The apostle threatens to m II. CORINTHIANS. n censure obstinate offenders." A. M. 4064. bewail many which have sinned al- || cleanness, and " fornication, and lasci- A. M. 4064. ready, and have not repented of the un-viousness, which they have committed. A. D. 60. A. D. 60. and female out of marriage; lasciviousness—He says, consists in lustful looks, touches, motions, and other things of that kind. But by lasciviousness, Bengelius understands sodomy, bestiality, and other vices contrary to nature. But, says Macknight, “although some of the faction at Corinth may have been guilty of uncleanness, fornication, and lascivious tions, disorderly parties raised against me, and your proper authorized ministers; lest when I come my || God will humble me-By showing me your church, which I planted, corrupted with many vices; and I|| shall bewail-Shall mourn over; many who have sinned, and have not repented-Notwithstanding my many admonitions. The incestuous person was not of this number; for he had repented, chap. ii.ness, in the ordinary sense of these words, fancying, 7, 8. Those of whom the apostle speaks, were pro- through the prejudices of their education, that these bably such as had not refrained from partaking in things were no sins, I scarcely think that any of the idolatrous sacrifices of the heathen, and from the them, after their conversion, would continue in the lewd practices connected with idolatry, to which, by commission of the unnatural crimes mentioned by their former customs and habits, they were still ad- Estius and Bengelius." One thing is evident: in the dicted. Of the uncleanness, &c., which they have absence of the apostle, the exercise of a proper committed By uncleanness, Estius thinks the apos- || Christian discipline must have been awfully netle meant those sins of the flesh, which are against glected in this church, otherwise such scandalous nature; by fornication—The conjunction of male | sinners would have been excluded from it. CHAPTER XIII. Here Paul (1,) Threatens to censure obstinate offenders, and gives his reasons for it, 1-6. (2,) Prays for their reformation to prevent it, as a thing that would give him great pleasure, 7-10. (3,) Concludes the epistle with a solemn salutation and benediction, 11-14. A. D. 60. A. M. 4064. THIS is the third time I am coming to you: In the mouth of two or three witnesses shall every word be established. 2 I told you before, and foretel you, as if I Chap. xii. 14.- b Num. xxxv. 30; Deut. xvii. 6; xix. 15; Matt. xviii. 16; John viii. 17; Heb. x. 28. NOTES ON CHAPTER XIII. Verse 1. This is the third time I am coming to you-Or, as some understand it, am preparing to come: see on chap. xii. 14. For in the Acts of the Apostles no mention is made of his being at Corinth more than once before this second epistle was written. It must be observed, however, that that history by no means contains all the apostle's transactions: and it is not improbable that, as Macknight supposes, during the eighteen months which passed from St. Paul's first coming to Corinth, to the insurrection in the proconsulship of Gallio, the apostle left Corinth for a while, and travelled through Laconia, Arcadia, and the other countries of the province of Achaia, where he converted many, (chap. i. 1,) having preached the gospel to them gratis, as at Corinth, (chap. xi. 10,) and founded several churches, referred to chap. ix. 2, and called Achaia, that is, churches of Achaia. If therefore the apostle made the excursion here supposed, and spent some months in it, his return to Corinth would be his second visit; consequently, the coming spoken of in this verse was his coming the third time to them. In the mouth of two or three witnesses—Agreeing in the attestation of any thing; shall every word be established—I will hold that to be true which shall be so proved. Verses 2-4. I told you before-As you will remember; and foretel you now, as if I were present— That is, I declare what you ought to regard as much as if I spake it personally to you; and being absent -In body, not in spirit; now I write to them who heretofore have sinned-In any scandalous and aggravated manner, namely, before ye received my letter; and to all others-Who have sinned since, and have not repented; that if I come again I will not spare-As I have hitherto done, but am determined, by the divine permission, to animadvert with severity upon notorious offenders, by the exertion of that miraculous power with which God hath endowed me. Since ye seek, &c.--This verse appears to be connected with the preceding, and in that case the sense is, I will not spare, since ye seek a proof of Christ speaking in, or by me. As if he had said, This course I am obliged to take, because you will The Corinthians are exhorted CHAPTER XIII. to examine themselves. A. M. 4064. in me, which to you-ward is not || Christ is in you, except ye be " reproweak, but is mighty in you. A. D. 60. 4h For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak 1in him, but we shall live with him by the power of God toward bates? A. M. 4064. 6 But I trust that ye shall know that we are not reprobates. 7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth. 1 Or, with him.-1 Cor. xi. 28.- m Rom. viii. 10; Gal. iv. 19. 0 Chap. vi. 9. not believe that Christ gives me authority for what word, here rendered reprobates, and which, as has I say and do, without some manifest proof of it; been observed, properly means persons disapproved, which to you-ward is not weak, &c.—But has mani- has no relation here, or anywhere else in Scripture, fested his mighty power in and among you by my to any decree of God absolutely and unconditionally ministry, in your conversion, gifts, &c., and will do excluding a part of mankind from a capacity of salit further by enabling me to punish you. For though vation; but only denotes those who, through the he was crucified through weakness-As a weak, frail | rejection or abuse of divine grace, continue to renman, left to the impotence of human nature; yet he der themselves unfit to be approved of God as his liveth-He rose from the dead, and is alive for ever- people, either now or at the day of judgment. "Thus more; by the power of God-Which hath exalted they who, when they knew God, did not glorify him him to uncontrolled and universal authority; and as God, but changed his truth into a lie, and worthis power you ought to stand in awe of in me his shipped the creature more than the Creator, are said minister. For though we also are weak in him- || (Rom. i. 21-28) to be given up by God, eiç vev adokiAnd to them who regard only external appearances uov, to a reprobate mind, which prompted them to may seem contemptible, nevertheless we shall live do those things which God could not approve of, but with him; by the power of God toward you-Shall | abhor; and they who resisted the truth, through the appear to be alive and powerful in and through corruption of their minds, are styled adokiμoi tepi tv Christ, being endowed with power from him to T5, that is, reprobates concerning the faith, 2 Tim. punish obstinate offenders. iii. 8; that is, men whose faith cannot be owned or Verses 5, 6. Examine yourselves, &c.-You ex-approved of by God. They also are in Scripture, as amine and try me, but let me admonish you to turn to their manners, styled reprobates, whose minds the search into your own hearts, that ye may know, and consciences are defiled; so that though in words with certainty, whether ye be in the faith-Whether they profess to know God, yet in works they deny ye possess true and saving faith in Christ and his him, being abominable, disobedient, and to every gospel, and are therefore true Christians. For if, on good work adokipoi, reprobates, that is, void, not of a strict inquiry, you find that you are, you will there- || judgment only to discern, but of affection to approve in find a proof of my being a true apostle, as it is by of it, Tit. i. 16. Thus that earth is styled adokos, means of my ministry that you are become such. reprobate, or rejected, which, after all the showers Prove your own selves--Whether ye be such as can, which fall upon it, brings forth only thorns and or such as cannot, bear the test, as the word dokiuageTe||briers, Heb. vi. 8; and that silver, apyvpiov adokiμov, implies. Know ye not your own selves-By your reprobate silver, which, being falsely stamped or own sense and feeling; that Jesus Christ is in you- | coined, will not be received, but rejected, Prov. xxv. By the enlightening, quickening, and sanctifying in-4; Isa. i. 22. And in this sense St. Paul saith, he fluences of the Spirit of truth and grace; is in you the hope of glory, Col. i. 27; dwelleth in your hearts by faith, Eph. iii. 17; so that you are vitally united to him, have in you the mind that was in him, and walk as he walked. All true Christian believers know this by the witness and fruits of Christ's Spirit, see John xiv. 20; Rom. viii. 9-16. Some translate the words, Jesus Christ is among you; Verses 7-10. Now I pray God that ye do no that is, in the church of Corinth; and understand || evil-To give me occasion of showing my apostolithem of the miraculous gifts, and the power of Christ cal power; not that we should appear approved-I which attended the censures of the apostle. Ex- desire not to appear approved by miraculously puncept ye be reprobates—Adokiμol, persons disap-ishing you; but that ye may do that which is proved, or mere nominal Christians; and such as, honest-To Kaλov, that which is beautiful, amiable, whatever your gifts may be, will be finally rejected, and good; though we should be as if we were disas reprobate silver, that will not stand the touch-approved-Having no occasion to give that proof of stone. The reader will easily observe that this our apostleship. For we can do nothing against kept under his body, lest while he preached to others, he himself should be adoкipoç, disowned and rejected by God, 1 Cor. ix. 27."-Whitby. But I trust, &c. But whatever be the case of any of you, I hope ye shall soon know that we are not reprobates—Are not disapproved of God, have not lost our evidence of the divine presence and favour. Paul exhorts the Corinthians A. M. 4064. A. D. 60. p 9 For we are glad, when we are || peace; and the God of love and A. M. 4064. weak, and ye are strong and this peace shall be with you. also we wish, even your perfection. ૧ 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to de struction. 11 Finally, brethren, farewell. Be perfect, be of good comfort, "be of one mind, live in 12 Greet one another with a holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. The Second Epistle to the Corinthians was written from Philippi, a city of Macedonia, by Titus and Lucas. 1 Cor. i. 10; Phil. ii. 2; iii. 16; 1 Pet. iii. 8.- Rom. xv. 33. 1 Pet. v. 14. P1 Cor. iv. 10; Chapter xi. 30; xii. 5, 9, 10.1 Thess. iii. 10.1 Corinthians iv. 21; Chap. ii. 3; x. 2; xii. 20, 21. Titus i. 13. Chap. x. 8.- Lu Romans xii. 16, 18; xv. 5; the truth-Neither against that which is just and Be of one mind—Desire, labour, pray for it, to the right, nor against those who walk, according to the utmost degree that is possible. Or, as to avro opatruths of the gospel. As if he had said, Walk as VELTE may be rendered, mind, or pursue the same becomes the gospel, and you shall have no need to thing; or set your affections on the same great obfear my power; for I have no power against those jects, namely, the glory of God, the success of his that so walk: but for the truth-In support of the gospel, your own salvation, and the salvation of gospel, and for spreading the knowledge of it; or, your fellow-creatures. Live in peace-One with anto encourage persons in the ways of piety and virtue, other, and, as far as possible, with all men; and the and to bring those into them that go astray there- God of love and peace shall be with you—Will grafrom. For we are glad when we are weak-When ciously own you for his children, and fix his resiwe appear so, having no occasion to use our aposto- dence among you. And in token of this concord, lic power; and ye are strong-In gifts and graces; harmony, and mutual affection, greet one another and this we wish, even your perfection-In faith, with a holy kiss-See on Rom. xvi. 16. All the love, and obedience, that you may fully reform saints salute you-That is, the Christians in the whatever is amiss, either in principle or practice; place from whence I now write, or those who are and that God would make you perfect in every good now with me. The grace--Or favour; of the Lord work to do his will, working in you that which is || Jesus Christ-By which alone we can come to the well pleasing in his sight, Heb. xiii. 21. There- Father; and the love of God-Manifested to you, fore I write these things-Thus largely, by way of and abiding in you; and the communion—Or felcounsel, caution, threatening, &c.; being absent-lowship; of the Holy Ghost-In all his gifts and That you may reform; lest-If you do not, that, graces; be with you all-Continually, henceforth, being present, I should use sharpness-Or severity; and for ever. Amen-So may it be. It is with great according to the divine and extraordinary power reason that this comprehensive and instructive blesswhich the Lord Christ hath given me for the edifi-ing is pronounced at the close of our solemn assemcation of his people, and not to the destruction of men's lives and comforts. Verses 11-14. Finally, brethren, farewell-Xaipere, rejoice; be happy; be perfect-Aspire to the highest degrees of Christian wisdom and grace, of knowledge, holiness, and usefulness. Be of good comfort-Filled with joy and peace through believing, and abounding in hope of the glory of God, through the power of the Holy Ghost, Rom. xv. 13. || 264 || blies. And it is a very indecent thing to see so PREFACE то THE EPISTLE TO THE GALATIANS. THIS THIS epistle was written, not as most of St. Paul's epistles are, to the Christians of a particular city, but to those of a whole country, called Galatians, as being the descendants of those Gauls who, finding their own country too strait for them, left it, after the death of Alexander the Great, in quest of new settlements. A body of these, proceeding eastward along the Danube, entered Thrace, and passed over the Bosphorus into the Lesser Asia; in the middle of which they settled, namely, in a country given them by Nicomedes, king of Bithynia, in reward of their assisting him to subdue his brother Zipetes, with whom he was at war. This country, afterward called from them, "GalloGræcia," or "Galatia," was bounded on the west by Phrygia, on the north by Paphlagonia, on the east by the river Halys, and on the south by Lycaonia. It anciently contained twenty-two noted cities, the principal of which was Ancyra. About A. M. 3824 the Romans ravaged Galatia, and about A. D. 25 it was reduced, with some places adjacent, into a Roman province. The inland situation of this country preventing its inhabitants from having much intercourse with more civilized nations, the Gauls, who settled in it, continued long a rude and illiterate people, speaking the language of the country from whence they came. So Jerome, who lived six hundred years after that people settled themselves in Asia, informs us; observing, that in his time the language of the Galatians was the same with that which he had heard spoken when he was at Treves, or Triers. It is probable the gospel was first introduced into Galatia by Paul, and that about A.D. 53; (see Acts xvi. 6;) when passing through that country, he was received with great affection by the inhabitants thereof, and made the instrument of converting many of them from heathenism to Christianity, and of planting several churches among them, called, in the inscription of this letter, the "churches of Galatia." These churches, when he visited those parts again in his next progress, about A. D. 56, he had an opportunity of confirming in the doctrine he had before taught them, Acts xviii. 23; Gal. iv. 13-15. But, from the contents of this epistle, it appears that not long after he had preached the gospel with such success to them, and had left them, certain Judaizing zealots came among them, and, like those mentioned Acts xv., taught that it was necessary they should be circumcised, and should observe the whole ritual law of Moses, in order to their salvation. What these false teachers seem to have chiefly aimed at was to draw the Galatian believers from the truth as it is in Jesus, with respect to the great doctrine of justification, which they grossly perverted. And the better to accomplish their design, they did all they could to lessen the character and reputation of St. Paul as an apostle, and to raise theirs on the ruins of his; representing him as one who, if he was to be acknowledged as an apostle, yet was much inferior to the others, and particularly to Peter, James, and John, whose followers, it is likely, they pretended to be; and who, they affirmed, inculcated the necessity of circumcision, and the observance of the Mosaic ceremonies as they did; nay, and that St. Paul himself sometimes both practised and recommended these rites, though at other times he opposed them. The first part, therefore, of this epistle is employed by the apostle in vindicating himself and his doctrine; proving, 1. That he had it immediately from Christ himself, and that he was not inferior to the other apostles; 2. That it was the very same which the other apostles preached; and, 3. That his practice was consistent with his doctrine. In the second part he produces proofs from the Old Testament, that the law and all its ceremonies were abolished by Christ. The third part contains practical inferences, closed with his usual benediction. To be a little more particular: the PREFACE TO THE EPISTLE TO THE GALATIANS. epistle contains, I. The inscription, chap. i. 1-5. II. The calling of the Galatians back to the true gospel; wherein he, 1. Reproves them for leaving it, verses 6-10. 2. Asserts the authority of the gospel he had preached, who of a persecutor was made an apostle by an immediate call from Heaven; (verses 11-17;) and was no way inferior to Peter himself, verse 18-chap. ii. 21. 3. He defends justification by faith, and again reproves the Galatians, chap. iii. 1-iv. 11. 4. Explains the same things by an allegory, taken out of the law itself, verses 12-31. 5. Exhorts them to maintain their liberty; (chap. v. 1-12 ;) warns them not to abuse it, and admonishes them to walk not after the flesh, but after the Spirit, verses 13-chap. vi. 10. III. The conclusion, verses 11-18. As to the time when this epistle was written, we may infer from chap. i. 6, where the apostle expresses to the Galatians his concern and wonder that they were so soon perverted from the doctrine he had preached, that it must have been written not long after he had been among them; and as no hint is given, through the whole of it, that when he wrote it he had been with them more than once, it is most reasonable to conclude that it was written before his second journey to Galatia, mentioned Acts xviii. 23, and consequently not later than A. D. 56. 266 b |