<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="2Cor.2.1-2Cor.2.17">2Co 2:1-17</reference>. Reason Why He Had Not Visited Them on His Way to Macedonia; the Incestuous Person Ought Now to Be Forgiven; His Anxiety to Hear Tidings of Their State from Titus, and His Joy When at Last the Good News Reaches Him.

<hi type="bold">1. with myself--</hi>in contrast to "you" (<reference osisRef="2Cor.1.23">2Co 1:23</reference>). The same antithesis between Paul and them appears in <reference osisRef="2Cor.2.2">2Co 2:2</reference>.

<hi type="bold">not come again ... in heaviness--</hi>"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on <reference osisRef="2Cor.13.2">2Co 13:2</reference>; compare <reference osisRef="2Cor.12.14">2Co 12:14</reference>; <reference osisRef="2Cor.13.1">13:1</reference>). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare <reference osisRef="2Cor.2.2">2Co 2:2</reference>, "I make you sorry," and <reference osisRef="2Cor.2.5">2Co 2:5</reference>, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up <reference osisRef="2Cor.1.23">2Co 1:23</reference>.

CHAPTER 2 2Co 2:1-17. Reason Why He Had Not Visited Them on His Way to Macedonia; the Incestuous Person Ought Now to Be Forgiven; His Anxiety to Hear Tidings of Their State from Titus, and His Joy When at Last the Good News Reaches Him. 1. with myself-- in contrast to "you" (2Co 1:23). The same antithesis between Paul and them appears in 2Co 2:2. not come again... in heaviness-- "sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 2Co 13:2; compare 2Co 12:14; 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Co 2:2, "I make you sorry," and 2Co 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Co 1:23.


<hi type="bold">2. For--</hi>proof that he shrinks from causing them sorrow ("heaviness").

<hi type="bold">if I--</hi>The "I" is emphatic. Some detractor may say that this (<reference osisRef="2Cor.2.1">2Co 2:1</reference>) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, <reference osisRef="2Cor.2.3">2Co 2:3</reference>; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for ... who is he then that?" &c.

2. For-- proof that he shrinks from causing them sorrow ("heaviness"). if I-- The "I" is emphatic. Some detractor may say that this (2Co 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, 2Co 2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for... who is he then that?" &c.


<hi type="bold">3. I wrote this same unto you--</hi>namely, that I would not come to you then (<reference osisRef="2Cor.2.1">2Co 2:1</reference>), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare <reference osisRef="1Cor.16.7">1Co 16:7</reference>; compare <reference osisRef="1Cor.4.19">1Co 4:19</reference>, <reference osisRef="1Cor.4.21">21</reference>; <reference osisRef="1Cor.5.2-1Cor.5.7">5:2-7</reference>, <reference osisRef="2Cor.5.13">13</reference>).

<hi type="bold">sorrow from them of whom I ought to rejoice--</hi>that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.

<hi type="bold">having confidence ... that my joy is the joy of you all--</hi>trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [Alford]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, <reference osisRef="1Cor.13.7">1Co 13:7</reference>), will make his joy (<reference osisRef="2Cor.2.2">2Co 2:2</reference>) their joy.

3. I wrote this same unto you-- namely, that I would not come to you then (2Co 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 1Co 16:7; compare 1Co 4:19, 21; 5:2-7, 13). sorrow from them of whom I ought to rejoice-- that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed. having confidence... that my joy is the joy of you all-- trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [Alford]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 1Co 13:7), will make his joy (2Co 2:2) their joy.


4. So far from my change of purpose being due to "lightness" (<reference osisRef="2Cor.1.17">2Co 1:17</reference>), I wrote my letter to you (<reference osisRef="2Cor.2.3">2Co 2:3</reference>) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."

<hi type="bold">not that ye should be grieved--</hi>Translate, "be made sorry," to accord with the translation, <reference osisRef="2Cor.2.2">2Co 2:2</reference>. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (<reference osisRef="2Cor.2.2">2Co 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [Bengel].

<hi type="bold">that ye might know the love--</hi>of which it is a proof to rebuke sins openly and in season [Estius], (<reference osisRef="Ps.141.5">Psa 141:5</reference>; <reference osisRef="Prov.27.6">Pr 27:6</reference>). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.

<hi type="bold">which I have more abundantly unto you--</hi>who have been particularly committed to me by God (<reference osisRef="Acts.18.10">Ac 18:10</reference>; <reference osisRef="1Cor.4.15">1Co 4:15</reference>; <reference osisRef="1Cor.9.2">9:2</reference>).

4. So far from my change of purpose being due to "lightness" (2Co 1:17), I wrote my letter to you (2Co 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears." not that ye should be grieved-- Translate, "be made sorry," to accord with the translation, 2Co 2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (2Co 2:2, 3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [Bengel]. that ye might know the love-- of which it is a proof to rebuke sins openly and in season [Estius], (Psa 141:5; Pr 27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim. which I have more abundantly unto you-- who have been particularly committed to me by God (Ac 18:10; 1Co 4:15; 9:2).


<hi type="bold">5. grief ... grieved--</hi>Translate as before, "sorrow ... made sorry." The "any" is a delicate way of referring to the incestuous person.

<hi type="bold">not ... me, but in part--</hi>He has grieved me only in part (compare <reference osisRef="2Cor.1.14">2Co 1:14</reference>; <reference osisRef="Rom.11.25">Ro 11:25</reference>), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.

<hi type="bold">that I may not overcharge--</hi>that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.

5. grief... grieved-- Translate as before, "sorrow... made sorry." The "any" is a delicate way of referring to the incestuous person. not... me, but in part-- He has grieved me only in part (compare 2Co 1:14; Ro 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved. that I may not overcharge-- that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.


<hi type="bold">6. Sufficient--</hi>without increasing it, which would only drive him to despair (<reference osisRef="2Cor.2.7">2Co 2:7</reference>), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.

<hi type="bold">to such a man--</hi>a milder designation of the offender than if he had been named [Meyer]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (<reference osisRef="Acts.22.22">Ac 22:22</reference>; <reference osisRef="1Cor.5.5">1Co 5:5</reference>).

<hi type="bold">this punishment--</hi>His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on <reference osisRef="1Cor.5.4">1Co 5:4</reference>, <reference osisRef="1Cor.5.5">5</reference>).

<hi type="bold">inflicted of many--</hi>rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.

6. Sufficient-- without increasing it, which would only drive him to despair (2Co 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day. to such a man-- a milder designation of the offender than if he had been named [Meyer]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Ac 22:22; 1Co 5:5). this punishment-- His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1Co 5:4, 5). inflicted of many-- rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.


<hi type="bold">7. with overmuch sorrow--</hi>Greek, "with HIS overmuch sorrow."

7. with overmuch sorrow-- Greek, "with HIS overmuch sorrow."


<hi type="bold">8. confirm your love toward him--</hi>by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.

8. confirm your love toward him-- by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.


<hi type="bold">9. For--</hi>Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (<reference osisRef="2Cor.2.6">2Co 2:6</reference>), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [Paley, Horæ Paulinæ]. The interchange of feeling is marked (<reference osisRef="2Cor.2.4">2Co 2:4</reference>), "I wrote ... that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

9. For-- Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (2Co 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [Paley, Horæ Paulinæ]. The interchange of feeling is marked (2Co 2:4), "I wrote... that ye might know the love," &c.: here, "I did write, that I might know the proof of you."


10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.

<hi type="bold">for if I forgave anything, to whom I forgave it--</hi>The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."

<hi type="bold">for your sakes forgave I it--</hi>He uses the past tense, as of a thing already determined on; as in <reference osisRef="1Cor.5.3">1Co 5:3</reference>, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.

<hi type="bold">in the person of Christ--</hi>representing Christ, and acting by His authority: answering to <reference osisRef="1Cor.5.4">1Co 5:4</reference>, "In the name of our Lord Jesus Christ ... my spirit, with the power of our Lord Jesus Christ."

10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so. for if I forgave anything, to whom I forgave it-- The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything." for your sakes forgave I it-- He uses the past tense, as of a thing already determined on; as in 1Co 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness. in the person of Christ-- representing Christ, and acting by His authority: answering to 1Co 5:4, "In the name of our Lord Jesus Christ... my spirit, with the power of our Lord Jesus Christ."


11. Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in <reference osisRef="2Cor.2.10">2Co 2:10</reference>, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (<reference osisRef="1Cor.5.5">1Co 5:5</reference>). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.

<hi type="bold">not ignorant of his devices--</hi>"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.

11. Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 2Co 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (1Co 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us. not ignorant of his devices-- "Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.


12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (<reference osisRef="2Cor.7.5">2Co 7:5</reference>, <reference osisRef="2Cor.6.7">6, 7</reference>) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (<reference osisRef="Acts.20.6">Ac 20:6</reference>); also, that he had disciples there (<reference osisRef="Acts.20.7">Ac 20:7</reference>), which accords with the Epistle (<reference osisRef="2Cor.2.12">2Co 2:12</reference>, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [Paley, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [Birks].

<hi type="bold">to preach--</hi>literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (<reference osisRef="Acts.16.8-Acts.16.12">Ac 16:8-12</reference>). On his return to Asia, after the longer visit mentioned here, he stayed seven days (<reference osisRef="Acts.20.6">Ac 20:6</reference>).

<hi type="bold">and--</hi>that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.

<hi type="bold">door ... opened ... of the Lord--</hi>Greek, "in the Lord," that is, in His work, and by His gracious Providence.

12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2Co 7:5, 6, 7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Ac 20:6); also, that he had disciples there (Ac 20:7), which accords with the Epistle (2Co 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [Paley, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [Birks]. to preach-- literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Ac 16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Ac 20:6). and-- that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas. door... opened... of the Lord-- Greek, "in the Lord," that is, in His work, and by His gracious Providence.


<hi type="bold">13. no rest in my spirit--</hi>rather, "no rest for my spirit" (<reference osisRef="Gen.8.9">Ge 8:9</reference>). As here his "spirit" had no rest; so in <reference osisRef="2Cor.7.5">2Co 7:5</reference>, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.

<hi type="bold">taking ... leave of them--</hi>the disciples at Troas.

13. no rest in my spirit-- rather, "no rest for my spirit" (Ge 8:9). As here his "spirit" had no rest; so in 2Co 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer. taking... leave of them-- the disciples at Troas.


<hi type="bold">14. Now--</hi>Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended.

<hi type="bold">causeth us to triumph--</hi>The Greek, is rather, as in <reference osisRef="Col.2.15">Col 2:15</reference>, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [Trench]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [Alford]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (<reference osisRef="2Cor.10.5">2Co 10:5</reference>) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."

<hi type="bold">savour--</hi>retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare <reference osisRef="Luke.5.10">Lu 5:10</reference>, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (<reference osisRef="Col.2.15">Col 2:15</reference>), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare <reference osisRef="1Cor.4.5">1Co 4:5</reference>) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (<reference osisRef="2Cor.2.17">2Co 2:17</reference>; <reference osisRef="2Cor.4.2">2Co 4:2</reference>).

14. Now-- Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended. causeth us to triumph-- The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [Trench]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [Alford]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (2Co 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest." savour-- retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Lu 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare 1Co 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (2Co 2:17; 2Co 4:2).


15. The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (<reference osisRef="2Cor.2.14">2Co 2:14</reference>), "the savor of His (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (<reference osisRef="Song.1.3">So 1:3</reference>; compare <reference osisRef="John.1.14">Joh 1:14</reference>, <reference osisRef="1Cor.1.16">16</reference>; <reference osisRef="Eph.5.2">Ep 5:2</reference>; <reference osisRef="1John.2.27">1Jo 2:27</reference>).

<hi type="bold">in them that are saved--</hi>rather, "that are being saved ... that are perishing" (see on <reference osisRef="1Cor.1.18">1Co 1:18</reference>). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [Chrysostom, Homilies, 5.467], (<reference osisRef="2Cor.4.3">2Co 4:3</reference>, <reference osisRef="2Cor.4.6">4, 6</reference>). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.

<hi type="bold">and in them--</hi>in the case of them. "Those being saved" (<reference osisRef="2Cor.3.1-2Cor.4.2">2Co 3:1-4:2</reference>): "Those that are perishing" (<reference osisRef="2Cor.4.3-2Cor.4.5">2Co 4:3-5</reference>).

15. The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (2Co 2:14), "the savor of His (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (So 1:3; compare Joh 1:14, 16; Ep 5:2; 1Jo 2:27). in them that are saved-- rather, "that are being saved... that are perishing" (see on 1Co 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [Chrysostom, Homilies, 5.467], (2Co 4:3, 4, 6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively. and in them-- in the case of them. "Those being saved" (2Co 3:1-4:2): "Those that are perishing" (2Co 4:3-5).


<hi type="bold">16. savour of death unto death ... of life unto life--</hi>an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (<reference osisRef="Matt.21.44">Mt 21:44</reference>; <reference osisRef="Luke.2.34">Lu 2:34</reference>; <reference osisRef="John.9.39">Joh 9:39</reference>).

<hi type="bold">who is sufficient for these things?--</hi>namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (<reference osisRef="2Cor.3.5">2Co 3:5</reference>, <reference osisRef="2Cor.3.6">6</reference>), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.

16. savour of death unto death... of life unto life-- an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Mt 21:44; Lu 2:34; Joh 9:39). who is sufficient for these things?-- namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (2Co 3:5, 6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.


<hi type="bold">17. not as many--</hi>(<reference osisRef="2Cor.11.18">2Co 11:18</reference>; <reference osisRef="Phil.2.21">Php 2:21</reference>). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially <reference osisRef="2Cor.11.13">2Co 11:13</reference>; <reference osisRef="1Thess.2.3">1Th 2:3</reference>).

<hi type="bold">which corrupt--</hi>Greek, "adulterating, as hucksters do wine for gain" (<reference osisRef="2Cor.4.2">2Co 4:2</reference>; <reference osisRef="Isa.1.22">Is 1:22</reference>; <reference osisRef="2Pet.2.3">2Pe 2:3</reference>, "Make merchandise of you").

<hi type="bold">as of sincerity ... as of God--</hi>as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.

<hi type="bold">in Christ's--</hi>as united to Him in living membership, and doing His work (compare <reference osisRef="2Cor.12.19">2Co 12:19</reference>). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (<reference osisRef="Acts.20.27">Ac 20:27</reference>). <chapter eID="2Cor.2"/>

17. not as many-- (2Co 11:18; Php 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2Co 11:13; 1Th 2:3). which corrupt-- Greek, "adulterating, as hucksters do wine for gain" (2Co 4:2; Is 1:22; 2Pe 2:3, "Make merchandise of you"). as of sincerity... as of God-- as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God. in Christ's-- as united to Him in living membership, and doing His work (compare 2Co 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Ac 20:27).


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="2Cor.3.1-2Cor.3.18">2Co 3:1-18</reference>. The Sole Commendation He Needs to Prove God's Sanction of His Ministry He Has in His Corinthian Converts: His Ministry Excels the Mosaic, as the Gospel of Life and Liberty Excels the Law of Condemnation.

1. Are we beginning again to recommend ourselves (<reference osisRef="2Cor.5.12">2Co 5:12</reference>) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!

<hi type="bold">commendation--</hi>recommendation. (Compare <reference osisRef="2Cor.10.18">2Co 10:18</reference>). The "some" refers to particular persons of the "many" (<reference osisRef="2Cor.2.17">2Co 2:17</reference>) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (<reference osisRef="Acts.18.27">Ac 18:27</reference>) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (<reference osisRef="1Cor.1.12">1Co 1:12</reference>).

CHAPTER 3 2Co 3:1-18. The Sole Commendation He Needs to Prove God's Sanction of His Ministry He Has in His Corinthian Converts: His Ministry Excels the Mosaic, as the Gospel of Life and Liberty Excels the Law of Condemnation. 1. Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)! commendation-- recommendation. (Compare 2Co 10:18). The "some" refers to particular persons of the "many" (2Co 2:17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (Ac 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (1Co 1:12).


<hi type="bold">2. our epistle--</hi>of recommendation.

<hi type="bold">in our hearts--</hi>not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (<reference osisRef="1Cor.1.4-1Cor.1.7">1Co 1:4-7</reference>), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (<reference osisRef="1Cor.9.2">1Co 9:2</reference>).

<hi type="bold">known and read--</hi>words akin in root, sound, and sense (so <reference osisRef="2Cor.1.13">2Co 1:13</reference>). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] (<reference osisRef="2Cor.4.2">2Co 4:2</reference>; <reference osisRef="1Cor.14.25">1Co 14:25</reference>). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. Ignatius [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."

2. our epistle-- of recommendation. in our hearts-- not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (1Co 1:4-7), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (1Co 9:2). known and read-- words akin in root, sound, and sense (so 2Co 1:13). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] (2Co 4:2; 1Co 14:25). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. Ignatius [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."


<hi type="bold">3. declared--</hi>The letter is written so legibly that it can be "read by all men" (<reference osisRef="2Cor.3.2">2Co 3:2</reference>). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us.

<hi type="bold">written not with ink, but with the Spirit of the living God--</hi>Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth (<reference osisRef="2Cor.3.1">2Co 3:1</reference>) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" (<reference osisRef="Exod.31.18">Ex 31:18</reference>; <reference osisRef="Exod.32.16">32:16</reference>). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (<reference osisRef="2Cor.3.6-2Cor.3.8">2Co 3:6-8</reference>).

<hi type="bold">not in--</hi>not on tables (tablets) of stone, as the ten commandments were written (<reference osisRef="2Cor.3.7">2Co 3:7</reference>).

<hi type="bold">in fleshy tables of the heart--</hi>ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), <reference osisRef="Ezek.11.19">Eze 11:19</reference>; <reference osisRef="Ezek.36.26">36:26</reference>. Compare <reference osisRef="2Cor.3.2">2Co 3:2</reference>, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alford]. (Compare <reference osisRef="Prov.3.3">Pr 3:3</reference>; <reference osisRef="Prov.7.3">7:3</reference>; <reference osisRef="Jer.31.31-Jer.31.34">Jr 31:31-34</reference>). This passage is quoted by Paley [Horæ Paulinæ] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," <reference osisRef="2Cor.2.14-2Cor.2.17">2Co 2:14-17</reference>.

3. declared-- The letter is written so legibly that it can be "read by all men" (2Co 3:2). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us. written not with ink, but with the Spirit of the living God-- Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth (2Co 3:1) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" (Ex 31:18; 32:16). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (2Co 3:6-8). not in-- not on tables (tablets) of stone, as the ten commandments were written (2Co 3:7). in fleshy tables of the heart-- ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), Eze 11:19; 36:26. Compare 2Co 3:2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alford]. (Compare Pr 3:3; 7:3; Jr 31:31-34). This passage is quoted by Paley [Horæ Paulinæ] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," 2Co 2:14-17.


<hi type="bold">4. And--</hi>Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' <reference osisRef="2Cor.3.5">2Co 3:5</reference>, <reference osisRef="2Cor.3.6">6</reference>; <reference osisRef="2Cor.2.16">2Co 2:16</reference>--to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' <reference osisRef="2Cor.4.1">2Co 4:1</reference>), we have through Christ (not through ourselves, compare <reference osisRef="2Cor.3.18">2Co 3:18</reference>) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare <reference osisRef="Acts.24.15">Ac 24:15</reference>, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.

4. And-- Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' 2Co 3:5, 6; 2Co 2:16--to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' 2Co 4:1), we have through Christ (not through ourselves, compare 2Co 3:18) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare Ac 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.


5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.

<hi type="bold">to think--</hi>Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [Theodoret]. The "we" refers here to ministers (<reference osisRef="2Pet.1.21">2Pe 1:21</reference>).

<hi type="bold">anything--</hi>even the least. We cannot expect too little from man, or too much from God.

5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general. to think-- Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [Theodoret]. The "we" refers here to ministers (2Pe 1:21). anything-- even the least. We cannot expect too little from man, or too much from God.


<hi type="bold">6. able--</hi>rather, as the Greek is the same, corresponding to <reference osisRef="2Cor.3.5">2Co 3:5</reference>, translate, "sufficient as ministers" (<reference osisRef="Eph.3.7">Ep 3:7</reference>; <reference osisRef="Col.1.23">Col 1:23</reference>).

<hi type="bold">the new testament--</hi>"the new covenant" as contrasted with the Old Testament or covenant (<reference osisRef="1Cor.11.25">1Co 11:25</reference>; <reference osisRef="Gal.4.24">Ga 4:24</reference>). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (<reference osisRef="2Cor.3.3">2Co 3:3</reference>).

<hi type="bold">not of the letter--</hi>joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (<reference osisRef="Matt.5.17-Matt.5.48">Mt 5:17-48</reference>) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (<reference osisRef="Rom.7.6">Ro 7:6</reference>). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (<reference osisRef="John.4.24">Joh 4:24</reference>). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (<reference osisRef="Matt.5.17-Matt.5.48">Mt 5:17-48</reference>; <reference osisRef="Rom.13.9">Ro 13:9</reference>). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.

<hi type="bold">letter killeth--</hi>by bringing home the knowledge of guilt and its punishment, death; <reference osisRef="2Cor.3.7">2Co 3:7</reference>, "ministration of death" (<reference osisRef="Rom.7.9">Ro 7:9</reference>).

<hi type="bold">spirit giveth life--</hi>The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (<reference osisRef="Rom.6.4">Ro 6:4</reference>, <reference osisRef="Rom.6.11">11</reference>). This "spirit of life" is for us in Christ Jesus (<reference osisRef="Rom.8.2">Ro 8:2</reference>, <reference osisRef="Rom.8.10">10</reference>), who dwells in the believer as a "quickening" or "life-giving Spirit" (<reference osisRef="1Cor.15.45">1Co 15:45</reference>). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (<reference osisRef="Acts.17.11">Ac 17:11</reference>; <reference osisRef="1Pet.4.1">1Pe 4:1</reference>). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.

6. able-- rather, as the Greek is the same, corresponding to 2Co 3:5, translate, "sufficient as ministers" (Ep 3:7; Col 1:23). the new testament-- "the new covenant" as contrasted with the Old Testament or covenant (1Co 11:25; Ga 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (2Co 3:3). not of the letter-- joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mt 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Ro 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mt 5:17-48; Ro 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality. letter killeth-- by bringing home the knowledge of guilt and its punishment, death; 2Co 3:7, "ministration of death" (Ro 7:9). spirit giveth life-- The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Ro 6:4, 11). This "spirit of life" is for us in Christ Jesus (Ro 8:2, 10), who dwells in the believer as a "quickening" or "life-giving Spirit" (1Co 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Ac 17:11; 1Pe 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.


<hi type="bold">7. the ministration of death--</hi>the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.

<hi type="bold">written and engraven in stones--</hi>There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (<reference osisRef="2Cor.3.6">2Co 3:6</reference>), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (<reference osisRef="2Cor.3.6">2Co 3:6</reference>). The opposition between "the letters" and "the Spirit" (<reference osisRef="2Cor.3.8">2Co 3:8</reference>) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and."

<hi type="bold">was glorious--</hi>literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.

<hi type="bold">could not steadfastly behold--</hi>literally, "fix their eyes on." <reference osisRef="Exod.34.30">Ex 34:30</reference>, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (<reference osisRef="2Cor.3.11">2Co 3:11</reference>), as contrasted with the permanency of the Christian dispensation (<reference osisRef="2Cor.3.11">2Co 3:11</reference>).

7. the ministration of death-- the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression. written and engraven in stones-- There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (2Co 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (2Co 3:6). The opposition between "the letters" and "the Spirit" (2Co 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious-- literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed. could not steadfastly behold-- literally, "fix their eyes on." Ex 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (2Co 3:11), as contrasted with the permanency of the Christian dispensation (2Co 3:11).


<hi type="bold">8. be rather glorious--</hi>literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.

8. be rather glorious-- literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.


<hi type="bold">9. ministration of condemnation--</hi>the law regarded in the "letter" which "killeth" (<reference osisRef="2Cor.3.6">2Co 3:6</reference>; <reference osisRef="Rom.7.9-Rom.7.11">Ro 7:9-11</reference>). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."

<hi type="bold">the ministration of righteousness--</hi>the Gospel, which especially reveals the righteousness of God (<reference osisRef="Rom.1.17">Ro 1:17</reference>), and imputes righteousness to men through faith in Christ (Ro 3:21-28; 4:<reference osisRef="Rom.3.22-Rom.3.25">3, 22-25</reference>), and imparts righteousness by the Spirit (<reference osisRef="Rom.8.1-Rom.8.4">Ro 8:1-4</reference>).

<hi type="bold">exceed--</hi>"abound."

9. ministration of condemnation-- the law regarded in the "letter" which "killeth" (2Co 3:6; Ro 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory." the ministration of righteousness-- the Gospel, which especially reveals the righteousness of God (Ro 1:17), and imputes righteousness to men through faith in Christ (Ro 3:21-28; 4:3, 22-25), and imparts righteousness by the Spirit (Ro 8:1-4). exceed-- "abound."


10. For even the ministration of condemnation, the law, <reference osisRef="2Cor.3.7">2Co 3:7</reference> (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made ... had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.

10. For even the ministration of condemnation, the law, 2Co 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made... had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.


<hi type="bold">11. was glorious--</hi>literally, "was with glory"; or "marked by glory."

<hi type="bold">that which remaineth--</hi>abideth (<reference osisRef="Rev.14.6">Re 14:6</reference>). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.

<hi type="bold">is glorious--</hi>literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.

11. was glorious-- literally, "was with glory"; or "marked by glory." that which remaineth-- abideth (Re 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness. is glorious-- literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.


<hi type="bold">12. such hope--</hi>of the future glory, which shall result from the ministration of the Gospel (<reference osisRef="2Cor.3.8">2Co 3:8</reference>, <reference osisRef="2Cor.3.9">9</reference>).

<hi type="bold">plainness of speech--</hi>openness; without reserve (<reference osisRef="2Cor.2.17">2Co 2:17</reference>; <reference osisRef="2Cor.4.2">4:2</reference>).

12. such hope-- of the future glory, which shall result from the ministration of the Gospel (2Co 3:8, 9). plainness of speech-- openness; without reserve (2Co 2:17; 4:2).


13. We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [Ellicott and others]. The view of <reference osisRef="Exod.34.30-Exod.34.35">Ex 34:30-35</reference>, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But Alford's view does not accord with <reference osisRef="2Cor.3.7">2Co 3:7</reference>; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (<reference osisRef="2Cor.3.13">2Co 3:13</reference>) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, <reference osisRef="Rom.10.4">Ro 10:4</reference>) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (<reference osisRef="Isa.6.10">Is 6:10</reference>; <reference osisRef="Acts.28.26">Ac 28:26</reference>, <reference osisRef="Acts.28.27">27</reference>). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (<reference osisRef="2Cor.3.14-2Cor.3.17">2Co 3:14-17</reference>) [Cameron].

13. We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [Ellicott and others]. The view of Ex 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But Alford's view does not accord with 2Co 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (2Co 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Ro 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (Is 6:10; Ac 28:26, 27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (2Co 3:14-17) [Cameron].


14-18. Parenthetical: Of Christians in general. He resumes the subject of the ministry, <reference osisRef="2Cor.4.1">2Co 4:1</reference>.

<hi type="bold">minds--</hi>Greek, "mental perceptions"; "understandings."

<hi type="bold">blinded--</hi>rather, "hardened." The opposite to "looking steadfastly at the end" of the law (<reference osisRef="2Cor.3.13">2Co 3:13</reference>). The veil on Moses' face is further typical of the veil that is on their hearts.

<hi type="bold">untaken away ... which veil--</hi>rather, "the same veil ... remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE Old Testament,' or covenant of legal ordinances) is done away (<reference osisRef="2Cor.3.7">2Co 3:7</reference>, <reference osisRef="2Cor.11.13">11, 13</reference>) in Christ" or, as Bengel, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, <reference osisRef="Acts.15.21">Ac 15:21</reference>). I prefer the former.

14-18. Parenthetical: Of Christians in general. He resumes the subject of the ministry, 2Co 4:1. minds-- Greek, "mental perceptions"; "understandings." blinded-- rather, "hardened." The opposite to "looking steadfastly at the end" of the law (2Co 3:13). The veil on Moses' face is further typical of the veil that is on their hearts. untaken away... which veil-- rather, "the same veil... remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE Old Testament,' or covenant of legal ordinances) is done away (2Co 3:7, 11, 13) in Christ" or, as Bengel, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, Ac 15:21). I prefer the former.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="2Cor.4.1-2Cor.4.18">2Co 4:1-18</reference>. His Preaching Is Open and Sincere, though to Many the Gospel Is Hidden.

 For he preaches Christ, not himself: the human vessel is frail that God may have the glory; yet, though frail, faith and the hope of future glory sustain him amidst the decay of the outward man.

<hi type="bold">1. Therefore--</hi>Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (<reference osisRef="2Cor.3.17">2Co 3:17</reference>, <reference osisRef="2Cor.3.18">18</reference>).

<hi type="bold">seeing we have this ministry--</hi>"The ministration of the Spirit" (<reference osisRef="2Cor.3.8">2Co 3:8</reference>, <reference osisRef="2Cor.3.9">9</reference>): the ministry of such a spiritual, liberty-giving Gospel: resuming <reference osisRef="2Cor.3.6">2Co 3:6</reference>, <reference osisRef="2Cor.3.8">8</reference>.

<hi type="bold">received mercy--</hi>from God, in having had this ministry conferred on us (<reference osisRef="2Cor.3.5">2Co 3:5</reference>). The sense of "mercy" received from God, makes men active for God (<reference osisRef="1Tim.1.11-1Tim.1.13">1Ti 1:11-13</reference>).

<hi type="bold">we faint not--</hi>in boldness of speech and action, and patience in suffering (<reference osisRef="2Cor.4.2">2Co 4:2</reference>, <reference osisRef="2Cor.4.8-2Cor.4.16">8-16</reference>, &c.).

CHAPTER 4 2Co 4:1-18. His Preaching Is Open and Sincere, though to Many the Gospel Is Hidden. For he preaches Christ, not himself: the human vessel is frail that God may have the glory; yet, though frail, faith and the hope of future glory sustain him amidst the decay of the outward man. 1. Therefore-- Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (2Co 3:17, 18). seeing we have this ministry-- "The ministration of the Spirit" (2Co 3:8, 9): the ministry of such a spiritual, liberty-giving Gospel: resuming 2Co 3:6, 8. received mercy-- from God, in having had this ministry conferred on us (2Co 3:5). The sense of "mercy" received from God, makes men active for God (1Ti 1:11-13). we faint not-- in boldness of speech and action, and patience in suffering (2Co 4:2, 8-16, &c.).


<hi type="bold">2. renounced--</hi>literally, "bid farewell to."

<hi type="bold">of dishonesty--</hi>rather, "of shame." "I am not ashamed of the Gospel of Christ" (<reference osisRef="Rom.1.16">Ro 1:16</reference>). Shame would lead to hiding (<reference osisRef="2Cor.4.3">2Co 4:3</reference>); whereas "we use great plainness of speech" (<reference osisRef="2Cor.3.12">2Co 3:12</reference>); "by manifestation of the truth." Compare <reference osisRef="2Cor.3.3">2Co 3:3</reference>, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (<reference osisRef="2Cor.2.17">2Co 2:17</reference>; <reference osisRef="2Cor.3.1">3:1</reference>; <reference osisRef="2Cor.11.13-2Cor.11.15">11:13-15</reference>).

<hi type="bold">handling ... deceitfully--</hi>so "corrupt" or adulterate "the word of God" (<reference osisRef="2Cor.2.17">2Co 2:17</reference>; compare <reference osisRef="1Thess.2.3">1Th 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>).

<hi type="bold">commending--</hi>recommending ourselves: recurring to <reference osisRef="2Cor.3.1">2Co 3:1</reference>.

<hi type="bold">to--</hi>to the verdict of.

<hi type="bold">every man's conscience--</hi>(<reference osisRef="2Cor.5.11">2Co 5:11</reference>). Not to men's carnal judgment, as those alluded to (<reference osisRef="2Cor.3.1">2Co 3:1</reference>).

<hi type="bold">in the sight of God--</hi>(<reference osisRef="2Cor.2.17">2Co 2:17</reference>; <reference osisRef="Gal.1.10">Ga 1:10</reference>).

2. renounced-- literally, "bid farewell to." of dishonesty-- rather, "of shame." "I am not ashamed of the Gospel of Christ" (Ro 1:16). Shame would lead to hiding (2Co 4:3); whereas "we use great plainness of speech" (2Co 3:12); "by manifestation of the truth." Compare 2Co 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (2Co 2:17; 3:1; 11:13-15). handling... deceitfully-- so "corrupt" or adulterate "the word of God" (2Co 2:17; compare 1Th 2:3, 4). commending-- recommending ourselves: recurring to 2Co 3:1. to-- to the verdict of. every man's conscience-- (2Co 5:11). Not to men's carnal judgment, as those alluded to (2Co 3:1). in the sight of God-- (2Co 2:17; Ga 1:10).


<hi type="bold">3. But if--</hi>Yea, even if (as I grant is the case).

<hi type="bold">hid--</hi>rather (in reference to <reference osisRef="2Cor.3.13-2Cor.3.18">2Co 3:13-18</reference>), "veiled." "Hid" (Greek, <reference osisRef="Col.3.3">Col 3:3</reference>) is said of that withdrawn from view altogether. "Veiled," of a thing within reach of the eye, but covered over so as not to be seen. So it was in the case of Moses' face.

<hi type="bold">to them--</hi>in the case only of them: for in itself the Gospel is quite plain.

<hi type="bold">that are lost--</hi>rather, "that are perishing" (<reference osisRef="1Cor.1.18">1Co 1:18</reference>). So the same cloud that was "light" to the people of God, was "darkness" to the Egyptian foes of God (<reference osisRef="Exod.14.20">Ex 14:20</reference>).

3. But if-- Yea, even if (as I grant is the case). hid-- rather (in reference to 2Co 3:13-18), "veiled." "Hid" (Greek, Col 3:3) is said of that withdrawn from view altogether. "Veiled," of a thing within reach of the eye, but covered over so as not to be seen. So it was in the case of Moses' face. to them-- in the case only of them: for in itself the Gospel is quite plain. that are lost-- rather, "that are perishing" (1Co 1:18). So the same cloud that was "light" to the people of God, was "darkness" to the Egyptian foes of God (Ex 14:20).


<hi type="bold">4. In whom--</hi>Translate, "In whose case."

<hi type="bold">god of this world--</hi>The worldly make him their God (<reference osisRef="Phil.3.19">Php 3:19</reference>). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (<reference osisRef="Eph.2.2">Ep 2:2</reference>).

<hi type="bold">minds--</hi>"understandings": "mental perceptions," as in <reference osisRef="2Cor.3.14">2Co 3:14</reference>.

<hi type="bold">them which believe not--</hi>the same as "them that are lost" (or "are perishing"). Compare <reference osisRef="2Thess.2.10-2Thess.2.12">2Th 2:10-12</reference>. South quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (<reference osisRef="Esth.7.8">Es 7:8</reference>). Those perishing unbelievers are not merely veiled, but blinded (<reference osisRef="2Cor.3.14">2Co 3:14</reference>, <reference osisRef="2Cor.3.15">15</reference>): Greek, not "blinded," but "hardened."

<hi type="bold">light of the glorious gospel of Christ--</hi>Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.

<hi type="bold">image of God--</hi>implying identity of nature and essence (<reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="Col.1.15">Col 1:15</reference>; <reference osisRef="Heb.1.3">He 1:3</reference>). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (<reference osisRef="2Cor.4.6">2Co 4:6</reference>; <reference osisRef="1Tim.6.14-1Tim.6.16">1Ti 6:14-16</reference>). Paul here recurs to <reference osisRef="2Cor.3.18">2Co 3:18</reference>. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [Alford].

4. In whom-- Translate, "In whose case." god of this world-- The worldly make him their God (Php 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Ep 2:2). minds-- "understandings": "mental perceptions," as in 2Co 3:14. them which believe not-- the same as "them that are lost" (or "are perishing"). Compare 2Th 2:10-12. South quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Es 7:8). Those perishing unbelievers are not merely veiled, but blinded (2Co 3:14, 15): Greek, not "blinded," but "hardened." light of the glorious gospel of Christ-- Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter. image of God-- implying identity of nature and essence (Joh 1:18; Col 1:15; He 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (2Co 4:6; 1Ti 6:14-16). Paul here recurs to 2Co 3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [Alford].


<hi type="bold">5. For--</hi>Their blindness is not our fault, as if we had self-seeking aims in our preaching.

<hi type="bold">preach ... Christ ... the Lord--</hi>rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."

5. For-- Their blindness is not our fault, as if we had self-seeking aims in our preaching. preach... Christ... the Lord-- rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."


<hi type="bold">6. For--</hi>proof that we are true servants of Jesus unto you.

<hi type="bold">commanded the light--</hi>Greek, "By speaking the word, commanded light" (<reference osisRef="Gen.1.3">Ge 1:3</reference>).

<hi type="bold">hath shined--</hi>rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (<reference osisRef="Job.37.15">Job 37:15</reference>): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; <reference osisRef="John.8.12">Joh 8:12</reference>). The physical world answers to the spiritual.

<hi type="bold">in our hearts--</hi>in themselves dark.

<hi type="bold">to give the light--</hi>that is, to propagate to others the light, &c., which is in us (compare Note, see on <reference osisRef="2Cor.4.4">2Co 4:4</reference>).

<hi type="bold">the glory of God--</hi>answering to "the glory of Christ" (see on <reference osisRef="2Cor.4.4">2Co 4:4</reference>).

<hi type="bold">in the face of Jesus Christ--</hi>Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (<reference osisRef="John.14.9">Joh 14:9</reference>). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (<reference osisRef="Heb.1.3">He 1:3</reference>).

6. For-- proof that we are true servants of Jesus unto you. commanded the light-- Greek, "By speaking the word, commanded light" (Ge 1:3). hath shined-- rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Joh 8:12). The physical world answers to the spiritual. in our hearts-- in themselves dark. to give the light-- that is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4). the glory of God-- answering to "the glory of Christ" (see on 2Co 4:4). in the face of Jesus Christ-- Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (Joh 14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (He 1:3).


7. "Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [Chrysostom, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (<reference osisRef="2Cor.4.16">2Co 4:16</reference>; compare <reference osisRef="2Cor.4.10">2Co 4:10</reference>), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jud 7:16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [Bengel].

<hi type="bold">that the excellency of the power, &c.--</hi>that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (<reference osisRef="1Cor.2.4">1Co 2:4</reference>) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (<reference osisRef="2Cor.4.10">2Co 4:10</reference>, <reference osisRef="2Cor.4.11">11</reference>; <reference osisRef="John.3.30">Joh 3:30</reference>).

<hi type="bold">may be of God ... not of us--</hi>rather, as Greek, "may be God's (may be seen and be thankfully [2Co 4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.

7. "Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [Chrysostom, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (2Co 4:16; compare 2Co 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jud 7:16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [Bengel]. that the excellency of the power, &c.-- that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (1Co 2:4) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (2Co 4:10, 11; Joh 3:30). may be of God... not of us-- rather, as Greek, "may be God's (may be seen and be thankfully [2Co 4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.


8. Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," <reference osisRef="2Cor.4.7">2Co 4:7</reference>).

<hi type="bold">on every side--</hi>Greek, "in every respect" (compare <reference osisRef="2Cor.4.10">2Co 4:10</reference>, "always"; <reference osisRef="2Cor.7.5">2Co 7:5</reference>). This verse expresses inward distresses; <reference osisRef="2Cor.4.9">2Co 4:9</reference>, outward distresses (<reference osisRef="2Cor.7.5">2Co 7:5</reference>). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power.

<hi type="bold">perplexed, but not in despair--</hi>Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.

8. Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Co 4:7). on every side-- Greek, "in every respect" (compare 2Co 4:10, "always"; 2Co 7:5). This verse expresses inward distresses; 2Co 4:9, outward distresses (2Co 7:5). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power. perplexed, but not in despair-- Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.


<hi type="bold">9. not forsaken--</hi>by God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (<reference osisRef="Matt.27.46">Mt 27:46</reference>).

<hi type="bold">cast down--</hi>or "struck down"; not only "persecuted," that is, chased as a deer or bird (<reference osisRef="1Sam.26.20">1Sa 26:20</reference>), but actually struck down as with a dart in the chase (<reference osisRef="Heb.11.35-Heb.11.38">He 11:35-38</reference>). The Greek "always" in this verse means, "throughout the whole time"; in <reference osisRef="2Cor.4.11">2Co 4:11</reference> the Greek is different, and means, "at every time," "in every case when the occasion occurs."

9. not forsaken-- by God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (Mt 27:46). cast down-- or "struck down"; not only "persecuted," that is, chased as a deer or bird (1Sa 26:20), but actually struck down as with a dart in the chase (He 11:35-38). The Greek "always" in this verse means, "throughout the whole time"; in 2Co 4:11 the Greek is different, and means, "at every time," "in every case when the occasion occurs."


<hi type="bold">10. bearing about in the body the dying of the Lord Jesus--</hi>that is, having my body exposed to being put to death in the cause of Jesus (the oldest manuscripts omit "the Lord"), and having in it the marks of such sufferings, I thus bear about wheresoever I go, an image of the suffering Saviour in my own person (<reference osisRef="2Cor.4.11">2Co 4:11</reference>; <reference osisRef="2Cor.1.5">2Co 1:5</reference>; compare <reference osisRef="1Cor.15.31">1Co 15:31</reference>). Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare <reference osisRef="2Cor.7.5">2Co 7:5</reference>; <reference osisRef="2Cor.11.26">11:26</reference>). The Greek for "the dying" is literally, "the being made a corpse," such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ's resurrection, as it has shared in His dying and death.

<hi type="bold">that the life also of Jesus might be made manifest in our body--</hi>rather, "may be." The name "Jesus," by itself is often repeated here as Paul seems, amidst sufferings, peculiarly to have felt its sweetness. In <reference osisRef="2Cor.4.11">2Co 4:11</reference> the same words occur with the variation, "in our mortal flesh. The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own person an image of the risen and living, as well as of the suffering, Saviour. The "our" is added here to "body," though not in the beginning of the verse. "For the body is ours not so much in death, as in life" [Bengel].

10. bearing about in the body the dying of the Lord Jesus-- that is, having my body exposed to being put to death in the cause of Jesus (the oldest manuscripts omit "the Lord"), and having in it the marks of such sufferings, I thus bear about wheresoever I go, an image of the suffering Saviour in my own person (2Co 4:11; 2Co 1:5; compare 1Co 15:31). Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare 2Co 7:5; 11:26). The Greek for "the dying" is literally, "the being made a corpse," such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ's resurrection, as it has shared in His dying and death. that the life also of Jesus might be made manifest in our body-- rather, "may be." The name "Jesus," by itself is often repeated here as Paul seems, amidst sufferings, peculiarly to have felt its sweetness. In 2Co 4:11 the same words occur with the variation, "in our mortal flesh. The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own person an image of the risen and living, as well as of the suffering, Saviour. The "our" is added here to "body," though not in the beginning of the verse. "For the body is ours not so much in death, as in life" [Bengel].


<hi type="bold">11. we which live--</hi>in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (<reference osisRef="Rom.8.10">Ro 8:10</reference>, <reference osisRef="Rom.8.11">11</reference>; see on <reference osisRef="2Cor.4.10">2Co 4:10</reference>; compare <reference osisRef="2Cor.5.15">2Co 5:15</reference>). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (<reference osisRef="2Cor.11.23">2Co 11:23</reference>).

<hi type="bold">delivered unto--</hi>not by chance; by the ordering of Providence, who shows "the excellency of His power" (<reference osisRef="2Cor.4.7">2Co 4:7</reference>), in delivering unto DEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life.

11. we which live-- in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Ro 8:10, 11; see on 2Co 4:10; compare 2Co 5:15). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (2Co 11:23). delivered unto-- not by chance; by the ordering of Providence, who shows "the excellency of His power" (2Co 4:7), in delivering unto DEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life.


12. The "death" of Christ manifested in the continual "perishing of our outward man" (<reference osisRef="2Cor.4.16">2Co 4:16</reference>), works peculiarly in us, and is the means of working spiritual "life" in you. The life whereof we witness in our bodily dying, extends beyond ourselves, and is brought by our very dying to you.

12. The "death" of Christ manifested in the continual "perishing of our outward man" (2Co 4:16), works peculiarly in us, and is the means of working spiritual "life" in you. The life whereof we witness in our bodily dying, extends beyond ourselves, and is brought by our very dying to you.


13. Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.

<hi type="bold">the same spirit of faith, according as it, &c.--</hi>Compare <reference osisRef="Rom.8.15">Ro 8:15</reference>, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (<reference osisRef="2Cor.4.12">2Co 4:12</reference>), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [Estius], and speak as we believe. Alford not so well translates, "The same ... faith with that described in the Scriptures" (<reference osisRef="Ps.116.10">Psa 116:10</reference>). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (<reference osisRef="2Cor.4.17">2Co 4:17</reference>).

13. Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c. the same spirit of faith, according as it, &c.-- Compare Ro 8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (2Co 4:12), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [Estius], and speak as we believe. Alford not so well translates, "The same... faith with that described in the Scriptures" (Psa 116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (2Co 4:17).


<hi type="bold">14. Knowing--</hi>by faith (<reference osisRef="2Cor.5.1">2Co 5:1</reference>).

<hi type="bold">shall raise up us also--</hi>at the resurrection (<reference osisRef="1Cor.6.13">1Co 6:13</reference>, <reference osisRef="1Cor.6.14">14</reference>).

<hi type="bold">by Jesus--</hi>The oldest manuscripts have "with Jesus."

<hi type="bold">present us--</hi>vividly picturing the scene before the eyes (Jude 24).

<hi type="bold">with you--</hi>(<reference osisRef="2Cor.1.14">2Co 1:14</reference>; <reference osisRef="1Thess.2.19">1Th 2:19</reference>, 20; <reference osisRef="2Cor.3.13">3:13</reference>).

14. Knowing-- by faith (2Co 5:1). shall raise up us also-- at the resurrection (1Co 6:13, 14). by Jesus-- The oldest manuscripts have "with Jesus." present us-- vividly picturing the scene before the eyes (Jude 24). with you-- (2Co 1:14; 1Th 2:19, 20; 3:13).


<hi type="bold">15. For--</hi>Confirming his assertion "with you" (<reference osisRef="2Cor.4.14">2Co 4:14</reference>), and "life ... worketh in you" (<reference osisRef="2Cor.4.12">2Co 4:12</reference>).

<hi type="bold">all things--</hi>whether the afflictions and labors of us ministers (<reference osisRef="2Cor.4.8-2Cor.4.11">2Co 4:8-11</reference>), or your prosperity (<reference osisRef="2Cor.4.12">2Co 4:12</reference>; <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>; <reference osisRef="1Cor.4.8-1Cor.4.13">4:8-13</reference>).

<hi type="bold">for your sakes--</hi>(<reference osisRef="2Tim.2.10">2Ti 2:10</reference>).

<hi type="bold">abundant grace, &c.--</hi>rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [Chrysostom] (<reference osisRef="2Cor.1.11">2Co 1:11</reference>; <reference osisRef="1Cor.9.11">9:11</reference>, <reference osisRef="1Cor.9.12">12</reference>). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (<reference osisRef="2Chr.20.19-2Chr.20.22">2Ch 20:19-22</reference>; <reference osisRef="Ps.18.3">Psa 18:3</reference>; <reference osisRef="Ps.50.23">50:23</reference>).

15. For-- Confirming his assertion "with you" (2Co 4:14), and "life... worketh in you" (2Co 4:12). all things-- whether the afflictions and labors of us ministers (2Co 4:8-11), or your prosperity (2Co 4:12; 1Co 3:21, 22; 4:8-13). for your sakes-- (2Ti 2:10). abundant grace, &c.-- rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [Chrysostom] (2Co 1:11; 9:11, 12). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (2Ch 20:19-22; Psa 18:3; 50:23).


<hi type="bold">16. we faint not--</hi>notwithstanding our sufferings. Resuming <reference osisRef="2Cor.4.1">2Co 4:1</reference>.

<hi type="bold">outward man--</hi>the body, the flesh.

<hi type="bold">perish--</hi>"is wearing away"; "is wasted away" by afflictions.

<hi type="bold">inward man--</hi>our spiritual and true being, the "life" which even in our mortal bodies (<reference osisRef="2Cor.4.11">2Co 4:11</reference>) "manifests the life of Jesus."

<hi type="bold">is renewed--</hi>"is being renewed," namely, with fresh "grace" (<reference osisRef="2Cor.4.15">2Co 4:15</reference>), and "faith" (<reference osisRef="2Cor.4.13">2Co 4:13</reference>), and hope (<reference osisRef="2Cor.4.17">2Co 4:17</reference>, <reference osisRef="2Cor.4.18">18</reference>).

16. we faint not-- notwithstanding our sufferings. Resuming 2Co 4:1. outward man-- the body, the flesh. perish-- "is wearing away"; "is wasted away" by afflictions. inward man-- our spiritual and true being, the "life" which even in our mortal bodies (2Co 4:11) "manifests the life of Jesus." is renewed-- "is being renewed," namely, with fresh "grace" (2Co 4:15), and "faith" (2Co 4:13), and hope (2Co 4:17, 18).