand to believers in the relation- 
 ship of, ii. 198. 
 
 Servetus, his erroneous views respect- 
 ing Christ's human nature, ii. 231. 
 
 Shakspeare quoted, ii. 1 33, n. 2. 
 
 Simplicity, Christian, does not consist 
 in ignorance, i. 453 ; of God, what 
 is meant by, ii. 126. 
 
 Sin, the blood of Christ the only means 
 of expiating, i. 68 ; against the 
 Holy Ghost, what is meant by the, 
 105 ; in what respect Christ was 
 made, ii. 241. 
 
 Singing is an important part of public 
 worship, i. 371 ; was a part of the 
 public worship of the primitive 
 Christians, 447. 
 
 Sirens, The, were sea-monsters, cele- 
 brated for their enchanting music, 
 i. 209, n. 2. 
 
 Sleep, the death of believers is often 
 compared to, i. 270. 
 
 Sorbonne, the Sophists of the, their 
 doctrine is opposed to the perse- 
 verance of the saints, i. 112 ; re- 
 strict the term Jiesh in Scripture, 
 to the lower appetites, 124; their 
 
GENERAL INDEX. 
 
 437 
 
 views as to the sacraments of the 
 Old Testament, 317 ; depreciate 
 the excellence of faith, 420 ; endea- 
 vour to undermine assurance of 
 faith, ii. 397. 
 
 Sorrow, of the icorld, what is meant by, 
 ii. 274; according to God, import of 
 the expression, 274. 
 
 Sosthenes, a ruler of the Jewish syna- 
 gogue at Corinth, converted by 
 Paul, i. 50. 
 
 Soul, The, the term is sometimes em- 
 ployed in contrast with the term 
 spirit, i. 1 1 5, «. 4 ; does not become 
 unconscious at death, 270 ; is im- 
 mortal, ii. 20 ; purity must be cul- 
 tivated both in the body and in, 263, 
 341. 
 
 Spirit, the term sometimes employed 
 to denote the soul, or intellectual 
 faculty, i. 112; the term is some- 
 times made use of in contrast with 
 the term soul, 115, n. 4 ; what is 
 meant by discerning of spirits, 403; 
 the term sometimes denotes a spir- 
 itual gift, 443 ; the term is some- 
 times made use of to denote the 
 gospel, ii. 1 72 ; of faith, the expres- 
 sion employed to denote faith itself, 
 208 ; of God, see Holy Spirit. 
 
 Stillingfleet quoted, ii. 79, n. 1. 
 
 Strabo quoted, i. 37, «. 2 ; 104, n. 1. 
 
 Suenckfeldius, his erroneous views as 
 to the sacraments, i. 317. 
 
 Suetonius quoted, i. 291, 7i. 1 ; ii. 78, 
 n. 2. 
 
 Supererogation, the Popish doctrine of, 
 i. 303 ; utterly at variance with 
 Scripture, 303, 304. 
 
 Superstitions, ought not to be counte- 
 nanced by dissimulation, i. 286 ; 
 ii. 258. 
 
 Supper. See the Lord's Supper. 
 
 Synecdoche, a figure of speech, i. 53, 
 86, 336, 407 ; ii. 313. 
 
 Syricius, Pope, his views as to mar- 
 riage, i. 292. 
 
 Teacher, a Christian, two things re- 
 quisite in, i. 48 •, should not impose 
 upon others what he does not him- 
 self practise, 287 ; must not, how- 
 ever, require from others every 
 thing that is practised by himself, 
 350 ; must himself show a teach- 
 able spirit, 462 ; must endeavour to 
 win by gentleness, before proceed- 
 ing to use severity, ii, 325. 
 
 Teachers, a class of office-bearers in 
 the primitive Church, i. 414; how 
 distinguished from Prophets, 4 1 5. 
 
 Temptation, must be vigorously re- 
 sisted, i. 236, 237 ; two ways in 
 which God furnishes help on occa- 
 sion of, 332. 
 
 Terence quoted, i. 98, n. 1. 
 
 Tertullian quoted, i. 286, w. 2, 369; ii. 
 78, n. 2, 79, n. 1. 
 
 Testimony, The, of Christ, in what re- 
 spects the gospel is, i. 57; of God, 
 why the gospel is so termed, 57, 96. 
 
 Theodoret quoted, i. 55, n. 2. 
 
 Theodotion quoted, ii. 61, n. 2. 
 
 Theophylact quoted, i. 405, n. 5. 
 
 Tholuck quoted, ii. 94. 
 
 Thorn, Paul's, in the flesh, what we are 
 to understand by it, ii. 373 ; was 
 designed to subdue pride, 374. 
 
 Thucydides quoted, i. 231, «. 2, 440, 
 n. 3; ii. 59, n. 1, 353, w. 1. 
 
 Tymme, Thomas, translated Calvin's 
 Commentaries on the Epistles to 
 the Corinthians, i. xxiv ; was the 
 author of various works, xxiv ; his 
 Dedicatory Epistle to the Arch- 
 bishop of Canterbury, xxvi ; quot- 
 ed, 309, 7i. 3, 391, n. 2 ; ii. 345, n. 2. 
 
 Timothy commended by Paul, i. 173 ; 
 ii. 74. 
 
 Tongues, gift of, unduly cultivated by 
 the Corinthians, to the neglect of 
 prophecy, i. 417 ; its inferiority to 
 Christian love, 419 ; its inferiority 
 to prophecy, 435 ; in what respects 
 useful, 437; was largely exercised 
 by Paul, 450. 
 
 Traditions, human, not to be put upon 
 a level with Scripture, i. 35 1 ; ab- 
 surdity of those held by Papists, 
 351, 352. 
 
 Trajan, Phny's letter to, i. 369, n. 5, 
 447, n. 5. 
 
 Transubstantiation,the Popish doctrine 
 of, its absurdity, i. 316 ; makes the 
 Lord's Supper devoid of meaning, 
 378. 
 
 Treasure, imaginary, of the Church, 
 derived from the blood of Christ 
 and of the Martyrs, i. 60. 
 
 Trinity, the Holy, distinction of per- 
 sons in, i. 278. 
 
 Turretine quoted, ii. 37, %. J, 178, w 
 2, 370, 72. 3. 
 
 Tyndale's version of the Scriptures, 
 quoted, i. 114, n. 1, 153, n. 3, 33l' 
 n. 3, 371, n. 2, 422, n. 2, 444, n 1 ' 
 ii. 131, w.l,170,n. 6,182,^^4, 191' 
 n. 2, 320, n. 1,339, n. 1. 372, «. l' 
 
438 
 
 GENERAL INDEX. 
 
 u 
 
 Unity, Christian, in what it consists, 
 i. 63 ; must be carefully maintain- 
 ed, 336; consistent with a diversity 
 of gifts, 398. 
 
 Valerius, a saying of, i. 255. 
 
 Valerius Maximus, quoted, i. 440, n. 3, 
 468, n. 6. 
 
 Virgil quoted, i. 74, n. 1, 104, n. 1, 
 143, 463, n. 4 ; ii. 22, n. 1, 136, n. 
 2, 250, n. 4. 
 
 Virginity was unduly extolled among 
 the Corinthians, i. 43, 222 ; is to be 
 regarded as a gift, 232 ; vows of, 
 ensnaring, 233 ; how far advanta- 
 geous, 262. 
 
 Visions, in what respects they are dis- 
 tinguished from revelations, ii. 366, 
 n. 2. 
 
 Vows of perpetual continency, it is 
 rash to form, i. 232, 233 ; have a 
 tendency to ensnare, 264. 
 
 Vulgate, The, quoted, i. 54, 60, 188, 
 253, 261, 307, n. 1, 322, 346, n. 1, 
 364, n. 2, 4 1 8, n. 2, 472 ; ii. 1 1 , «. 1 , 
 15, 39, 50, n. 1, 55^ n. 4, 57, n. 2, 
 69, V. 5, 77, n. 1, 133, 170, 170, n. 
 
 2, 170, «. 6, 186, n. 2, 212, 213, n. 
 1,257, 276. 
 
 W 
 
 Wetstein quoted, ii. 164, n. 1. 
 
 Wicked, The, must not be allowed to 
 be in the communion of the (3!iurch, 
 i. 196; in partaking of the Eucha- 
 rist, receive nothing but the out- 
 ward sign, 386 ; fellowship with 
 them must be shunned, ii. 259. 
 
 Wiclif's version of the Scriptures, 
 quoted, i. 114, n. \, 137, n. 2, 153, 
 «. 3, 286, n. 2, 307, n. 1, 322, n. 1, 
 358, n. 5, 364, n. 2, 371, n. 2, 418, 
 n. 2, 444, n. 1, 472, n. 1; ii. 15, n. 
 
 3, 19, n. 3, 39, n. 1, 50, n. 1, 65, n. 
 
 4, 57, n. 2, 69, n. 5, 77, n. 1, 133, 
 n. 3, 170, n. 2, 170, n. 6, 186, n. 2, 
 204, n. 3, 213, n. 3, 257, n. 1, 276, 
 n. 1, 306, n. 3, 339, «. 1, 354, n. 1, 
 372, «. 1. 
 
 Will of God, The, all our plans must 
 be formed in submission to, i. 175 ; 
 unreserved obedience is due to, 
 183. 
 
 Wisdom, The, of God, is manifested in 
 his works, i. 84 ; the gospel is spe- 
 cially, 85, 88; Christ is made to us, 
 93 ; of this world, the gospel far 
 transcends, 103 ; fleshly, what is 
 meant by, ii. 127. 
 
 Witsius quoted, i. 196, n. 3, 443, n. 3, 
 448, n. 5. 
 
 Wolfgang Capito quoted, ii. 82; Cal- 
 vin was on terms of intimacy with 
 him, 82, n. 2. 
 
 Wolfius quoted, ii. 359, n. 1. 
 
 Wolmar, Melchior, Calvin studied 
 Greek under him, ii. 94; was Beza's 
 sole instructor, 94 ; his character 
 as di-awn by Beza, 96, 96 ; Epi- 
 grams composed by Beza in me- 
 mory of him, 96, 97. 
 
 Women forbidden by Paul to prophesy 
 with the head uncovered, i. 356; 
 are prohibited from speaking in 
 public, 467 ; were prohibited by the 
 Romans from pleading before a 
 court, 468. 
 
 Word of God, The, when preached, is 
 like seed cast into the ground, i. 
 127; continuance of the preaching 
 of it necessary, 128 ; the power 
 exerted by it upon the conscience, 
 456 ; no one can have faith in an 
 eminent degree, without being 
 much exercised in, ii. 288. 
 
 Works, good. See Good Works. 
 
 World, wisdom of this, import of the 
 expression, i. 82 ; the wisdom of 
 God is displayed in the workman- 
 ship of the, 84 ; joy of the, ii. 273 ; 
 sorrow of the, 274. 
 
 Xenophon quoted, i. 96, n. 2; ii. 128, 
 n. 2, 300, n. 3. 
 
 Young's, Rev. John, Lectures on Po- 
 pery quoted, ii. 79, «. 1. 
 
 Zeal, an evidence of repentance, ii. 
 
 277 ; of the Macedonian Christians, 
 
 348. 
 Zeugma, a figure of speech, ii. 197 
 
ERRATA. 
 
 VOL. I. 
 
 63, ... 
 
 81, n. 
 
 1 
 1, 
 
 81, n. 
 189, n. 
 
 2, 
 
 3, 
 
 217, n. 
 
 3, 
 
 Page xviii, line 15 from top, /or prefaced read prefixed. 
 
 ... for Kdrx^ri^iffdat read Kara^rt^itrfia/, 
 
 for (ro(pvs read a-oipos. 
 
 . for i?J2n read i?J:)n. 
 . for in^T read |n5T. 
 
 . for }>yi:i read 12i:i. 
 
 ,. 260, line 13 from foot, after disrepute insert fall to the ground, 
 
 ,. 268, n. 3, . . ybr sententent rmd sentent. 
 
 ,. 278, n. 1, . . ybr only have rmc? have only. 
 
 ,. 280, line 5 from foot, /or infirmis read infirmus. 
 
 ,. 339, n. 2, . . for^oots read B-ms. 
 
 ,. 363, line 12 from top, /or non melius read non in melius. 
 
 . 386, n. 2, . . /or All historical reac; A historical. 
 
 . 407, n. 2, . . for mutual read natm-al. 
 
 . 443, n. 3, . . for ^n:)2r6 read ^n:)2rh. 
 . 467, n. 2, . . for surl es read sur les. 
 
 VOL. II. 
 
 Page 28, n. I, . . for should be destroyed read shall be de- 
 stroyed. 
 39, n. 6, . . /or prseceptorum reac? prseceptorem ; and /or 
 ii Tohs read v^ rohs. 
 ... 107, line 2 from top, a/ifcr them wjs^ri he shows. 
 
 ... 122, »l. 2, . . for v-rov^'yovvTov read vTov^yovvrw. 
 
 ... 124, ... 1 from foot, /or abundatius read abundantius. 
 ... 136, w, 2, . . /or transferred reac? transformed. 
 ... 167, line 11 from top, for avocytvuffxiffh read oi.va.yivuffx.iff6u.t. 
 ... 224, line 8 from foot, /or manifestare reac? manifestari. 
 ... 251, w. 1, . . /or causis reac? causa ; and c/ifer soil i'rjs^?-^ for 
 the sake of avoiding dangers. 
 
 . for mu ; uam read mutuam. 
 
 . for ce glorifier read se glorifier. 
 
 . for doit read doigt. 
 
 . for hnn D^i^nijS read IDH D^^aiX. 
 . for signal read more signal. 
 . for quenquem read quenquam. 
 
 258, 
 
 n. 
 
 1, 
 
 335, 
 
 n. 
 
 3, 
 
 345, 
 
 n. 
 
 3, 
 
 359, 
 
 n. 
 
 1, 
 
 383, 
 
 n. 
 
 3, 
 
 387, 
 
 n. 
 
 1, 
 
Princeton Theological Seminat7 Libraries 
 
 1 1012 01212 3669 
 
 Date Due 
 
 Mr 2 6 '4r ^R L 4 , y 
 
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