<hi type="bold">8. with a letter--</hi>Greek, "in the letter" namely, the first Epistle to the Corinthians.

<hi type="bold">I do not repent, though I did repent--</hi>Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it.

<hi type="bold">for I perceive, &c.--</hi>This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season").

8. with a letter-- Greek, "in the letter" namely, the first Epistle to the Corinthians. I do not repent, though I did repent-- Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. for I perceive, &c.-- This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season").


<hi type="bold">9. Now I rejoice--</hi>Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance.

<hi type="bold">ye sorrowed--</hi>rather, as before, "ye were made sorry."

<hi type="bold">after a godly manner--</hi>literally, "according to God," that is, your sorrow having regard to God, and rendering your mind conformable to God (<reference osisRef="Rom.14.22">Ro 14:22</reference>; <reference osisRef="1Pet.4.6">1Pe 4:6</reference>).

<hi type="bold">that--</hi>Translate in Greek order, "to the end that (compare <reference osisRef="2Cor.11.9">2Co 11:9</reference>) ye might in nothing receive damage from us," which ye would have received, had your sorrow been other than that "after a godly manner" (<reference osisRef="2Cor.7.10">2Co 7:10</reference>).

9. Now I rejoice-- Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance. ye sorrowed-- rather, as before, "ye were made sorry." after a godly manner-- literally, "according to God," that is, your sorrow having regard to God, and rendering your mind conformable to God (Ro 14:22; 1Pe 4:6). that-- Translate in Greek order, "to the end that (compare 2Co 11:9) ye might in nothing receive damage from us," which ye would have received, had your sorrow been other than that "after a godly manner" (2Co 7:10).


<hi type="bold">10. worketh ... worketh--</hi>In the best Greek reading the translation is, "worketh (simply) ... worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it (the same Greek word is in <reference osisRef="Rom.13.10">Ro 13:10</reference>). The "sorrow of the world" (that is, such as is felt by the worldly) "worketh out," as its result at last, (eternal) death (the same Greek verb is in <reference osisRef="2Cor.4.17">2Co 4:17</reference>; also see on <reference osisRef="2Cor.4.17">2Co 4:17</reference>).

<hi type="bold">repentance ... not to be repented of--</hi>There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas (<reference osisRef="Matt.27.3">Mt 27:3</reference>; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," namely, of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, <reference osisRef="Exod.9.27">Ex 9:27</reference>, <reference osisRef="Exod.9.28-Exod.9.30">28-30</reference>; and Saul, <reference osisRef="1Sam.15.23-1Sam.15.30">1Sa 15:23-30</reference>. Compare <reference osisRef="Isa.9.13">Is 9:13</reference>; <reference osisRef="Rev.16.10">Re 16:10</reference>, <reference osisRef="Rev.16.11">11</reference>. Contrast David's "godly sorrow," <reference osisRef="2Sam.12.13">2Sa 12:13</reference>, and Peter's, <reference osisRef="Matt.26.75">Mt 26:75</reference>.

10. worketh... worketh-- In the best Greek reading the translation is, "worketh (simply)... worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it (the same Greek word is in Ro 13:10). The "sorrow of the world" (that is, such as is felt by the worldly) "worketh out," as its result at last, (eternal) death (the same Greek verb is in 2Co 4:17; also see on 2Co 4:17). repentance... not to be repented of-- There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas (Mt 27:3; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," namely, of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Ex 9:27, 28-30; and Saul, 1Sa 15:23-30. Compare Is 9:13; Re 16:10, 11. Contrast David's "godly sorrow," 2Sa 12:13, and Peter's, Mt 26:75.


11. Confirmation of <reference osisRef="2Cor.7.10">2Co 7:10</reference> from the Corinthians' own experience.

<hi type="bold">carefulness--</hi>solicitude, literally, "diligence"; opposed to their past negligence in the matter.

<hi type="bold">in you--</hi>Greek "for you."

<hi type="bold">yea--</hi>not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed.

<hi type="bold">indignation--</hi>against the offender.

<hi type="bold">fear--</hi>of the wrath of God, and of sinning any more [Sclater and Calvin]; fear of Paul [Grotius], (<reference osisRef="1Cor.4.2">1Co 4:2</reference>, <reference osisRef="1Cor.4.19-1Cor.4.21">19-21</reference>).

<hi type="bold">vehement desire--</hi>longing for restoration to Paul's approval [Conybeare and Howson]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [Calvin]. "Desire" for the presence of Paul, as he had given them the hope of it (<reference osisRef="1Cor.4.19">1Co 4:19</reference>; <reference osisRef="1Cor.16.5">16:5</reference>) [Grotius and Estius].

<hi type="bold">zeal--</hi>for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [Bengel].

<hi type="bold">revenge--</hi>Translate, "Exacting of punishment" (<reference osisRef="1Cor.5.2">1Co 5:2</reference>, <reference osisRef="1Cor.5.3">3</reference>). Their "carefulness" was exhibited in the six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and "vehement desire" in respect to the apostle; "zeal" and "revenge" in respect to the offender [Bengel]; (compare <reference osisRef="2Cor.7.7">2Co 7:7</reference>).

<hi type="bold">In all--</hi>the respects just stated.

<hi type="bold">clear--</hi>Greek, "pure," namely, from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (<reference osisRef="1Cor.5.2">1Co 5:2</reference>, <reference osisRef="1Cor.5.6">6</reference>) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.

11. Confirmation of 2Co 7:10 from the Corinthians' own experience. carefulness-- solicitude, literally, "diligence"; opposed to their past negligence in the matter. in you-- Greek "for you." yea-- not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed. indignation-- against the offender. fear-- of the wrath of God, and of sinning any more [Sclater and Calvin]; fear of Paul [Grotius], (1Co 4:2, 19-21). vehement desire-- longing for restoration to Paul's approval [Conybeare and Howson]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [Calvin]. "Desire" for the presence of Paul, as he had given them the hope of it (1Co 4:19; 16:5) [Grotius and Estius]. zeal-- for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [Bengel]. revenge-- Translate, "Exacting of punishment" (1Co 5:2, 3). Their "carefulness" was exhibited in the six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and "vehement desire" in respect to the apostle; "zeal" and "revenge" in respect to the offender [Bengel]; (compare 2Co 7:7). In all-- the respects just stated. clear-- Greek, "pure," namely, from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (1Co 5:2, 6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.


<hi type="bold">12. though I wrote unto you--</hi>"making you sorry with my letter" (<reference osisRef="2Cor.7.8">2Co 7:8</reference>).

<hi type="bold">his cause that suffered wrong--</hi>the father of the incestuous person who had his father's wife (<reference osisRef="1Cor.5.1">1Co 5:1</reference>). The father, thus it seems, was alive.

<hi type="bold">that our care for you, &c.--</hi>Some of the oldest manuscripts read thus, "That YOUR care for us might be made manifest unto you," &c. But the words, "unto you," thus, would be rather obscure; still the obscurity of the genuine reading may have been the very reason for the change being made by correctors into the reading of English Version. Alford explains the reading: "He wrote in order to bring out their zeal on his behalf (that is, to obey his command), and make it manifest to themselves in God's sight, that is, to bring out among them their zeal to regard and obey him." But some of the oldest manuscripts and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit it better than the other reading. <reference osisRef="2Cor.2.4">2Co 2:4</reference>, "I wrote ... that ye might know the love which I have more abundantly unto you," plainly accords with it, and disproves Alford's assertion that English Version is inconsistent with the fact as to the purpose of his letter. His writing, he says, was not so much for the sake of the individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church.

12. though I wrote unto you-- "making you sorry with my letter" (2Co 7:8). his cause that suffered wrong-- the father of the incestuous person who had his father's wife (1Co 5:1). The father, thus it seems, was alive. that our care for you, &c.-- Some of the oldest manuscripts read thus, "That YOUR care for us might be made manifest unto you," &c. But the words, "unto you," thus, would be rather obscure; still the obscurity of the genuine reading may have been the very reason for the change being made by correctors into the reading of English Version. Alford explains the reading: "He wrote in order to bring out their zeal on his behalf (that is, to obey his command), and make it manifest to themselves in God's sight, that is, to bring out among them their zeal to regard and obey him." But some of the oldest manuscripts and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit it better than the other reading. 2Co 2:4, "I wrote... that ye might know the love which I have more abundantly unto you," plainly accords with it, and disproves Alford's assertion that English Version is inconsistent with the fact as to the purpose of his letter. His writing, he says, was not so much for the sake of the individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church.


13. The oldest manuscripts read thus, "Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus," &c. (compare <reference osisRef="2Cor.7.7">2Co 7:7</reference>).

13. The oldest manuscripts read thus, "Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus," &c. (compare 2Co 7:7).


<hi type="bold">14. anything--</hi>that is, at all.

<hi type="bold">I am not ashamed--</hi>"I am not put to shame," namely, by learning from Titus that you did not realize the high character I gave him of you.

<hi type="bold">as ... all things ... in truth, even so our boasting ... is found a truth--</hi>As our speaking in general to you was true (<reference osisRef="2Cor.1.18">2Co 1:18</reference>), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare <reference osisRef="2Cor.9.2">2Co 9:2</reference>). Some oldest manuscripts read expressly, "concerning you"; this in either reading is the sense.

14. anything-- that is, at all. I am not ashamed-- "I am not put to shame," namely, by learning from Titus that you did not realize the high character I gave him of you. as... all things... in truth, even so our boasting... is found a truth-- As our speaking in general to you was true (2Co 1:18), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare 2Co 9:2). Some oldest manuscripts read expressly, "concerning you"; this in either reading is the sense.


<hi type="bold">15. his inward affection--</hi>literally, "bowels" (compare <reference osisRef="2Cor.6.12">2Co 6:12</reference>; <reference osisRef="Phil.1.8">Php 1:8</reference>; 2:1; <reference osisRef="Col.3.12">Col 3:12</reference>).

<hi type="bold">obedience--</hi>(<reference osisRef="2Cor.2.9">2Co 2:9</reference>).

<hi type="bold">fear and trembling--</hi>with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (<reference osisRef="2Cor.7.11">2Co 7:11</reference>; compare <reference osisRef="1Cor.2.3">1Co 2:3</reference>).

15. his inward affection-- literally, "bowels" (compare 2Co 6:12; Php 1:8; 2:1; Col 3:12). obedience-- (2Co 2:9). fear and trembling-- with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (2Co 7:11; compare 1Co 2:3).


<hi type="bold">16. therefore--</hi>omitted in the oldest manuscripts. The conclusion is more emphatical without it.

<hi type="bold">that I have confidence in you in all things--</hi>rather, as Greek, "that in everything I am of good courage concerning (literally, 'in the case of') you," as contrasted with my former doubts concerning you. <chapter eID="2Cor.7"/>

16. therefore-- omitted in the oldest manuscripts. The conclusion is more emphatical without it. that I have confidence in you in all things-- rather, as Greek, "that in everything I am of good courage concerning (literally, 'in the case of') you," as contrasted with my former doubts concerning you.


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="2Cor.8.1-2Cor.8.24">2Co 8:1-24</reference>. The Collection for the Saints; the Readiness of the Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each Is to Give Willingly after His Ability; Titus and Two Others Are the Agents Accredited to Complete the Collection.

<hi type="bold">1. we do you to wit--</hi>we make known to you.

<hi type="bold">the grace of God bestowed on the churches of Macedonia--</hi>Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (<reference osisRef="2Cor.8.6">2Co 8:6</reference>, <reference osisRef="2Cor.8.19">19</reference>). The importance given in this Epistle to the collection, arose as well from Paul's engagement (<reference osisRef="Gal.2.10">Ga 2:10</reference>), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

CHAPTER 8 2Co 8:1-24. The Collection for the Saints; the Readiness of the Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each Is to Give Willingly after His Ability; Titus and Two Others Are the Agents Accredited to Complete the Collection. 1. we do you to wit-- we make known to you. the grace of God bestowed on the churches of Macedonia-- Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (2Co 8:6, 19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Ga 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.


<hi type="bold">2. trial of affliction--</hi>The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction."

<hi type="bold">abundance of their joy--</hi>The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.

<hi type="bold">their deep poverty--</hi>Greek, "their poverty down to the death of it."

<hi type="bold">abounded unto the riches of their liberality--</hi>another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare <reference osisRef="Rom.12.8">Ro 12:8</reference>, and Margin; <reference osisRef="2Cor.9.11">2Co 9:11</reference>, Margin; see on <reference osisRef="2Cor.9.13">2Co 9:13</reference>; <reference osisRef="Jas.1.5">Jas 1:5</reference>).

2. trial of affliction-- The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction." abundance of their joy-- The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh. their deep poverty-- Greek, "their poverty down to the death of it." abounded unto the riches of their liberality-- another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare Ro 12:8, and Margin; 2Co 9:11, Margin; see on 2Co 9:13; Jas 1:5).


<hi type="bold">3-5. they were willing--</hi>rather, supply from <reference osisRef="2Cor.8.5">2Co 8:5</reference>, the ellipsis thus, "According to their power ... yea, and beyond their power, THEY GAVE."

<hi type="bold">of themselves--</hi>not only not being besought, but themselves beseeching us.

3-5. they were willing-- rather, supply from 2Co 8:5, the ellipsis thus, "According to their power... yea, and beyond their power, THEY GAVE." of themselves-- not only not being besought, but themselves beseeching us.


<hi type="bold">6. Insomuch that--</hi>As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.

<hi type="bold">as he had begun--</hi>Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned.

<hi type="bold">finish in you the same grace--</hi>complete among you this act of grace or beneficence on your part.

<hi type="bold">also--</hi>as well as other things which he had to do among them [Alford].

6. Insomuch that-- As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians. as he had begun-- Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned. finish in you the same grace-- complete among you this act of grace or beneficence on your part. also-- as well as other things which he had to do among them [Alford].


<hi type="bold">7. in faith--</hi>(<reference osisRef="2Cor.1.24">2Co 1:24</reference>).

<hi type="bold">utterance--</hi>(See on <reference osisRef="1Cor.1.5">1Co 1:5</reference>). Not as Alford, "doctrine" or "word."

<hi type="bold">knowledge--</hi>(<reference osisRef="1Cor.8.1">1Co 8:1</reference>).

<hi type="bold">diligence--</hi>in everything that is good.

<hi type="bold">your love to us--</hi>literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).

7. in faith-- (2Co 1:24). utterance-- (See on 1Co 1:5). Not as Alford, "doctrine" or "word." knowledge-- (1Co 8:1). diligence-- in everything that is good. your love to us-- literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).


<hi type="bold">8. not by commandment--</hi>"not by way of commandment."

<hi type="bold">but by occasion of the forwardness of others, and &c.--</hi>rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. Bengel, Ellicott, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.

8. not by commandment-- "not by way of commandment." but by occasion of the forwardness of others, and &c.-- rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. Bengel, Ellicott, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.


<hi type="bold">9. ye know the grace--</hi>the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (<reference osisRef="Phil.2.6">Php 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>) for your sakes.

<hi type="bold">became poor--</hi>Yet this is not demanded of you (<reference osisRef="2Cor.8.14">2Co 8:14</reference>); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self.

<hi type="bold">might be rich--</hi>in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>).

9. ye know the grace-- the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Php 2:6, 7) for your sakes. became poor-- Yet this is not demanded of you (2Co 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self. might be rich-- in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare 1Co 3:21, 22).


<hi type="bold">10. advice--</hi>Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [Alford] or "judgment" [Ellicott, and others], not a command, that so their offering might be free and spontaneous.

<hi type="bold">this--</hi>my giving you an advice, not a command.

<hi type="bold">who have begun before--</hi>"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause.

<hi type="bold">not only to do, but also to be forward--</hi>There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [Alford]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. Bengel explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. Ellicott translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare <reference osisRef="2Cor.8.11">2Co 8:11</reference> and <reference osisRef="2Cor.9.5">2Co 9:5</reference>, <reference osisRef="2Cor.9.7">7</reference>). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by <reference osisRef="1Cor.16.2">1Co 16:2</reference> to have existed [Paley, Horæ Paulinæ].

10. advice-- Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [Alford] or "judgment" [Ellicott, and others], not a command, that so their offering might be free and spontaneous. this-- my giving you an advice, not a command. who have begun before-- "seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause. not only to do, but also to be forward-- There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [Alford]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. Bengel explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. Ellicott translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare 2Co 8:11 and 2Co 9:5, 7). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by 1Co 16:2 to have existed [Paley, Horæ Paulinæ].


<hi type="bold">11. perform--</hi>"complete the doing also" (see on <reference osisRef="2Cor.8.10">2Co 8:10</reference>).

<hi type="bold">a readiness to will--</hi>Greek, "the readiness of will"; referring to <reference osisRef="2Cor.8.10">2Co 8:10</reference>, where the Greek for "to be forward," ought to be translated as here, "to will."

<hi type="bold">performance--</hi>"completion" [Alford], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (<reference osisRef="Jer.44.25">Jr 44:25</reference>).

11. perform-- "complete the doing also" (see on 2Co 8:10). a readiness to will-- Greek, "the readiness of will"; referring to 2Co 8:10, where the Greek for "to be forward," ought to be translated as here, "to will." performance-- "completion" [Alford], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jr 44:25).


<hi type="bold">12. For--</hi>Following up the rule "out of that which ye have" (<reference osisRef="2Cor.8.11">2Co 8:11</reference>), and no more.

<hi type="bold">a willing mind--</hi>rather, as Greek, "the readiness," namely, to will, referring to <reference osisRef="2Cor.8.11">2Co 8:11</reference>.

<hi type="bold">accepted--</hi>Greek "favorably accepted."

<hi type="bold">according to that a man hath--</hi>The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [Alford]. Or better, as Bengel, "He is accepted according to whatsoever he have"; so <reference osisRef="2Cor.9.7">2Co 9:7</reference>, The Lord loveth a cheerful giver." Compare as to David, <reference osisRef="1Kgs.8.18">1Ki 8:18</reference>. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare <reference osisRef="Mark.14.8">Mr 14:8</reference>; and the widow's mite, <reference osisRef="Luke.21.3">Lu 21:3</reference>, <reference osisRef="Luke.21.4">4</reference>).

12. For-- Following up the rule "out of that which ye have" (2Co 8:11), and no more. a willing mind-- rather, as Greek, "the readiness," namely, to will, referring to 2Co 8:11. accepted-- Greek "favorably accepted." according to that a man hath-- The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [Alford]. Or better, as Bengel, "He is accepted according to whatsoever he have"; so 2Co 9:7, The Lord loveth a cheerful giver." Compare as to David, 1Ki 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mr 14:8; and the widow's mite, Lu 21:3, 4).


<hi type="bold">13. For--</hi>Supply from <reference osisRef="2Cor.8.8">2Co 8:8</reference>, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.

13. For-- Supply from 2Co 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.


<hi type="bold">14. by an equality--</hi>"by the rule of equality" [Alford]: literally, "Out of equality."

<hi type="bold">now at this time--</hi>Greek, "at the present juncture" or season.

<hi type="bold">that their abundance also--</hi>The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as Bengel, who quote <reference osisRef="Rom.15.27">Ro 15:27</reference> for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that <reference osisRef="Rom.15.27">Ro 15:27</reference> refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.

14. by an equality-- "by the rule of equality" [Alford]: literally, "Out of equality." now at this time-- Greek, "at the present juncture" or season. that their abundance also-- The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as Bengel, who quote Ro 15:27 for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that Ro 15:27 refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.


15. (<reference osisRef="Exod.16.18">Ex 16:18</reference>; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. Howard].

15. (Ex 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. Howard].


16-17. Returning to the subject of <reference osisRef="2Cor.8.6">2Co 8:6</reference>.

<hi type="bold">for you--</hi>Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (<reference osisRef="2Cor.8.6">2Co 8:6</reference>, <reference osisRef="2Cor.8.17">17</reference>, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (<reference osisRef="2Cor.8.17">2Co 8:17</reference>) to go to you (<reference osisRef="2Cor.8.6">2Co 8:6</reference>).

16-17. Returning to the subject of 2Co 8:6. for you-- Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (2Co 8:6, 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Co 8:17) to go to you (2Co 8:6).


<hi type="bold">18. the brother, whose praise is in the gospel--</hi>whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (<reference osisRef="Acts.20.6">Ac 20:6</reference>). Not a Macedonian, as appears from <reference osisRef="2Cor.9.4">2Co 9:4</reference>. Of all Paul's "companions in travel" (<reference osisRef="2Cor.8.19">2Co 8:19</reference>; <reference osisRef="Acts.19.29">Ac 19:29</reference>), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (<reference osisRef="Acts.16.10">Ac 16:10</reference>). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," <reference osisRef="Acts.16.11">Ac 16:11</reference>) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare <reference osisRef="2Cor.12.18">2Co 12:18</reference>; Phm 24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [Bengel].

18. the brother, whose praise is in the gospel-- whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Ac 20:6). Not a Macedonian, as appears from 2Co 9:4. Of all Paul's "companions in travel" (2Co 8:19; Ac 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (Ac 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Ac 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare 2Co 12:18; Phm 24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [Bengel].


<hi type="bold">19. not that only--</hi>not only praised in all the churches.

<hi type="bold">chosen--</hi>by vote: so the Greek.

<hi type="bold">of the churches--</hi>therefore these companions of Paul are called "messengers of the churches" (<reference osisRef="2Cor.8.23">2Co 8:23</reference>).

<hi type="bold">to travel--</hi>to Jerusalem.

<hi type="bold">with this grace--</hi>Greek, "in the case of this grace," or "gift."

<hi type="bold">to the glory of the same Lord--</hi>The oldest manuscripts omit "same."

<hi type="bold">declaration of your ready mind--</hi>The oldest manuscripts read, "our," not your. This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," &c. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (<reference osisRef="2Cor.8.20">2Co 8:20</reference>) as to their appropriation of any of the money.

19. not that only-- not only praised in all the churches. chosen-- by vote: so the Greek. of the churches-- therefore these companions of Paul are called "messengers of the churches" (2Co 8:23). to travel-- to Jerusalem. with this grace-- Greek, "in the case of this grace," or "gift." to the glory of the same Lord-- The oldest manuscripts omit "same." declaration of your ready mind-- The oldest manuscripts read, "our," not your. This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," &c. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (2Co 8:20) as to their appropriation of any of the money.


<hi type="bold">20. Avoiding--</hi>taking precautions against this.

<hi type="bold">in this abundance--</hi>in the case of this abundance.

20. Avoiding-- taking precautions against this. in this abundance-- in the case of this abundance.


21. The Septuagint (<reference osisRef="Prov.3.4">Pr 3:4</reference>; <reference osisRef="Rom.12.17">Ro 12:17</reference>). The oldest manuscripts read, "For we provide."

<hi type="bold">honest things--</hi>"things honorable."

21. The Septuagint (Pr 3:4; Ro 12:17). The oldest manuscripts read, "For we provide." honest things-- "things honorable."


22. This second brother, Birks supposes to be Trophimus: for a Macedonian is not meant (<reference osisRef="2Cor.9.4">2Co 9:4</reference>) probably the same as was sent before with Titus (<reference osisRef="2Cor.12.18">2Co 12:18</reference>); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus.

<hi type="bold">oftentimes ... in many things--</hi>Join and translate as in the Greek, "many times in many things."

<hi type="bold">upon the great confidence which I have in you--</hi>"through the great confidence WHICH HE HAS towards you" [Alford]. Bengel better supports English Version, "We have sent ... through the confidence WHICH WE FEEL in regard to your liberality."

22. This second brother, Birks supposes to be Trophimus: for a Macedonian is not meant (2Co 9:4) probably the same as was sent before with Titus (2Co 12:18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus. oftentimes... in many things-- Join and translate as in the Greek, "many times in many things." upon the great confidence which I have in you-- "through the great confidence WHICH HE HAS towards you" [Alford]. Bengel better supports English Version, "We have sent... through the confidence WHICH WE FEEL in regard to your liberality."


<hi type="bold">23. fellow helper concerning you--</hi>Greek, "fellow worker towards you."

<hi type="bold">our brethren--</hi>the two mentioned in <reference osisRef="2Cor.8.18">2Co 8:18</reference>, <reference osisRef="2Cor.8.22">22</reference>.

<hi type="bold">messengers--</hi>rather, as the Greek, "apostles": in the less strict sense (<reference osisRef="Acts.14.14">Ac 14:14</reference>).

<hi type="bold">of the churches--</hi>sent by the churches, as we are by the Lord (<reference osisRef="Phil.2.25">Php 2:25</reference>). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare <reference osisRef="Rev.2.1">Re 2:1</reference>).

23. fellow helper concerning you-- Greek, "fellow worker towards you." our brethren-- the two mentioned in 2Co 8:18, 22. messengers-- rather, as the Greek, "apostles": in the less strict sense (Ac 14:14). of the churches-- sent by the churches, as we are by the Lord (Php 2:25). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare Re 2:1).


24. The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf." <chapter eID="2Cor.8"/>


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="2Cor.9.1-2Cor.9.15">2Co 9:1-15</reference>. Reasons for His Sending Titus. The Greater Their Bountifulness, the More Shall Be the Return of Blessing to Them, and Thanksgiving to God.

<hi type="bold">1. For--</hi>connected with <reference osisRef="2Cor.8.16">2Co 8:16</reference>: "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already."

<hi type="bold">write--</hi>emphatical: It is superfluous to "write," for you will have witnesses present [Bengel].

CHAPTER 9 2Co 9:1-15. Reasons for His Sending Titus. The Greater Their Bountifulness, the More Shall Be the Return of Blessing to Them, and Thanksgiving to God. 1. For-- connected with 2Co 8:16: "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already." write-- emphatical: It is superfluous to "write," for you will have witnesses present [Bengel].


<hi type="bold">2. ready a year ago--</hi>to send off the money, owing to the apostle's former exhortation (<reference osisRef="1Cor.16.1">1Co 16:1</reference>, 2).

<hi type="bold">your zeal--</hi>Greek, "the zeal from you," that is, on your part; propagated from you to others.

<hi type="bold">provoked--</hi>that is, stimulated.

<hi type="bold">very many--</hi>Greek, "the greater number," namely, of the Macedonians.

2. ready a year ago-- to send off the money, owing to the apostle's former exhortation (1Co 16:1, 2). your zeal-- Greek, "the zeal from you," that is, on your part; propagated from you to others. provoked-- that is, stimulated. very many-- Greek, "the greater number," namely, of the Macedonians.


<hi type="bold">3. have I sent--</hi>we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived.

<hi type="bold">the brethren--</hi>(<reference osisRef="2Cor.8.18">2Co 8:18</reference>, <reference osisRef="2Cor.8.22">22</reference>)--Titus and the two others.

<hi type="bold">should be in vain in this behalf--</hi>"should be proved futile in this particular," however true in general (<reference osisRef="2Cor.7.4">2Co 7:4</reference>). A tacit compliment, softening the sharp monition.

<hi type="bold">as I said--</hi>as I was saying (<reference osisRef="2Cor.9.2">2Co 9:2</reference>).

3. have I sent-- we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived. the brethren-- (2Co 8:18, 22)--Titus and the two others. should be in vain in this behalf-- "should be proved futile in this particular," however true in general (2Co 7:4). A tacit compliment, softening the sharp monition. as I said-- as I was saying (2Co 9:2).


<hi type="bold">4. if they of Macedonia--</hi>rather as Greek, "if Macedonians."

<hi type="bold">unprepared--</hi>with your collection; see <reference osisRef="2Cor.9.2">2Co 9:2</reference>, "ready," Greek, "prepared."

<hi type="bold">we, not to say ye--</hi>Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you.

<hi type="bold">confident boasting--</hi>The oldest manuscripts read simply "confidence," namely, in your liberality.

4. if they of Macedonia-- rather as Greek, "if Macedonians." unprepared-- with your collection; see 2Co 9:2, "ready," Greek, "prepared." we, not to say ye-- Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you. confident boasting-- The oldest manuscripts read simply "confidence," namely, in your liberality.


<hi type="bold">5. that they would go before--</hi>Translate, "that they should," &c.

<hi type="bold">whereof ye had notice before--</hi>rather, "promised before"; "long announced by me to the Macedonians" (<reference osisRef="2Cor.9.2">2Co 9:2</reference>) [Bengel]. "Your promised bounty" [Ellicott and others].

<hi type="bold">not as of covetousness--</hi>Translate, "not as matter of covetousness," which it would be, if you gave niggardly.

5. that they would go before-- Translate, "that they should," &c. whereof ye had notice before-- rather, "promised before"; "long announced by me to the Macedonians" (2Co 9:2) [Bengel]. "Your promised bounty" [Ellicott and others]. not as of covetousness-- Translate, "not as matter of covetousness," which it would be, if you gave niggardly.


<hi type="bold">6. I say--</hi>Ellicott and others supply the ellipsis thus: "But remember this."

<hi type="bold">bountifully--</hi>literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare <reference osisRef="2Cor.9.7">2Co 9:7</reference>, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [Bengel]. Compare <reference osisRef="Ezek.34.26">Eze 34:26</reference>, "Showers of blessing."

6. I say-- Ellicott and others supply the ellipsis thus: "But remember this." bountifully-- literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare 2Co 9:7, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [Bengel]. Compare Eze 34:26, "Showers of blessing."


<hi type="bold">7. according as he purposeth in his heart--</hi>Let the full consent of the free will go with the gift [Alford]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (<reference osisRef="Prov.22.9">Pr 22:9</reference>; <reference osisRef="Prov.11.25">11:25</reference>; <reference osisRef="Isa.32.8">Is 32:8</reference>).

7. according as he purposeth in his heart-- Let the full consent of the free will go with the gift [Alford]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (Pr 22:9; 11:25; Is 32:8).


<hi type="bold">8. all grace--</hi>even in external goods, and even while ye bestow on others [Bengel].

<hi type="bold">that--</hi>"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others.

<hi type="bold">sufficiency--</hi>so as not to need the help of others, having yourselves from God "bread for your food" (<reference osisRef="2Cor.9.10">2Co 9:10</reference>).

<hi type="bold">in all things--</hi>Greek, "in everything."

<hi type="bold">every good work--</hi>of charity to others, which will be "your seed sown" (<reference osisRef="2Cor.9.10">2Co 9:10</reference>).

8. all grace-- even in external goods, and even while ye bestow on others [Bengel]. that-- "in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others. sufficiency-- so as not to need the help of others, having yourselves from God "bread for your food" (2Co 9:10). in all things-- Greek, "in everything." every good work-- of charity to others, which will be "your seed sown" (2Co 9:10).


<hi type="bold">9. As it is written--</hi>realizing the highly blessed character portrayed in <reference osisRef="Ps.112.9">Psa 112:9</reference>.

<hi type="bold">He--</hi>the "good man" (<reference osisRef="Ps.112.5">Psa 112:5</reference>).

<hi type="bold">dispersed--</hi>as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [Bengel]. So in <reference osisRef="Ps.112.9">Psa 112:9</reference>.

<hi type="bold">the poor--</hi>The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging."

<hi type="bold">his righteousness--</hi>Here "beneficence": the evidence of his being righteous before God and man. Compare <reference osisRef="Deut.24.13">De 24:13</reference>; <reference osisRef="Matt.6.1">Mt 6:1</reference>, "alms"; Greek, "righteousness."

<hi type="bold">remaineth--</hi>unexhausted and unfailing.

9. As it is written-- realizing the highly blessed character portrayed in Psa 112:9. He-- the "good man" (Psa 112:5). dispersed-- as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [Bengel]. So in Psa 112:9. the poor-- The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging." his righteousness-- Here "beneficence": the evidence of his being righteous before God and man. Compare De 24:13; Mt 6:1, "alms"; Greek, "righteousness." remaineth-- unexhausted and unfailing.


10. Translate, as in <reference osisRef="Isa.55.10">Is 55:10</reference>, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating").

<hi type="bold">minister--</hi>rather future, as the oldest manuscripts, "Shall minister (supply) and multiply."

<hi type="bold">your seed--</hi>your means for liberality.

<hi type="bold">the fruits of your righteousness--</hi>the heavenly rewards for your Christian charity (<reference osisRef="Matt.10.42">Mt 10:42</reference>). Righteousness shall be itself the reward, even as it is the thing rewarded (<reference osisRef="Hos.10.12">Ho 10:12</reference>; <reference osisRef="Matt.5.6">Mt 5:6</reference>; <reference osisRef="Matt.6.33">6:33</reference>).

10. Translate, as in Is 55:10, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating"). minister-- rather future, as the oldest manuscripts, "Shall minister (supply) and multiply." your seed-- your means for liberality. the fruits of your righteousness-- the heavenly rewards for your Christian charity (Mt 10:42). Righteousness shall be itself the reward, even as it is the thing rewarded (Ho 10:12; Mt 5:6; 6:33).


11. Compare <reference osisRef="2Cor.9.8">2Co 9:8</reference>.

<hi type="bold">bountifulness--</hi>Greek, "single-minded liberality." Translated "simplicity," <reference osisRef="Rom.12.8">Ro 12:8</reference>.

<hi type="bold">causeth through us--</hi>literally, "worketh through us"; that is, through our instrumentality as the distributors.

<hi type="bold">thanksgiving--</hi>on the part of the recipients.

11. Compare 2Co 9:8. bountifulness-- Greek, "single-minded liberality." Translated "simplicity," Ro 12:8. causeth through us-- literally, "worketh through us"; that is, through our instrumentality as the distributors. thanksgiving-- on the part of the recipients.


12. Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."


<hi type="bold">13. by--</hi>through occasion of.

<hi type="bold">experiment--</hi>Translate, "the experience" [Ellicott and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration."

<hi type="bold">they--</hi>the recipients.

<hi type="bold">for your professed subjection--</hi>Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession.

<hi type="bold">your liberal distribution--</hi>Greek, "the liberality of your contribution in relation to them," &c.

13. by-- through occasion of. experiment-- Translate, "the experience" [Ellicott and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration." they-- the recipients. for your professed subjection-- Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession. your liberal distribution-- Greek, "the liberality of your contribution in relation to them," &c.


14. Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (<reference osisRef="2Cor.9.13">2Co 9:13</reference>) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.

14. Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (2Co 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.


<hi type="bold">15. his unspeakable gift--</hi>the gift of His own Son, which includes all other inferior gifts (<reference osisRef="2Cor.8.9">2Co 8:9</reference>; <reference osisRef="Rom.8.32">Ro 8:32</reference>). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake? <chapter eID="2Cor.9"/>

15. his unspeakable gift-- the gift of His own Son, which includes all other inferior gifts (2Co 8:9; Ro 8:32). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake?


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="2Cor.10.1-2Cor.10.18">2Co 10:1-18</reference>. He Vindicates His Apostolic Authority against Those Who Depreciated Him for His Personal Appearance. He Will Make His Power Felt When He Comes. He Boasts Not, as They, Beyond His Measure.

<hi type="bold">1. I Paul myself--</hi>no longer "we," "us," "our" (<reference osisRef="2Cor.9.11">2Co 9:11</reference>): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "exhort" you for your sake. As "I beseech you" (a distinct Greek verb, <reference osisRef="2Cor.10.2">2Co 10:2</reference>) for my sake.

<hi type="bold">by the meekness and gentleness of Christ--</hi>He mentions these graces of Christ especially (<reference osisRef="Ps.18.35">Psa 18:35</reference>; <reference osisRef="Matt.11.29">Mt 11:29</reference>), as on account of his imitation of them in particular he was despised [Grotius]. He entreats them by these, in order to show that though he must have recourse to more severe measures, he is naturally inclined to gentle ones after Christ's example [Menochius]. "Meekness" is more in the mind internally; "gentleness" in the external behavior, and in relation to others; for instance, the condescending yieldingness of a superior to an inferior, the former not insisting on his strict rights [Trench]. Bengel explains it, "By the meekness and gentleness derived by me from Christ," not from my own nature: he objects to understanding it of Christ's meekness and gentleness, since nowhere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, the idea expressed by it is (compare <reference osisRef="Isa.40.11">Is 40:11</reference>; <reference osisRef="Matt.12.19">Mt 12:19</reference>, <reference osisRef="Matt.12.20">20</reference>).

<hi type="bold">in presence--</hi>in personal appearance when present with you.

<hi type="bold">base--</hi>Greek, "lowly"; timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (compare <reference osisRef="2Cor.10.10">2Co 10:10</reference>).

CHAPTER 10 2Co 10:1-18. He Vindicates His Apostolic Authority against Those Who Depreciated Him for His Personal Appearance. He Will Make His Power Felt When He Comes. He Boasts Not, as They, Beyond His Measure. 1. I Paul myself-- no longer "we," "us," "our" (2Co 9:11): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "exhort" you for your sake. As "I beseech you" (a distinct Greek verb, 2Co 10:2) for my sake. by the meekness and gentleness of Christ-- He mentions these graces of Christ especially (Psa 18:35; Mt 11:29), as on account of his imitation of them in particular he was despised [Grotius]. He entreats them by these, in order to show that though he must have recourse to more severe measures, he is naturally inclined to gentle ones after Christ's example [Menochius]. "Meekness" is more in the mind internally; "gentleness" in the external behavior, and in relation to others; for instance, the condescending yieldingness of a superior to an inferior, the former not insisting on his strict rights [Trench]. Bengel explains it, "By the meekness and gentleness derived by me from Christ," not from my own nature: he objects to understanding it of Christ's meekness and gentleness, since nowhere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, the idea expressed by it is (compare Is 40:11; Mt 12:19, 20). in presence-- in personal appearance when present with you. base-- Greek, "lowly"; timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (compare 2Co 10:10).


<hi type="bold">2. I beseech you--</hi>Intimating that, as he can beseech in letters, so he can be severe in their presence.

<hi type="bold">that I may not be--</hi>that I may not have to be bold, &c.

<hi type="bold">with that confidence--</hi>that authoritative sternness.

<hi type="bold">I think--</hi>I am minded to be.

<hi type="bold">as if we walked according to the flesh--</hi>His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favor or fear of giving offense, so as not to exercise his authority when present.

2. I beseech you-- Intimating that, as he can beseech in letters, so he can be severe in their presence. that I may not be-- that I may not have to be bold, &c. with that confidence-- that authoritative sternness. I think-- I am minded to be. as if we walked according to the flesh-- His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favor or fear of giving offense, so as not to exercise his authority when present.


<hi type="bold">3. For--</hi>Reason why they should regard him "beseeching" them (<reference osisRef="2Cor.10.2">2Co 10:2</reference>) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (<reference osisRef="2Cor.10.2">2Co 10:2</reference>). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [Alford].

3. For-- Reason why they should regard him "beseeching" them (2Co 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (2Co 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [Alford].


4. A confutation of those who try to propagate their creed by force and persecution (compare <reference osisRef="Luke.9.54-Luke.9.56">Lu 9:54-56</reference>).

<hi type="bold">weapons--</hi>for punishing offending members (<reference osisRef="2Cor.10.6">2Co 10:6</reference>; <reference osisRef="1Cor.4.21">1Co 4:21</reference>; <reference osisRef="1Cor.5.5">5:5</reference>, <reference osisRef="1Cor.5.13">13</reference>); boldness of speech, ecclesiastical discipline (<reference osisRef="2Cor.10.8">2Co 10:8</reference>; <reference osisRef="2Cor.13.10">2Co 13:10</reference>), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit.

<hi type="bold">carnal--</hi>Translate, "fleshly," to preserve the allusion to <reference osisRef="2Cor.10.2">2Co 10:2</reference>, <reference osisRef="2Cor.10.3">3</reference>.

<hi type="bold">mighty through God--</hi>Greek, "mighty to God," that is, mighty before God: not humanly, but divinely powerful. The power is not ours, but God's. Compare "fair to God," that is, divinely fair (<reference osisRef="Acts.7.20">Ac 7:20</reference>, Margin). Also above (<reference osisRef="2Cor.2.15">2Co 2:15</reference>), "unto God a sweet savor." "The efficacy of the Christian religion proves its truth" [Bengel].

<hi type="bold">pulling down--</hi>As the Greek is the same as in <reference osisRef="2Cor.10.5">2Co 10:5</reference>, translate, "casting down." Compare <reference osisRef="Jer.1.10">Jr 1:10</reference>: the inspired servants of God inherit the commission of the Old Testament prophets.

<hi type="bold">strongholds--</hi>(<reference osisRef="Prov.21.22">Pr 21:22</reference>); namely, in which sinners entrench themselves against reproof; all that opposes itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho.

4. A confutation of those who try to propagate their creed by force and persecution (compare Lu 9:54-56). weapons-- for punishing offending members (2Co 10:6; 1Co 4:21; 5:5, 13); boldness of speech, ecclesiastical discipline (2Co 10:8; 2Co 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit. carnal-- Translate, "fleshly," to preserve the allusion to 2Co 10:2, 3. mighty through God-- Greek, "mighty to God," that is, mighty before God: not humanly, but divinely powerful. The power is not ours, but God's. Compare "fair to God," that is, divinely fair (Ac 7:20, Margin). Also above (2Co 2:15), "unto God a sweet savor." "The efficacy of the Christian religion proves its truth" [Bengel]. pulling down-- As the Greek is the same as in 2Co 10:5, translate, "casting down." Compare Jr 1:10: the inspired servants of God inherit the commission of the Old Testament prophets. strongholds-- (Pr 21:22); namely, in which sinners entrench themselves against reproof; all that opposes itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho.


<hi type="bold">5. imaginations--</hi>rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [Tittmann].

<hi type="bold">high thing--</hi>So it ought to be translated (<reference osisRef="Rom.8.39">Ro 8:39</reference>). A distinct Greek word from that in <reference osisRef="Eph.3.18">Ep 3:18</reference>, "height," and <reference osisRef="Rev.21.16">Re 21:16</reference>, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness ::exalt themselves" against Christ and us (<reference osisRef="Eph.2.2">Ep 2:2</reference>; <reference osisRef="2Cor.6.12">6:12</reference>; <reference osisRef="2Thess.2.4">2Th 2:4</reference>).

<hi type="bold">exalteth itself--</hi><reference osisRef="2Thess.2.4">2Th 2:4</reference> supports English Version rather than the translation of Ellicott, &c., "is lifted up." Such were the high towers of Judaic self-righteousness, philosophic speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to "the knowledge of God"), which endangered a section of the Corinthian Church.

<hi type="bold">against the knowledge of God--</hi>True knowledge makes men humble. Where there is exaltation of self, there knowledge of God is wanting [Bengel]. Arrange the words following thus: "Bringing every thought (that is, intent of the mind or will) into captivity to the obedience of Christ," that is, to obey Christ. The three steps of the apostle's spiritual warfare are: (1) It demolishes what is opposed to Christ; (2) It leads captive; (3) It brings into obedience to Christ (<reference osisRef="Rom.1.5">Ro 1:5</reference>; 16:26). The "reasonings" (English Version, "imaginations") are utterly "cast down." The "mental intents" (English Version, "thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror.

5. imaginations-- rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [Tittmann]. high thing-- So it ought to be translated (Ro 8:39). A distinct Greek word from that in Ep 3:18, "height," and Re 21:16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness::exalt themselves" against Christ and us (Ep 2:2; 6:12; 2Th 2:4). exalteth itself-- 2Th 2:4 supports English Version rather than the translation of Ellicott, &c., "is lifted up." Such were the high towers of Judaic self-righteousness, philosophic speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to "the knowledge of God"), which endangered a section of the Corinthian Church. against the knowledge of God-- True knowledge makes men humble. Where there is exaltation of self, there knowledge of God is wanting [Bengel]. Arrange the words following thus: "Bringing every thought (that is, intent of the mind or will) into captivity to the obedience of Christ," that is, to obey Christ. The three steps of the apostle's spiritual warfare are: (1) It demolishes what is opposed to Christ; (2) It leads captive; (3) It brings into obedience to Christ (Ro 1:5; 16:26). The "reasonings" (English Version, "imaginations") are utterly "cast down." The "mental intents" (English Version, "thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror.


6. Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time.

<hi type="bold">when your obedience, &c.--</hi>He charitably assumes that most of the Corinthian Church will act obediently; therefore he says "YOUR obedience." But perhaps some will act otherwise; in order, therefore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (<reference osisRef="Acts.18.6-Acts.18.11">Ac 18:6-11</reference>; compare <reference osisRef="Exod.32.34">Ex 32:34</reference>; <reference osisRef="Matt.13.28-Matt.13.30">Mt 13:28-30</reference>).

6. Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time. when your obedience, &c.-- He charitably assumes that most of the Corinthian Church will act obediently; therefore he says "YOUR obedience." But perhaps some will act otherwise; in order, therefore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (Ac 18:6-11; compare Ex 32:34; Mt 13:28-30).


7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, <reference osisRef="2Cor.10.10">2Co 10:10</reference>; see on <reference osisRef="2Cor.5.12">2Co 5:12</reference>)? Even in outward bearing when I shall be present with you (in contrast to "by letters," <reference osisRef="2Cor.10.9">2Co 10:9</reference>) I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (<reference osisRef="1Cor.1.12">1Co 1:12</reference>). A Jewish emissary seems to have led this party.

<hi type="bold">let him of himself think this again--</hi>He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [Bengel].

7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, 2Co 10:10; see on 2Co 5:12)? Even in outward bearing when I shall be present with you (in contrast to "by letters," 2Co 10:9) I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1Co 1:12). A Jewish emissary seems to have led this party. let him of himself think this again-- He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [Bengel].


8. "For even if I were to boast somewhat more exceedingly (than I do, <reference osisRef="2Cor.10.3-2Cor.10.6">2Co 10:3-6</reference>) of our (apostolic) authority (<reference osisRef="2Cor.10.6">2Co 10:6</reference>; <reference osisRef="2Cor.13.10">2Co 13:10</reference>) ... I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)."

<hi type="bold">for edification ... not for ... destruction--</hi>Greek, "for building up ... not for ... CASTING DOWN" (the same Greek as in <reference osisRef="2Cor.10.5">2Co 10:5</reference>): the image of a building as in <reference osisRef="2Cor.10.4">2Co 10:4</reference>, <reference osisRef="2Cor.10.5">5</reference>. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true in the building [Chrysostom].

8. "For even if I were to boast somewhat more exceedingly (than I do, 2Co 10:3-6) of our (apostolic) authority (2Co 10:6; 2Co 13:10)... I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)." for edification... not for... destruction-- Greek, "for building up... not for... CASTING DOWN" (the same Greek as in 2Co 10:5): the image of a building as in 2Co 10:4, 5. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true in the building [Chrysostom].


9. I say this lest I should seem to be terrifying you, as children, with empty threats [Bengel]. Estius explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and <reference osisRef="2Cor.10.10">2Co 10:10</reference>, <reference osisRef="2Cor.10.11">11</reference> confirm Bengel's view.

9. I say this lest I should seem to be terrifying you, as children, with empty threats [Bengel]. Estius explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and 2Co 10:10, 11 confirm Bengel's view.


<hi type="bold">10. letters--</hi>implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs.

<hi type="bold">say they--</hi>Greek, "says one," "such a one" (<reference osisRef="2Cor.10.11">2Co 10:11</reference>) seems to point to some definite individual. Compare <reference osisRef="Gal.5.10">Ga 5:10</reference>; a similar slanderer was in the Galatian Church.

<hi type="bold">weak--</hi>(<reference osisRef="2Cor.12.7">2Co 12:7</reference>; <reference osisRef="1Cor.2.3">1Co 2:3</reference>). There was nothing of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language.

10. letters-- implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs. say they-- Greek, "says one," "such a one" (2Co 10:11) seems to point to some definite individual. Compare Ga 5:10; a similar slanderer was in the Galatian Church. weak-- (2Co 12:7; 1Co 2:3). There was nothing of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language.


<hi type="bold">11. think this--</hi>"consider this."

<hi type="bold">such will we be--</hi>or "are," in general, not merely shall we be at our next visit.

11. think this-- "consider this." such will we be-- or "are," in general, not merely shall we be at our next visit.


12. "We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (<reference osisRef="2Cor.3.1">2Co 3:1</reference>; <reference osisRef="2Cor.5.12">5:12</reference>), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [Wahl].

<hi type="bold">measuring themselves by themselves--</hi>"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind.

<hi type="bold">are not wise--</hi>with all their boasted "wisdom" (<reference osisRef="1Cor.1.19-1Cor.1.26">1Co 1:19-26</reference>), they are anything but "wise."

12. "We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (2Co 3:1; 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [Wahl]. measuring themselves by themselves-- "among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind. are not wise-- with all their boasted "wisdom" (1Co 1:19-26), they are anything but "wise."


<hi type="bold">13. not boast ... without ... measure--</hi>Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (<reference osisRef="2Cor.10.13">2Co 10:13</reference>) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by the charge of vanity, he felt he must vindicate his apostolic authority by facts [Conybeare and Howson]. It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labors" (<reference osisRef="2Cor.10.15">2Co 10:15</reference>).

<hi type="bold">distributed--</hi>apportioned [Alford].

<hi type="bold">a measure--</hi>as a measure [Alford].

<hi type="bold">to reach--</hi>"that we should reach as far as even to you": not that he meant to go no further (<reference osisRef="2Cor.10.16">2Co 10:16</reference>; <reference osisRef="Rom.15.20-Rom.15.24">Ro 15:20-24</reference>). Paul's "measure" is the apportionment of his sphere of Gospel labors ruled for him by God. A "rule" among the so-called "apostolic canons" subsequently was, that no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without Paul's sanction, as Corinth was apportioned to him by God as his apostolic sphere. The Epistle here incidentally, and therefore undesignedly, confirms the independent history, the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward successively through Amphipolis, Apollonia, Thessalonica, Berea, and Athens [Paley, Horæ Paulinæ].

13. not boast... without... measure-- Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (2Co 10:13) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by the charge of vanity, he felt he must vindicate his apostolic authority by facts [Conybeare and Howson]. It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labors" (2Co 10:15). distributed-- apportioned [Alford]. a measure-- as a measure [Alford]. to reach-- "that we should reach as far as even to you": not that he meant to go no further (2Co 10:16; Ro 15:20-24). Paul's "measure" is the apportionment of his sphere of Gospel labors ruled for him by God. A "rule" among the so-called "apostolic canons" subsequently was, that no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without Paul's sanction, as Corinth was apportioned to him by God as his apostolic sphere. The Epistle here incidentally, and therefore undesignedly, confirms the independent history, the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward successively through Amphipolis, Apollonia, Thessalonica, Berea, and Athens [Paley, Horæ Paulinæ].


14. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."


15. "Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors."

<hi type="bold">when--</hi>"As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to others too long.

<hi type="bold">enlarged by you--</hi>Greek, "in your case." Our success in your case will give us an important step towards further progress beyond you (<reference osisRef="2Cor.10.16">2Co 10:16</reference>).

<hi type="bold">according to our rule--</hi>according to our divinely assigned apportionment of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (<reference osisRef="2Cor.10.14">2Co 10:14</reference>).

<hi type="bold">abundantly--</hi>Greek, "unto exceeding abundance": so as to exceed the limits we have yet reached (<reference osisRef="2Cor.10.16">2Co 10:16</reference>).

15. "Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors." when-- "As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to others too long. enlarged by you-- Greek, "in your case." Our success in your case will give us an important step towards further progress beyond you (2Co 10:16). according to our rule-- according to our divinely assigned apportionment of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (2Co 10:14). abundantly-- Greek, "unto exceeding abundance": so as to exceed the limits we have yet reached (2Co 10:16).


<hi type="bold">16. To--</hi>that is, so as to preach ... beyond you (and) not to boast, &c.

<hi type="bold">in another man's line of things made ready to our hand--</hi>Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or sphere of labor, apportioned by God to another)."

16. To-- that is, so as to preach... beyond you (and) not to boast, &c. in another man's line of things made ready to our hand-- Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or sphere of labor, apportioned by God to another)."


<hi type="bold">17. glorieth--</hi>Translate, to accord with <reference osisRef="2Cor.10.16">2Co 10:16</reference>, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (<reference osisRef="1Cor.1.31">1Co 1:31</reference>; <reference osisRef="1Cor.15.10">15:10</reference>).

17. glorieth-- Translate, to accord with 2Co 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (1Co 1:31; 15:10).


18. (<reference osisRef="Prov.27.2">Pr 27:2</reference>).

<hi type="bold">whom the Lord commendeth--</hi>to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (<reference osisRef="2Cor.3.1-2Cor.3.3">2Co 3:1-3</reference>).

<hi type="bold">is approved--</hi>can stand the test of the final trial. A metaphor from testing metals (<reference osisRef="Rom.16.10">Ro 16:10</reference>; <reference osisRef="1Cor.11.19">1Co 11:19</reference>). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (<reference osisRef="Jer.6.30">Jr 6:30</reference>). <chapter eID="2Cor.10"/>

18. (Pr 27:2). whom the Lord commendeth-- to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (2Co 3:1-3). is approved-- can stand the test of the final trial. A metaphor from testing metals (Ro 16:10; 1Co 11:19). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (Jr 6:30).


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="2Cor.11.1-2Cor.11.33">2Co 11:1-33</reference>. Through Jealousy over the Corinthians, Who Made More Account of the False Apostles Than of Him, He Is Obliged to Commend Himself as in Many Respects Superior.

<hi type="bold">1. Would to God--</hi>Translate as Greek, "I would that."

<hi type="bold">bear with me--</hi>I may ask not unreasonably to be borne with; not so the false apostles (<reference osisRef="2Cor.11.4">2Co 11:4</reference>, <reference osisRef="2Cor.11.20">20</reference>).

<hi type="bold">my--</hi>not in the oldest manuscripts.

<hi type="bold">folly--</hi>The Greek is a milder term than that for "foolishness" in <reference osisRef="1Cor.3.19">1Co 3:19</reference>; <reference osisRef="Matt.5.22">Mt 5:22</reference>; <reference osisRef="Matt.25.2">25:2</reference>. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness.

<hi type="bold">and indeed bear--</hi>A request (so <reference osisRef="2Cor.11.16">2Co 11:16</reference>). But the Greek and the sense favor the translation, "But indeed (I need not wish it, for) ye do bear with me"; still I wish you to bear with me further, while I enter at large into self-commendations.

CHAPTER 11 2Co 11:1-33. Through Jealousy over the Corinthians, Who Made More Account of the False Apostles Than of Him, He Is Obliged to Commend Himself as in Many Respects Superior. 1. Would to God-- Translate as Greek, "I would that." bear with me-- I may ask not unreasonably to be borne with; not so the false apostles (2Co 11:4, 20). my-- not in the oldest manuscripts. folly-- The Greek is a milder term than that for "foolishness" in 1Co 3:19; Mt 5:22; 25:2. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness. and indeed bear-- A request (so 2Co 11:16). But the Greek and the sense favor the translation, "But indeed (I need not wish it, for) ye do bear with me"; still I wish you to bear with me further, while I enter at large into self-commendations.


<hi type="bold">2. For I am jealous--</hi>The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (<reference osisRef="John.3.29">Joh 3:29</reference>), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."

<hi type="bold">godly jealousy--</hi>literally, "jealousy of God" (compare <reference osisRef="2Cor.1.12">2Co 1:12</reference>, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [Bengel]. A jealousy which has God's honor at heart (<reference osisRef="1Kgs.19.10">1Ki 19:10</reference>).

<hi type="bold">I ... espoused you--</hi>Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.

<hi type="bold">present you as a chaste virgin to Christ--</hi>at His coming, when the heavenly marriage shall take place (<reference osisRef="Matt.25.6">Mt 25:6</reference>; <reference osisRef="Rev.19.7">Re 19:7</reference>, <reference osisRef="Rev.19.9">9</reference>). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (<reference osisRef="Eph.5.27-Eph.5.32">Ep 5:27-32</reference>). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.

2. For I am jealous-- The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (Joh 3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly." godly jealousy-- literally, "jealousy of God" (compare 2Co 1:12, "godly sincerity," literally, "sincerity of God"). "If I am immoderate, I am immoderate to God" [Bengel]. A jealousy which has God's honor at heart (1Ki 19:10). I... espoused you-- Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ. present you as a chaste virgin to Christ-- at His coming, when the heavenly marriage shall take place (Mt 25:6; Re 19:7, 9). What Paul here says he desires to do, namely, "present" the Church as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do effectively, is really done by Christ (Ep 5:27-32). The espousals are going on now. He does not say "chaste virgins"; for not individual members, but the whole body of believers conjointly constitute the Bride.


<hi type="bold">3. I fear--</hi>(<reference osisRef="2Cor.12.20">2Co 12:20</reference>); not inconsistent with love. His source of fear was their yielding character.

<hi type="bold">subtilty--</hi>the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (<reference osisRef="2Cor.11.4">2Co 11:4</reference>); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God.

<hi type="bold">corrupted--</hi>so as to lose their virgin purity through seducers (<reference osisRef="2Cor.11.4">2Co 11:4</reference>). The same Greek stands for "minds" as for "thoughts" (<reference osisRef="2Cor.10.5">2Co 10:5</reference>, also see on <reference osisRef="2Cor.10.5">2Co 10:5</reference>); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity."

<hi type="bold">in Christ--</hi>rather, "that is towards Christ."

3. I fear-- (2Co 12:20); not inconsistent with love. His source of fear was their yielding character. subtilty-- the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2Co 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this "other" professing friend being more concerned for her than God. corrupted-- so as to lose their virgin purity through seducers (2Co 11:4). The same Greek stands for "minds" as for "thoughts" (2Co 10:5, also see on 2Co 10:5); intents of the will, or mind. The oldest manuscripts after "simplicity," add, "and the purity" or "chastity." in Christ-- rather, "that is towards Christ."


<hi type="bold">4. if, &c.--</hi>which in fact is impossible. However, if it were possible, ye might then bear with them (see on <reference osisRef="2Cor.11.1">2Co 11:1</reference>). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.

<hi type="bold">he that cometh--</hi>the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, <reference osisRef="Matt.11.3">Mt 11:3</reference>, and <reference osisRef="Heb.10.37">He 10:37</reference>), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (<reference osisRef="2Cor.10.7">2Co 10:7</reference>; <reference osisRef="1Cor.1.12">1Co 1:12</reference>); hence his assumption of the title.

<hi type="bold">preacheth ... receive--</hi>is preaching ... ye are receiving.

<hi type="bold">Jesus--</hi>the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.

<hi type="bold">another ... another--</hi>Greek, "another Jesus ... a different Spirit ... a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.

<hi type="bold">which ye have not received--</hi>from us.

<hi type="bold">spirit ... received ... gospel ... accepted--</hi>The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."

<hi type="bold">ye might well bear with him--</hi>There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, <reference osisRef="Gal.1.6">Ga 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.

4. if, &c.-- which in fact is impossible. However, if it were possible, ye might then bear with them (see on 2Co 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me. he that cometh-- the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mt 11:3, and He 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (2Co 10:7; 1Co 1:12); hence his assumption of the title. preacheth... receive-- is preaching... ye are receiving. Jesus-- the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office. another... another-- Greek, "another Jesus... a different Spirit... a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind. which ye have not received-- from us. spirit... received... gospel... accepted-- The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel." ye might well bear with him-- There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, Ga 1:6, 7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.


<hi type="bold">5. For--</hi>My claim is superior to that of the false teachers, "For," &c.

<hi type="bold">I suppose--</hi>I reckon [Alford].

<hi type="bold">I was not--</hi>Greek, "That I have not been, and am not."

<hi type="bold">the very chiefest apostles--</hi>James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; <reference osisRef="2Cor.11.6">2Co 11:6</reference> also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on <reference osisRef="2Cor.11.13">2Co 11:13</reference> and <reference osisRef="2Cor.12.11">2Co 12:11</reference>) [Alford].

5. For-- My claim is superior to that of the false teachers, "For," &c. I suppose-- I reckon [Alford]. I was not-- Greek, "That I have not been, and am not." the very chiefest apostles-- James, Peter, and John, the witnesses of Christ's transfiguration and agony in Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers; 2Co 11:6 also alludes to these, and not to the apostles; compare also the parallel phrase, "false apostles" (see on 2Co 11:13 and 2Co 12:11) [Alford].