1 Corinthians 16

1. But concerning the collection Luke relates (Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, (Galatians 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also — that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method — by which he designed to cut off all hinderances and impediments.

2. On one of the Sabbaths. The end is this — that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable — that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, ( κατὰ μίαν σαββάτων ,) Chrysostom explains to mean — the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom — that the term Sabbath is employed here to mean the Lord’s day, (Revelation 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord’s day was made choice of, chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor — not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere (Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, and not with a view to polity or external order. Treasuring up I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. For although θησανρίζειν means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say — “What riches you give away, those alone you shall always have, how much more ought that consideration to have influence among us, who are not dependent on the gratitude of men, but have God to look to, who makes himself a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? (Proverbs 19:17.) Hence this statement of Paul corresponds with that saying of Christ — Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths. (Matthew 6:20.) According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. Erasmus renders it, What will be convenient. Neither the one nor the other pleased me, for this reason — that the proper signification of the word brings out a meaning that is much more suitable; for it means — to go on prosperously. Hence he calls every one to consider his ability — “Let every one, according as God hath blessed him, lay out upon the poor from his increase.”

3. And when I come As we are cheerful in giving, when we know for certain, that what we give is well laid out, he points out to the Corinthians a method, by which they may be assured of a good and faithful administration — by selecting approved persons, to whom they may intrust the matter. Nay more, he offers his own services, if desired, which is an evidence that he has the matter at heart.

5. When I shall pass through Macedonia The common opinion is, that this espistle was sent from Philippi. Persons coming thence to Corinth by land, required to pass through Macedonia; for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might, instead of going by land, have gone thither by sea, but he was desirous to visit the Macedonian Churches, that he might confirm them in passing. So much for the common opinion. To me, however, it appears more probable, that the epistle was written at Ephesus; for he says a little afterwards, that he will remain there until Pentecost, (1 Corinthians 16:8) ; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. (1 Corinthians 16:19.) Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. (2 Corinthians 2:13.) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt that he was at Ephesus at that time: thence he could sail by a straight course to Achaia. For visiting Macedonia, a long circuit was needed, and a more disagreeable route. Accordingly he lets them know that he will not come to them by a direct course, as he required to go through Macedonia To the Corinthians, however, he promises something farther — that he would make a longer stay with them By this he shows his affection towards them. For what reason had he for delay, except that he was concerned as to their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be conducted forward by them in the way of kindness; for he says this from confidence in their friendship. After saying everything, however, he subjoins this limitation — if the Lord permit With this reservation, saints ought to follow up all their plans and deliberations; for it is an instance of great rashness to undertake and determine many things for the future, while we have not even a moment in our power. The main thing indeed is, that, in the inward affection of the mind, we submit to God and his providence, whatever we resolve upon; but at the same time, it is becoming that we should accustom ourselves to such forms of expression, that whenever we have to do with what is future we may make everything depend on the divine will.

1 Corinthians 16:8-12

8. But I will tarry at Ephesus until Pentecost.

8. Commorabor autem Ephesi usque ad Pentecosten.

9. For a great door and effectual is opened unto me, and there are many adversaries.

9. Nam ostium milli aperture est magnum et efficax, et adversarii multi.

10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do

10. Quodsi venerit Timotheus, videte, ut absque metu sit apud vos: opus enim Domini operatur, quemadmodum et ego.

11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.

11. Ne quis igitur eum spernat: sed prosequamini eum cum pace, ut veniat ad me: exspecto enim eum cum fratribus.

12. As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

12. Porro de Apollo fratre, multum hortatus sum illum, ut veniret ad vos cum fratribus, at omnino non fuit voluntas nunc eundi: veniet autem, quam opportunitatem nactus erit.

8. I will remain. From this statement I have argued above, that this epistle was sent from Ephesus, rather than from Philippi. For the probability is, that the Apostle speaks of the place in which he was at the time, and not of a place, in going to which he would require to make a long circuit; and farther, in passing through Macedonia, it would have been necessary to leave Corinth when already in the neighborhood of it, and cross the sea in order to reach Ephesus. He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason — in order that they may wait for him the more patiently. Erasmus has preferred to render it — until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects, that there was as yet no day of Pentecost appointed among Christians, as it is now celebrated; and this I grant. He says, that it ought not to be understood as referring to the Jewish solemnity, because in various instances he annuls and condemns the superstitious observance of days. (Galatians 4:10; Romans 14:5; Colossians 2:16, 17.) I do not concede to him, however, that Paul celebrated that day at Ephesus from being influenced by a superstitious regard to the day, but because there would be a larger assembly at that time, and he hoped that, in that way, an opportunity would be presented to him of propagating the gospel. Thus, when he was hastening forward to Jerusalem, he assigned as the reason of his haste, that he might arrive there at Pentecost, (Acts 20:16;) but while others presented themselves there for the purpose of sacrificing according to the ritual of the law, he himself had another object in view — that his ministry might be the more useful in proportion to the largeness of the attendance. It were, however, an excessively poor meaning to understand Paul here as simply specifying fifty days. Besides, when he expressly says τὴν πεντηκοστήν (the Pentecost,) he cannot but be understood as speaking of a particular day. As to this festival, see Leviticus 23:16

9. For a great and effectual door is opened to me. He assigns two reasons for remaining for a longer time at Ephesus — 1st, Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number of adversaries that were there, his presence was particularly required. “I shall do much good by prolonging my stay here for a little while, and were I absent, Satan would do much injury.” In the first clause, he makes use of a metaphor that is quite in common use, when he employs the term door as meaning an opportunity. For the Lord opened up a way for him for the furtherance of the gospel. He calls this a great door, because he could gain many. He calls it effectual, inasmuch as the Lord blessed his labor, and rendered his doctrine effectual by the power of His Spirit. We see, then, how this holy man sought everywhere Christ’s glory, and did not select a place with a view to his own convenience or his own pleasure; but simply looked to this — where he might do most good, and serve his Lord with most abundant fruit; and in addition to this, he did not merely not shrink back from hardships, but presented himself, of his own accord, where he saw that he would have to contend more keenly, and with greater difficulty. For the reason why he remained was, that many adversaries were at hand; and the better equipped he was for enduring their assault, he required to be so much the better prepared, and the more resolute.

10. But if Timothy come. He speaks as if he were not as yet certain as to his coming. Now he charges them as to Timothy, so that he may be with them in safety — not as though he were in danger of his life among them, but because he would have enemies of Christ to oppose him. He wishes, therefore, that they should carefully take heed that no injury be done to him. He adds the reason — for he worketh the work of the Lord Hence we infer, that the Church of Christ ought to be concerned for the preservation of the lives of ministers. And assuredly, it is reasonable, that, in proportion as an individual is endowed with superior gifts for the edification of believers, and applies himself to it the more strenuously, his life ought to be so much dearer to us. The clause — as I also do, is made use of, either to express his excellence, or simply to point out the similarity as to office, inasmuch as both labored in the word.

11. Let no man, therefore, despise him Here we have a second charge, that they may not despise him — perhaps because he was as yet of a youthful age, which usually draws forth less respect. He wishes them, therefore, to take care, that there be no hinderance in the way of this faithful minister of Christ being held in due esteem — unless, perhaps, it be that Paul reckoned this very thing to be an evidence of contempt, if they were not concerned, as it became them to be, in reference to his life. This injunction, however, appears to include something farther, that they should not undervalue Timothy, from ignorance of his worth. In the third place, he charges them to conduct him forward in peace, or, in other words, safe from all harm, for peace here means safety.

12. As to our brother Apollos. He had succeeded Paul in the work of building up the Corinthians; and hence he has in previous passages ascribed to him the office of watering. (1 Corinthians 3:6, and Acts 19:1.) He now states a reason why he does not come with the others, and he states the reason of this, in order that the Corinthians may not suspect that he had been hindered by him. For the better he was known by them, they were so much the more favourably disposed towards him, and they would be the more ready to conjecture, that matters had been designedly contrived, that he should not go to them, in consequence of offense having been taken. They might, at least, be prepared to inquire among themselves: “Why has he sent these persons to us rather than Apollos?” He answers, that it was not owing to him, inasmuch as he entreated him; but he promises that he will come as soon as he has opportunity.

1 Corinthians 16:13-24

13. Watch ye, stand fast in the faith, quit you like men, be strong.

13. Vigilate, state in fide, viriliter agite, robusti estote.

14. Let all your things be done with charity.

14. Omnia vestra in caritate fiant.

15. I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)

15. Hortor autem vos, fratres, nostis domum Stephanae, primitias esse Achaiae, atque ut se in ministerium sanctorum ordinaverint:

16. That ye submit yourselves unto such, and to every one that helpeth with us , and laboureth.

16. Ut etiam subiecti sitis tallbus, et omnibus qui cooperantur et laborant.

17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on our part they have supplied.

17. Gaudeo autem de praesentia Stephanie, et Fortunati, et Achaici: quia quod deerat a vobis, ipsi suppleverunt.

18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

18. Refocillarunt enim spiritum meum et vestrum: agnoscite ergo tales.

19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

19. Salutant vos Ecclesiae Asiae: salutant vos multum in Domino Aquila et Priscilla cum domestica eorum Ecclesia.

20. All the brethren greet you. Greet ye one another with an holy kiss.

20. Salutant vos fratres omnes: salutate vos invicem in osculo sancto.

21. The salutation of me Paul with mine own hand.

21. Salutatio mea manu Pauli.

22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

22. Si quis non amat Dominum Iesum Christum, sit anathema maranatha.

23. The grace of our Lord Jesus Christ be with you.

23. Gratia Domini Iesu Christi sit vobiscum.

24. My love be with you all in Christ Jesus. Amen.

24. Dilectio mea cum vobis omnibus in Christo Iesu. Amen.

The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.

Ad Corinthios prior missa fuit e Philippis per Stephanam, et Fortunatum, et Andronicum, et Timotheum.

13. Watch ye . A short exhortation, but of great weight. He exhorts them to watch, in order that Satan may not oppress them, finding them off their guard. For as the warfare is incessant, the watching requires to be incessant too. Now watchfulness of spirit is this — when, free and disentangled from earthly cares, we meditate on the things of God. For as the body is weighed down by surfeiting and drunkenness, (Luke 21:34,) so as to be fit for nothing, so the cares and lusts of the world, idleness or carelessness, are like a spiritual surfeiting that overpowers the mind. The second thing is that they persevere in the faith, or that they hold fast the faith, so as to stand firm; because that is the foundation on which we rest. It is certain, however, that he points out the means of perseverance — by resting upon God with a firm faith. In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fourthly to strengthen themselves, or gather strength. For where we render it be strong, Paul makes use of only one word, which is equivalent to strengthen yourselves.

14. Let all your things be done in love Again he repeats what is the rule in all those transactions, in which we have dealings with one another. He wishes, then, that love shall be the directress; because the Corinthians erred chiefly in this respect — that every one looked to himself without caring for others.

15. Ye know the house of Stephanas We know, from daily experience, of what advantage it is, that those should have the highest authority, whom God has adorned with the most distinguished gifts. Accordingly, if we wish to secure the welfare of the Church, let us always take care that honor be conferred upon the good: let their counsels have the greatest weight; let others give way to them, and allow themselves to be governed by their prudence. This Paul does in this instance, when admonishing the Corinthians to show respect to the house of Stephanas. Some manuscripts add, and Fortunatus. For God manifests himself to us when he shows us the gifts of his Spirit. Hence, if we would not appear to be despisers of God, let us voluntarily submit ourselves to those, on whom God has conferred superior gifts. Now, that they may be the more inclined to put honor upon that house, (for as to the other, it appears to me to be, in this place at least, a spurious addition,) he reminds them that they were the first-fruits of Achaia, that is, that the household of Stephanas were the first that had embraced the gospel. Not indeed as though the first in order of time were in every case superior to the others, but where there is perseverance along with this, it is with good reason, that honor is conferred upon those, who have in a manner paved the way for the gospel by promptitude of faith. It must be observed, however, that he dignifies with this honorable title those, who had consecrated to believers their services and resources. For the same reason, he bestows commendation a little afterwards upon Fortunatus and Achaicus, that, in proportion to a man’s superiority of excellence, he might be held so much the more in esteem, that he might be able to do the more good. Farther, in order that the Corinthians may be the more disposed to love them, he says, that what had been wanting on the part of their entire Church had been compensated for by their vicarious services.

19. With the Church that is in their house A magnificent eulogium, inasmuch as the name of the Church is applied to a single family! At the same time it is befitting, that all the families of the pious should be regulated in such a manner as to be so many little Churches. As to the term Congregation, which Erasmus has used in preference, it is foreign to Paul’s design; for it was not his intention to designate a crowd of persons by a mere common term, but to speak in honorable terms of the management of a Christian household. His saluting them in the name of Aquila and Priscilla, confirms what I have noticed above — that the Epistle was written at Ephesus, not at Philippi. For Luke informs us, that they remained at Ephesus, when Paul went elsewhere. (Acts 18:19.)

20. Salute one another with a holy kiss. The practice of kissing was very common among the Jews, as is manifest from the Scriptures. In Greece, though it was not so common and customary, it was by no means unknown; but the probability is, that Paul speaks here of a solemn kiss, with which they saluted each other in the sacred assembly. For I could easily believe, that from the times of the Apostles a kiss was used in connection with the administration of the Supper; in place of which, among nations that were somewhat averse to the practice of kissing, there crept in the custom of kissing the patine. However this may be, as it was a token of mutual love. I have no doubt, that Paul meant to exhort them to the cultivation of good-will among themselves — not merely in their minds and in needful services, but also by that token, provided only it was holy, that is, neither unchaste nor deceitful, — though, at the same time, holy may be taken to mean sacred.

22. If any man love not the Lord Jesus The close of the Epistle consists of three parts. He entreats the grace of Christ in behalf of the Corinthians: he makes a declaration of his love towards them, and, with the severest threatening, he inveighs against those that falsely took upon themselves the Lord’s name, while not loving him from the heart. For he is not speaking of strangers, who avowedly hated the Christian name, but of pretenders and hypocrites, who troubled the Churches for the sake of their own belly, or from empty boasting. On such persons he denounces an anathema, and he also pronounces a curse upon them. It is not certain, however, whether he desires their destruction in the presence of God, or whether he wishes to render them odious — nay, even execrable, in the view of believers. Thus in Galatians 1:8, when pronouncing one who corrupts the Gospel to be accursed, he does not mean that he was rejected or condemned by God, but he declares that he is to be abhorred by us. I expound it in a simple way as follows: “Let them perish and be cut off, as being the pests of the Church.” And truly, there is nothing that is more pernicious, than that class of persons, who prostitute a profession of piety to their own depraved affections. Now he points out the origin of this evil, when he says, that they do not love Christ, for a sincere and earnest love to Christ will not suffer us to give occasion of offense to brethren. What he immediately adds — Maranatha, is somewhat more difficult. Almost all of the ancients are agreed, that they are Syriac terms. Jerome, however, explains it: The Lord cometh; while others render it, At the coming of the Lord, or, Until the Lord comes. Every one, however, I think, must see how silly and puerile is the idea, that the Apostle spoke to Greeks in the Syriac tongue, when meaning to say — The Lord has come. Those who translate it, at the coming of the Lord, do so on mere conjecture; and besides, there is not much plausibility in that interpretation. How much more likely it is, that this was a customary form of expression among the Hebrews, when they wished to excommunicate any one. For the Apostles never speak in foreign tongues, except when they repeat anything in the person of another, as for example, Eli, Eli, lammah sabathani, (Matthew 27:46,) Talitha cumi, (Mark 5:41,) and Ephphata, (Mark 7:34,) or when they make use of a word that has come into common use, as Amen — Hosanna. Let us see, then, whether Maranatha suits with excommunication. Now Bullinger, on the authority of Theodore Bibliander, has affirmed, that, in the Chaldee dialect, Maharamata has the same meaning as the Hebrew term חרם , cherem, (accursed,) and I was myself at one time assured of the same thing by Wolfgang Capito, a man of blessed memory It is nothing unusual, however, for the Apostles to write such terms differently from the way in which they are pronounced in the language from which they are derived; as may be seen even from the instances brought forward above. Paul, then, after pronouncing an anathema on those who do not love Christ, deeply affected with the seriousness of the matter, as if he reckoned that he had not said enough, added a term that was in common use among the Jews, and which they made use of in pronouncing a sentence of anathema — just as if, speaking in Latin, I should say, “I excommunicate thee,” but if I add — “and pronounce thee an anathema,” this would be an expression of more intense feeling. END OF THE COMMENTARIES ON THE FIRST EPISTLE.

COMMENTARIES

ON THE

SECOND EPISTLE OF PAUL THE APOSTLE

TO

THE CORINTHIANS

BY JOHN CALVIN

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR'S FRENCH VERSION

BY THE REV. JOHN PRINGLE

CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI

http://www.ccel.org

TRANSLATOR’S PREFACE.

The Epistles Of Paul To The Corinthians contain more of admonition and reproof than most of his other Epistles. While The Church Of Corinth was more than ordinarily distinguished in respect of spiritual gifts, it had fallen into corruptions and abuses, from which the other Churches appear to have been, to a great extent, free. There is, accordingly — as might be expected — in these Epistles, more frequent reference to local evils, than in most of the other Epistles of the New Testament. They are not, however, on that account the less adapted for general utility. While the reproofs which they contain were occasioned by the corrupt state of a particular Church, they will be found to involve general principles of the highest importance to the Church of Christ under all circumstances. The Epistles to the Corinthians “have,” says Dr. Guyse, in his Preface to the Second Epistle, “some advantages that are not to be met with in any other part of the word of God, as they may be deemed the seat of divine directions, relating to the spiritual privileges, rights, and powers, worship and discipline of the Churches of Christ; to the purity of doctrines, manners, and celebrations of Gospel ordinances; and to the unity, peace, and order, mutual watch and care, and religious respect to faithful pastors, that ought to be preserved among them.”

As, in the perusal of the four Gospels, the attentive reader can scarcely fail to observe, that many of the instructive sayings of our blessed Lord, which are placed on record by the Evangelists, arose naturally out of occurrences of an accidental nature, — though taking place under the watchful superintendence of him

without whom not even a sparrow falleth on the ground, (Matthew 10:29,)

— so we find a large portion of the invaluable directions furnished in the Epistles of the New Testament for the regulation of the Church in every subsequent age, presented incidentally — as if suggested to the mind of the sacred writer by corruptions of doctrine and practice, into which some particular Church in the primitive age had been left to fall. While the unhappily corrupt state of the Church of Corinth, as indicated in the two Epistles addressed to it, tended to mar, in no inconsiderable degree, the prosperity of the cause of Christ in that city, and was an occasion of poignant grief to the mind of Paul, who felt the more solicitous for their welfare from his sustaining to them the relationship — not simply of an instructor, but of a father, (1 Corinthians 4:15,) the flagrant abuses which had crept in among them were, in the providence of God, overruled for good to the Church of Christ generally, by giving occasion for a fuller development than might otherwise have been necessary, of some of the most important principles of practical Christianity.

The Epistles to the Church of Corinth are a portion of Paul’s writings, which, as is justly observed by Dr. Alexander, in his Preface to Billroth on the Corinthians, “occupies a very important place in the sacred canon. Besides containing some loca classica upon several of the most essential positions in doctrinal theology, such, for instance, as the deity of Christ, the personality and agency of the Holy Spirit, the resurrection of the body, etc., the two Epistles to the Corinthians may be regarded as constituting the great code of practical ethics for the Christian Church. In this respect they stand to the science of practical theology in a relation analogous to that occupied by the Epistles to the Romans, the Galatians, and the Hebrews, to the science of systematic divinity; they contain the fullest development of those principles on which that science must rest, and the practices which its rules are to authorize or inculcate.”

What increases not a little the utility of Paul’s Epistles to the Corinthian Church is the circumstance that the latter Epistle was written by him a considerable time (about a year, it is generally supposed) subsequently to the former, when opportunity had been given for the Apostle’s receiving accounts as to the effect produced upon the minds of the Corinthians by the faithful, though at the same time affectionate counsels and admonitions, which he had addressed to them in his first Epistle. The Apostle had been intensely anxious as to the effect, which his former Epistle might produce on the minds of the Corinthians. While his authority as an Apostle, and that too in a Church which he had himself planted, was at stake, he was, we may believe, chiefly concerned for the purity of doctrine and discipline, as in danger of being seriously impaired by the corrupt state of the Church of Corinth. With feelings of deep solicitude he left Ephesus, where it is generally believed he wrote his first Epistle to the Corinthian Church, and proceeded to Troas, a sea-port town on the coast of the AEgean Sea, hoping to meet with Titus there on his return from Corinth. Disappointed in this expectation, he went forward to Macedonia, where he at length met with Titus, and received most gratifying accounts as to the favorable reception, which his former Epistle had met with from the Corinthians, and the salutary effect which it had produced in remedying, to a great extent., the evils that he had found occasion to censure.

It must have afforded to the mind of the Apostle no ordinary satisfaction to learn, that his admonitions and reproofs had awakened in the minds of the Corinthians the most poignant grief in reflecting on the unworthy part which they had acted — that they had manifested unabated esteem and affection toward him as their spiritual father — that they had, in accordance with his instructions, excluded from their society a gross offender, whose unnatural crime they had too long connived at; and farther, that the exercise of discipline in that painful case had been most salutary in its effects upon the offender himself, so that the Apostle, from what he had learned as to the evidences of repentance, was now prepared to instruct the Corinthian Christians to receive him back, without hesitation or delay, into their fellowship. He had, also, the satisfaction of learning, that his exhortations, in the close of his former Epistle, to liberality in contributing for the relief of the “poor saints at Jerusalem,” had been promptly and cheerfully responded to. While Paul’s second Epistle to the Corinthians furnishes in these and other respects, express proofs of the beneficial effects of his former Epistle, his entire silence in the latter Epistle in reference to various evils unsparingly censured by him in the former, gives reason to believe that, in connection with these also, a more hopeful state of matters had begun to appear. Among these we may notice their party contendings, their vexatious lawsuits, their corrupt administration of the Sacred Supper, their disorderly exercise of spiritual gifts, and, in fine, their erroneous views on the important subject of the resurrection.

Thus “the success” of the first Epistle to the Corinthians, as is justly observed by Barnes, in the Introduction to his Notes on that Epistle, “was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the Church. The whole Church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform. (2 Corinthians 7:9-11.) The authority of the Apostle was recognised, and his Epistle read with fear and trembling. (2 Corinthians 7:15.) The act of discipline which he had required on the incestuous person was inflicted by the whole Church. (2 Corinthians 2:6.) The collection which he had desired, (1 Corinthians 16:1-4,) and in regard to which he had boasted of their liberality to others, and expressed the utmost confidence that it would be liberal, (2 Corinthians 9:2, 3,) was taken up agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind. (2 Corinthians 7:13, 14.) Of the success of his letter, however, and of their disposition to take up the collection, Paul was not apprised until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of things in the Church at Corinth. (2 Corinthians 7:4-7, 13.) Never was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successful way.”

At the same time, Paul’s second Epistle to the Corinthian Church is of a mixed character, being designed in part to rectify evils still existing among them, and to vindicate the Apostle from injurious aspersions, thrown out against him by the false teachers. In various parts of the Epistle, but more particularly toward the close, he establishes his claims to apostolical authority.

A succinct view of the general tenor and design of this Epistle is given by Poole, in his Annotations, in the following terms: — “ The occasion of his” (Paul’s) “writing this second Epistle seemeth to be partly the false teachers aspersing him:

1. As an inconstant man, because he had promised to come in person to Corinth, and was not yet come; the reason of which he showeth, 2 Corinthians 1, was not levity, but the troubles he met with in Asia, and his desire to hear that they had first reformed the abuses he had taxed them for.

2. As an imperious man, because of the incestuous person against whom he had wrote; which charge he avoids, by showing the necessity of his writing in that manner, and giving new orders for the restoring him, upon the repentance he had showed.

3. As a proud and vain-glorious man.

4. As a contemptible person — base in his person, as he expresseth it.

The further occasions of his writing were — to commend them for their kind reception of, and compliance with, the precepts and admonitions of his former Epistle, and their kind reception of Titus — as also to exhort them to a liberal contribution to the necessities of the saints in Judea, to which they had showed their forwardness a year before; and his hearing that there was yet a party amongst them bad enough, that went on vilifying him and his authority, as well as in other sinful courses; against whom he vindicateth himself, magnifying his office, assuring them that he was about to come to Corinth, when they should find him present, such as being absent he had by his letters declared himself, if they were not reformed.

“The substance, therefore, of this Epistle, is partly apologetical, or excusatory, where he excuseth himself for his not coming to Corinth so soon as he thought, and for his so severe writing as to the incestuous person — partly hortatory, where he persuadeth them more generally to walk worthy of the gospel; more specially (2 Corinthians 8:9) to a liberal contribution to the saints — partly minatory or threatening, where he threateneth severity against those whom, when he came amongst them, he should find contumacious and impenitent offenders. He concludes the Epistle (as usually) with a salutation of them, pious exhortations to them, and a prayer for them.”

Calvin, it will be observed, dedicates his Commentary on the second Epistle to the Corinthians to Melchior Wolmar, a man of great celebrity, under whom Calvin acquired a knowledge of the Greek language. “The academy of Bourges,” says Beza, in his Life of Calvin, “had [...] acquired great celebrity through Andrew Alciat, (undoubtedly the first lawyer of his age,) who had been invited to it from Italy. Calvin thought right to study under him also. He accordingly went thither, and on grounds both religious and literary, formed a friendship with Melchior Wolmar, a German from Rothweil, and professor of Greek. I have the greater pleasure in mentioning his name, because he was my own teacher, and the only one I had from boyhood up to youth. His learning, piety, and other virtues, together with his admirable abilities as a teacher of youth, cannot be sufficiently praised. On his suggestion, and with his assistance, Calvin learned Greek. The recollection of the benefit which he thus received from Wolmar he afterwards publicly testified, by dedicating to him his Commentary on the First” ( Second ) “Epistle to the Corinthians.”

The circumstances connected with his attendance on the instructions of that distinguished teacher are interesting, as giving occasion to mark the leadings of providence in preparing Calvin for the important work, which was afterwards assigned him in the Church of Christ. His father had originally intended him for the ministry, and procured for him a benefice in the cathedral church of Noyon, and afterwards the rectory of Pont-Eveque, the birthplace of his father.

Not long afterwards, however, his father resolved to send him to study civil law, as a more likely means of worldly preferment, while in the mean time Calvin, having been made acquainted with the doctrines of the reformed faith by one of his own relations, Peter Robert Olivet, had begun to feel dissatisfied with the Romish Church, and had left off attendance on the public services of the Church. With the view of devoting himself to the study of law, he removed to Orleans, and placed himself under the tuition of Peter De L’etoile, a French lawyer of great celebrity, and made in a short time surprising progress, so that very frequently, in the absence of the professors, he supplied their place, and was regarded as a teacher rather than a pupil. He afterwards went to Bourges, with the view of prosecuting the study of law under the celebrated Andrew Alciat. While there he formed, as is stated in the foregoing extract from Beza’s Life of Calvin, an intimate friendship with Melchior Wolmar, his instructor in the Greek tongue. Having received intimation of the sudden death of his father, he broke off abruptly the studies in which he was engaged, and having returned to Noyon, his native town, he soon afterwards devoted himself to other and higher pursuits. The study of civil law, to which he had devoted himself for a time, in compliance with his father’s wishes, though ultimately abandoned, was not without its use, in connection with those sacred pursuits to which his subsequent life was devoted. It may be interesting to the reader to observe unequivocal evidences of this, as furnished in the following encomiums pronounced upon Calvin by two eminent writers of sound and unbiassed judgment: —

“A founder,” says Hooker, “it” (the Presbyterian polity) “had, whom, for mine own part, I think incomparably the wisest man that ever the French Church did enjoy, since the hour it enjoyed him. His bringing up was in the study of the civil law. Divine knowledge he gathered, not by hearing and reading, so much as by teaching others. For, though thousands were debtors to him as touching knowledge in that kind, yet he to none but only to God, the Author of that most blessed fountain, the Book of Life, and of the admirable dexterity of wit, together with the helps of other learning, which were his guide.” “Calvin,” says M. D’alembert, “who with justice enjoyed a high reputation, was a scholar of the first order. He wrote in Latin as well as is possible in a dead language, and in French with a purity that was extraordinary for his time. This purity, which is to the present day admired by our critics, renders his writings greatly superior to almost all of the same age; as the works of MM. de Port Royal are still distinguished on the same account, from the barbarous rhapsodies of their opponents and contemporaries. Calvin being a skilful lawyer, and as enlightened a divine as a heretic can be, drew up, in concert with the magistrates, a code of laws,” etc.

While Calvin’s large acquirements in the study of civil law were thus eminently serviceable in other and higher departments of labor, the other branch of study cultivated by him while at Bourges — the knowledge of the Greek tongue — was more directly fitted to prepare him, though he little thought of it at the time, for the sacred pursuits in which Providence called him to engage, with devotedness and success, in after years. Under the tuition of Wolmar, he appears to have applied himself to the study of the Greek language with the greatest diligence and ardour. “He did not indeed,” says Tholuck, “learn Greek before his residence in Bourges, but he could not have been then, at most, more than twenty-two years old; and it is not therefore strange, that, with his resolute spirit, he made himself complete master of it.” His instructor in this department, Melchior Wolmar, was a man of distinguished talent, and of high moral worth. Beza, who, as we have seen, expresses in his Life of Calvin, in the strongest terms, his esteem for Wolmar, his sole instructor, has furnished in his Icones , (French edition,) entitled, “ Les vrais Pourtraits des Hommes illustres ,” ( à Génève 1581, pp. 148-51,) the following interesting sketch of the leading particulars of the life of this distinguished man.

“Melior Wolmar of Rotweil, Professor of Civil Law, and of the Greek Language, in the University of Tübingen, (originally called Melchior, but latterly Joachim Camerarius, a very learned personage, and also Professor of Literature in Tübingen, admiring the probity of Wolmar, softened the name and changed it thus,) was born at Rotweil, which is an allied town of the Cantons, was brought up at Berne, and studied at Paris, where he immediately became well known for his admirable expertness in the Greek and Latin languages, as also in the town of Orleans, and more particularly at Bourges, where, being in the pay of Margaret Of Valois, Queen Of Navarre, and Duchess of Berry, he read in Greek and in Latin, was admitted as teacher by the advice of Andrew Alciat, the prince of lawyers in our times. Farther, his house was frequented by men that were learned and fearers of God, among whom must be numbered John Calvin, who had no hesitation in placing himself under Wolmar, to learn from him the Greek language, he having opened a school expressly for certain young men of good family and of great hope, in which he succeeded so admirably, that there could not have been found a man better qualified for the successful training of youth, and there was no one who had educated in a proper manner so large a number as he had done.

“France would have reaped more fruits of Melior’s industry, had not the persecutions that arose against the Church of God, and respect for Ulrich, Duke Of Wittemberg, by whom he was invited, drawn him away to Tübingen in the year 1535, when, having read in law, and having interpreted Greek authors during upwards of twenty years with great honor, he was at length permitted to resign. Having retired, with his wife, named Margaret, to Isne, a town belonging to that lady, he was attacked with paralysis, and at the end of some months, he and his wife (overcome as she was with grief) died on the same day — it being the will of God, that those whom a sacred friendship had held bound during the space of twenty-seven years complete, should be inclosed in the same tomb.

“He was an accomplished personage in all the gifts that are requisite for making a man accomplished. Above all he was amazingly charitable to the poor, and at the same time so remote from ambition, that, while he had the Greek and Latin languages at his command, he put to the press nothing but an elegant preface, introductory to the Grammar of Demetrius Chalcondyles.

“Having had in my childhood, as my preceptor, so distinguished a personage, (revered by me, while he lived, as my own father), I have bewailed his death, and that of his wife, in three Latin Epigrams, now rendered into French. He died at Isne in the year 1561, at the age of 64 years.

I. Vous, que le sainct lien de mariage assemble, En ces deux contemplez d’vn mariage heureux, L’exemplaire certain et rare tout ensemble, MELIOR, Marguerite, en mesme iour es cieux, Se virent esleuez. Ainsi ceux que la vie Auoit apariez eurent par mesme mort, La vie en mesme tombe à la mort asseruie, Attendant ce iour plaisant et lumineux, Que de l’heur eternel ils iouiront tous deux.

II. MELIOR, le meilleur, et le plus docte aussi Qu’ait bienheuré ce temps ci, Es tu donques couché, muet, dessous la charge D’vn tombeau pesant et large? Et ton disciple parle et demeure debout? Las! oui, mais iusques au bout Le viure et le parler desormais le martyre: Car son cœur rien ne desire, Sinon en mesme creux estre pres toy couché Puis qu’auec toy gist caché Le beau chœur des neuf sœurs, du ciel de fauorites, La douceur, les Charites.

III. Mausolee superbe, et vous, tant rechantees, En l’Egypte iadis Pyramides plantees, A iust occasion vous pouuez d’vn faux œil Regarder maintenant de ces deux le cercueil. Il n’y a rien meilleur que nostre Melior, La perle ou Marguerite est d’Inde le Thresor.

Calvin’s Commentary On The Second Epistle To The Corinthians appears to have been published by him only a few months after his Commentary on the First Epistle, his dedication to his Commentary on the Second Epistle bearing date 1st August 1546, while his first dedication to the Commentary on the First Epistle bears date 24th January 1546.

In Senebier’s Literary History of Geneva, quoted in Calvin on Genesis, (vol. 1.) a list of Calvin’s Commentaries is given in the order in which they are supposed to have been published. In that list the Commentary on the Epistle to the Romans is placed first in order, and is stated to have been published in 1540. Next in order is the “Commentary on all the Epistles of Paul,” which is stated to have been published in 1548. It will be observed, however, that while the Commentary on the Epistle to the Romans is supposed to have been published in 1540, the first dedication to the Commentary on the First Epistle to the Corinthians, and the dedication to the Commentary on the Second Epistle, both of them bear date 1546. It is stated by Beza in his Life of Calvin, that during the contentions which prevailed in the Church in 1548, and some preceding years, Calvin was “not only not idle, but, as if he had been living in retirement, wrote most learned commentaries on six of Paul’s Epistles.” The six Epistles referred to appear to have been the two Epistles to the Corinthians, and the Epistles to the Galatians, Ephesians, Philippians, and Colossians, Calvin’s Commentary on the last four of these having been published, as appears from the dedication prefixed to it, in 1548.

What is chiefly of importance to be observed, in connection with the respective dates of the Epistles above referred to, is the circumstance noticed by Beza — that Calvin wrote his “most learned Commentaries” on those Epistles “ as if he had been living in retirement, ” while in reality amidst scenes, which would have incapacitated any ordinary mind for such pursuits. In the careful study of these interesting portions of the Volume of Inspiration, Calvin’s devout mind found refreshment amidst scenes of turmoil; and we cannot doubt, that while preparing, under circumstances like these, his Commentaries on the Epistles to the Corinthians, and most of Paul’s other Epistles, he had ample experience of what he himself so beautifully expresses, when commenting on Psalm 119:50,

This is my comfort in my affliction, for thy word hath quickened me:

“The Prophet... had good reason for stating, that in the time of affliction the faithful experience animation and vigour solely from the word of God inspiring them with life. Hence, if we meditate carefully on his word, we shall live even in the midst of death, nor will we meet with any sorrow so heavy for which it will not furnish us with a remedy. And if we are bereft of consolation and succour in our adversities, the blame must rest with ourselves; because, despising or overlooking the word of God, we purposely deceive ourselves with vain consolation.”

J.P. Elgin, June 1849.

THE AUTHOR’S DEDICATORY EPISTLE.

TO THAT MOST ACCOMPLISHED MAN,

MELCHIOR WOLMAR RUFUS, LAWYER.

JOHN CALVIN

HEALTH.

Should you be disposed to charge me, not merely with neglect, but even with incivility, for not having written to you for so long a time, I confess I have scarcely any apology to offer. For if I were to allege that the distance between us is so great, and that, during fully five years, I have met with no one that was going in your direction, this indeed were true, but it would be, I readily acknowledge, but a lame excuse. It appeared to me, accordingly, that I could not do better than offer to you some compensation, that might make up for the errors of the past, and might at once set me clear from all blame. Here, then, you have a commentary on the Second Epistle of Paul to the Corinthians, prepared by me with as much care as was in my power. For I have no doubt that you will, in your kindness, accept of this as a sufficient compensation. At the same time there are other and weightier considerations, that have induced me to dedicate this to you.

First of all, I remember with what fidelity you cherished and strengthened the friendship, which had begun, (now long since,) in some small degree, to subsist between us — how generously you were prepared to lay out yourself and your services on my account, when you thought that you had an opportunity presented to you of testifying your affection towards me; how carefully you made offer to me of your assistance for my advancement, had not the calling in which I was at that time engaged prevented me from availing myself of it. Nothing, however, has had greater weight with me than the recollection of the first time I was sent by my father to learn civil law. Under your direction and tuition, I conjoined with the study of law Greek literature, of which you were at that time a most celebrated professor. And certainly it was not owing to you that I did not make greater proficiency; for, with your wonted kindness of disposition, you would have had no hesitation in lending me a helping hand for the completion of my course, had I not been called away by my father’s death, when I had little more than started. I am, however, under no small obligations to you in this respect, that I was initiated by you in the rudiments, at least, which were afterwards of great advantage to me. Hence I could not satisfy myself without leaving to posterity some memorial of my gratitude, and at the same time rendering to you some fruit, such as it is, of your labor. Farewell.

Geneva, 1 st August 1546.

THE ARGUMENT

ON THE

SECOND EPISTLE TO THE CORINTHIANS.

So far as we can judge from the connection of this Epistle, it appears that the first Epistle was not without some good effect among the Corinthians, but at the same time was not productive of so much benefit as it ought to have been; and farther, that some wicked persons, despising Paul’s authority, persisted in their obstinacy. For the fact of his being so much occupied, at one time in declaring his fidelity, and at another in maintaining the dignity of his office, is itself a token that they had not as yet been thoroughly confirmed. He himself, too, complains in express terms, that there were some that made sport of his former Epistle, instead of deriving benefit from it. Understanding, then, the condition of the Church among them to be such, and being detained by other matters, so as to be prevented from coming to them so soon as he had at that time contemplated, he wrote this Epistle from Macedonia. We are now in possession of the purpose which he had in view in writing this Epistle — that he might perfect what he had already begun, in order that he might, when he came, find every thing in proper order.

He begins, as he is wont, with thanksgiving, rendering thanks to God, that he had been marvellously rescued from the most imminent dangers, and at the same time he calls them to notice, that all his afflictions and distresses tended to their benefit and welfare, that he may the better secure their favor by this farther pledge of union, while the, wicked perversely took occasion from this to lessen his influence. Farther, when wishing to apologize for delaying to come to them, he declares that he had not changed his purpose from lightness or unsteadiness, and that he had not, for the purpose of deceiving, professed anything that he had not really had in view; for there was the same consistency to be seen by them in all his sayings, that they had had experience of in his doctrine. Here, too, he briefly notices, how stable and sure was the truth of his preaching, as being founded on Christ, by whom all the promises of God are fixed and ratified — which is a high recommendation of the gospel.

After this he declares, that the reason why he had not come was this, that he could not appear among them cheerful and agreeable. In this statement, he reproves those, who, from his change of purpose, took occasion to calumniate him. He accordingly throws the blame upon the Corinthians, as being not yet well prepared for receiving him. He shows, at the same time, with what fatherly forbearance he was actuated, inasmuch as he kept himself back from visiting their city for this reason — that he might not be under the necessity of exercising severity upon them.

Farther, lest any one should object, that he had in the mean time not at all refrained from handling the Corinthians severely in his writings, he apologizes for the vehemence that he made use of in his first Epistle, by saying that it was owing to others — they having shut him up to the necessity of this against his will. That this keenness had proceeded from a friendly disposition he satisfactorily shows, by ordering that the incestuous person himself, on whose account he had been much exasperated, should be received back into favor, having since that time given some evidence of repentance. Farther, he brings forward this additional evidence of his affection towards them, that he had no rest in his mind (2 Corinthians 2:13) until he had learned through means of Titus the state of their affairs, for an anxiety of this kind originates in affection.

Having had occasion, however, to make mention here of his journey to Macedonia, he begins to speak of the glory of his ministry. As, however, those darling Apostles, who endeavored to detract from him, had obtained an easy victory over him by trumpeting their own praises, that he may have nothing in common with them, and that he may at the same time beat down their foolish boasting, he declares that he derives commendation from the work itself, and does not borrow it from men. In the same passage, he extols in magnificent terms the efficacy of his preaching, and sets off to advantage the dignity of his Apostleship by comparing the gospel with the law, declaring, however, first of all, that he claimed nothing as his own, but acknowledged everything, whatever it might be, to have come forth from God.

After this he relates again, with what fidelity and integrity he had discharged the office intrusted to him, and in this he reproves those who malignantly reproached him. Nay more, rising still higher in holy confidence, he declares, that all are blinded by the devil, who do not perceive the lustre of his gospel. Perceiving, however, that the meanness of his person (as being contemptible) detracted much from the respect due to his Apostleship, embracing this favorable opportunity, he does not merely remove this occasion of offense, but turns it into an opposite direction, by saying, that the excellence of God’s grace shines forth so much the more brightly, from the circumstance that so valuable a

treasure was presented in earthen vessels. (2 Corinthians 4:7.)

Thus he turns to his own commendation those things which the malevolent were wont to cast up to him by way of reproach, because on his being weighed down with so many distresses, he always, nevertheless, after the manner of the palm tree, rises superior to them. He treats of this subject up to the middle of the fourth chapter, (2 Corinthians 4). As, however, the true glory of Christians lies beyond this world, he teaches that we must, by contempt of this present life and mortification of the outward man, set ourselves with the whole bent of our mind to meditation on a blessed immortality.

Farther, near the beginning of the fifth chapter, (2 Corinthians 5), he glories in this — that being actuated by such a disposition, he has nothing else as the object of his desire, than to have his services approved unto the Lord, and he entertains a hope, that he will have the Corinthians as witnesses of his sincerity. As, however, there was a danger of his being suspected of vanity, or arrogance, he again repeats, that he is constrained to this by the unreasonableness of wicked persons, and that it was not for his own sake, as though he were eager to retain their good opinion, but for the benefit of the Corinthians, to whom it was of advantage to have this opinion and persuasion; and he declares that he is concerned for nothing but their welfare. With the view of confirming this, he subjoins a universal statement, showing what ought to be the object aimed at by the servants of Christ — that, losing sight of themselves, they should live to the honor of their Lord; and at length he concludes, that everything except newness of life ought to be reckoned of no importance, so that he alone, who has denied himself, is to be held in esteem. From this he passes on to unfold the sum of the Gospel message, that by the magnitude and excellence of it he may stir up both ministers and people to a pious solicitude. This he does in the beginning of the sixth chapter, (2 Corinthians 6).

Here again, after having noticed how faithfully he discharged his office, he gently reproves the Corinthians, as being hinderances to themselves in the way of their reaping advantage. To this expostulation he immediately subjoins an exhortation, to flee from idolatry — from which it appears, that the Corinthians had not yet been brought so far as he wished. Hence it is not without good reason that he complains, that they had themselves to blame, inasmuch as they had not had their ears open to doctrine so plain. But lest he should, by pressing too severely their tender minds, dishearten or alienate them, he again assures them of his kind disposition towards them, and resuming his apology for severity, which he had left off in a manner abruptly, he brings it to a conclusion, though in a different way. For assuming greater confidence, he acknowledges that he is not dissatisfied with himself for having grieved them, inasmuch as he had done it for their good; while at the same time, by congratulating them on the happy issue, he shows them how cordially he desires their best interests. These things he treats of to the end of the seventh chapter, (2 Corinthians 7).

From the beginning of the eighth chapter, (2 Corinthians 8), to the end of the ninth , (2 Corinthians 9), he stirs them up to cheerfulness in giving alms, of which he had made mention in the last chapter of the first Epistle. He commends them, it is true, for having begun well, but lest the ardour of their zeal should cool in process of time, as often happens, he encourages them by a variety of arguments to go on perseveringly in the course on which they had entered.

In the tenth chapter, (2 Corinthians 10), he begins to defend himself, and his office as an Apostle, from the calumnies with which the wicked assailed him. And in the first place, he shows that he is admirably equipped with the armor that is requisite for maintaining Christ’s warfare. Farther, he declares, that the authority which he had exercised in the former Epistle was grounded on the assurance of a good conscience, and he shows them that he had no less power in his actions, when present, than authority in his words when absent. Lastly, by instituting a comparison between himself and them, he shows how vain their boasting is.

In the eleventh chapter, (2 Corinthians 11), he calls upon the Corinthians to renounce those depraved inclinations, by which they had been corrupted, showing them that nothing is more dangerous than to allow themselves to be drawn aside from the simplicity of the Gospel. The fact of his having begun to be somewhat disesteemed among them, while others had been more favorably received by them, had arisen, as he shows, not from any fault on his part, but from their being haughty or nice to please; inasmuch as those others had brought them nothing better or more excellent, while he was contemptible in their view because he did not set himself off to advantage by elegance of speech, or because he had, by voluntary subjection, by way of humouring their weakness, given up his just claim. This irony contains in it an indirect reproach for their ingratitude, for where was the reasonableness of esteeming him the less, because he had accommodated himself to them? He declares, however, that the reason why he had refrained from taking the wages to which he was entitled, was not that he had less affection to the Corinthians, but in order that no advantage might be gained over him in any respect by the false apostles, who, he saw, laid snares for him by this stratagem.

Having reproved the unreasonable and malignant judgment of the Corinthians, he magnifies himself in a strain of pious glorying, letting them know in what magnificent terms he could boast, were he so inclined, premising however, that it is for their sakes that he acts the fool in heralding his own praises. At length, checking himself, as it were, in the middle of the course, he says that his chief ground of glorying is that abasement which was despised by the proud, for he had been admonished by the Lord, not to glory in anything but in his infirmities.

Towards the close of the twelfth chapter, (2 Corinthians 12), he again expostulates with them for shutting him up to the necessity of thus playing the fool, while they give themselves up to ambitious men, by whom they are estranged from Christ. Farther, he inveighs keenly against those who wantonly raged against him, adding to their previous crimes this impudence of opposition.

In the thirteenth chapter, (2 Corinthians 13), by forewarning such persons, that he will treat them with peculiar severity, he exhorts all in general to recognise his apostleship, as it will be for their advantage to do so; while it is a dangerous thing for them to despise one, whom they had found by experience to be a trusty and faithful ambassador from the Lord.