2 Corinthians

THE COMMENTARIES

OF JOHN CALVIN

THE SECOND EPISTLE OF PAUL THE APOSTLE

TO THE CORINTHIANS.

TRANSLATOR’S PREFACE.

The Epistles Of Paul To The Corinthians contain more of admonition and reproof than most of his other Epistles. While The 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,
(^<401029>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, (^<460415>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.” f¹

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 Ægean 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. (^<470709>2 Corinthians 7:9-11.) The authority of the Apostle was recognised, and his Epistle read with fear and trembling. (^<470715>2 Corinthians 7:15.) The act of discipline which he had required on the incestuous person was inflicted by the whole Church. (^<470206>2 Corinthians 2:6.) The collection which he had desired, (^<461601>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, (^<470902>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. (^<470713>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. (^<470704>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, 1 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 (^<460809>1 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.”^f2

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.”^f3 “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.^f4

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.”^f5 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,^f6 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,
MELlOR, 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,^f7
La perle ou Marguerite^f8 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.”^f9 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 ^<19B950>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.”^f10

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.^f11 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^f12 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^f13 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.^f14 Farewell.

Geneva, 1st 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,^f15 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,^f16 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;^f17 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 (^<470213>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,^f18 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)^f19 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.
(^<470407>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,^f20 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;^f21 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.^f22 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.^f23

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,^f24 or because he had, by voluntary subjection, by way of humouring their weakness, given up his just claim. This irony^f25 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,^f26 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^f27 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,^f28 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.^f29

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.

COMMENTARY ON THE
SECOND EPISTLE TO THE CORINTHIANS.

CHAPTER 1

^<470101>2 Corinthians 1:1-5
1. Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the Church of God which is at Corinth, with all the saints which are in all Achaia:	1. Paulus Apostolus Iesu Christi per voluntatem Dei, et Timotheus frater, Ecclesiæ Dei quæ est Corinthi, cum sanctis omnibus qui sunt in tota Achaia:
2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.	2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo.
3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;	3. Benedictus Deus, et Pater Domini nostri Iesu Christi, Pater misericordiarum, et Deus omnis consolationis,
4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.	4. Qui consolatur nos in omni tribulatione nostra, ut possimus consolari eos qui in omni tribulatione sunt, per consolationem qua consolatur nos Deus.
5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.	5. Quia sicuti abundant passiones Christi in nos: ita per Christum abundat etiam consolatio nostra.

1. Paul an Apostle. As to the reasons why he designates himself an Apostle of Christ, and adds that he has obtained this honor by the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required — a call, and fidelity on the part of the person who is called, in the execution of his office.^f30 Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work.

To the Church of God. We must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religion^f31 from being recognised as a Church.^f32 But what does he mean by the expression-with all saints? Were those saints unconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province — it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies.

3. Blessed be God. He begins (as has been observed) with this thanksgiving — partly for the purpose of extolling the goodness of God — partly, with the view of animating the Corinthians by his example to the resolute endurance of persecutions; and partly, that he may magnify himself in a strain of pious glorying, in opposition to the malignant slanderings of the false apostles. For such is the depravity of the world, that it treats with derision martyrdoms,^f33 which it ought to have held in admiration, and endeavours to find matter of reproach in the splendid trophies of the pious.^f34 Blessed be God, says he. On what account? who comforteth us^f35 — the relative being used instead of the causal particle.^f36 He had endured his tribulations with fortitude and alacrity: this fortitude he ascribes to God, because it was owing to support derived from his consolation that he had not fainted.

He calls him the Father of our Lord Jesus Christ, and not without good reason, where blessings are treated of; for where Christ is not, there the beneficence of God is not. On the other hand, where Christ intervenes,

by whom the whole family in heaven and earth is named,
(^<490315>Ephesians 3:15,)

there are all mercies and all consolations of God — nay, more, there is fatherly love, the fountain from which everything else flows.

4. That we may be able to comfort. There can be no doubt, that, as he had a little before cleared his afflictions from reproach and unfavorable reports, so now he instructs the Corinthians, that his having come off victorious through heavenly consolation was for their sake and with a view to their advantage, that they may stir themselves up to fellowship in suffering, instead of haughtily despising his conflicts. As, however, the Apostle lived not for himself but for the Church, so he reckoned, that whatever favors God conferred upon him, were not given for his own sake merely,^f37 but in order that he might have more in his power for helping others. And, unquestionably, when the Lord confers upon us any favor, he in a manner invites us by his example to be generous to our neighbours. The riches of the Spirit, therefore, are not to be kept by us to ourselves, but every one must communicate to others what he has received. This, it is true, must be considered as being applicable chiefly to ministers of the Word.^f38 It is, however, common to all, according to the measure of each. Thus Paul here acknowledges, that he had been sustained by the consolation of God, that he might be able himself to comfort others.

5. For as the sufferings of Christ abound. — This statement may be explained in two ways — actively and passively. If you take it actively, the meaning will be this: “The more I am tried with various afflictions, so much the more resources have I for comforting others.” I am, however, more inclined to take it in a passive sense, as meaning that God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him:

According to the multitude, says he, of my anxieties within me,
thy consolations have delighted my soul. (^<199419>Psalm 94:19.)

In Paul’s words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere,

that he fills up in his body what is wanting in the
sufferings of Christ. (^<510124>Colossians 1:24.)

The miseries and vexations, it is true, of the present life are common to good and bad alike, but when they befall the wicked, they are tokens of the curse of God, because they arise from sin, and nothing appears in them except the anger of God and participation with Adam, which cannot but depress the mind. But in the mean time believers are conformed to Christ, and

bear about with them in their body his dying, that the life of Christ may one day be manifested in them. (^<470410>2 Corinthians 4:10.)

I speak of the afflictions which they endure for the testimony of Christ, (^<660109>Revelation 1:9,) for although the Lord’s chastisements, with which he chastises their sins, are beneficial to them, they are, nevertheless, not partakers, properly speaking, of Christ’s sufferings, except in those cases in which they suffer on his account, as we find in ^<600413>1 Peter 4:13. Paul’s meaning then is, that God is always present with him in his tribulations, and that his infirmity is sustained by the consolations of Christ, so as to prevent him from being overwhelmed with calamities.

^<470106>2 Corinthians 1:6-11
6. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.	6. Sive autem affligimur pro vestra consolatione et salute, ^f39 quæ efficitur in tolerantia ipsarum passionum, quas et nos patimur: sive consolationem accipimus pro vestra consolatione et salute:
7. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.	7. Spes nostra firma est de vobis, ^f40 scientes, quod quemadmodum socii estis passionum, ita et consolationis.
8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:	8. Nolo enim vos nescire, fratres, de tribulatione nostra, quæ accidit nobis in Asia: nempe quod praeter modum gravati fuerimus supra vires, ita ut de vita quoque anxii essemus.
9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:	9. Quin etiam ^f41 ipsi in nobis ipsis sententiam mortis acceperamus: ne confideremus in nobis, sed in Deo, qui ad vitam suscitat mortuos:
10. Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us:	10. Qui ex tanta morte eripuit nos, et eripit, in quo spem fixam habemus, quod etiam posthæc eripiet;
11. Ye also helping together by prayer for us, that, for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.	11. Simul adiuvantibus et vobis per deprecationem pro nobis: ut donum, ex multis personis erga nos collatum, gratiarum actione per multos ^f42 celebretur pro nobis.

6. Whether we are afflicted. From the circumstance that before the clause our hope of you is steadfast, there is introduced the connecting particle and, Erasmus has conceived the idea, that some word must be understood to correspond with those words — for your consolation and salvation — in this way, whether we are afflicted, IT IS for your consolation. I think it, however, more probable, that the connecting particle and is used here as meaning: Thus also, or in both cases. He had already stated, that he received consolation in order that he might communicate it to others. Now he goes a step farther, and says, that he has a steadfast hope, that they would be partakers of the consolation. Besides, some of the most ancient Greek manuscripts introduce immediately after the first clause this statement — and our hope of you is steadfast.^f43 This reading removes all ambiguity. For when it is introduced in the middle, we must necessarily refer it to the latter clause, equally as to the former. At the same time, if any one wishes to have a complete sentence in each clause, by supplying some verb, there will be no great harm in this, and there will be no great difference as to the meaning. For if you read it as one continued statement, you must, at the same time, explain the different parts in this manner — that the Apostle is afflicted, and is refreshed with consolation for the advantage of the Corinthians; and that he entertains, therefore, the hope,^f44 that they will be at length partakers of the same consolation, with what is in reserve for himself. For my own part, I have adopted the way that I have judged the more suitable.

It is, however, to be observed, that the word afflicted here refers not merely to outward misery, but also to that of the mind, so as to correspond with the opposite term comforted. (parakalei~sqai.) Thus the meaning is, that the person’s mind is pressed down with anxiety from a feeling of misery.^f45 What we render consolation, is in the Greek para>klhsiv”, — a term which signifies also exhortation. If, however, you understand that kind of consolation, by which a person’s mind is lightened of grief, and is raised above it, you will be in possession of Paul’s meaning. For example, Paul himself would well-nigh have fallen down dead under the pressure of so many afflictions, had not God encouraged him, by raising him up by means of his consolation. Thus, too, the Corinthians derive strength and fortitude of mind from his sufferings,^f46 while they take comfort from his example. Let us now sum up the whole matter briefly. As he saw that his afflictions were made by some an occasion of holding him in contempt, with the view of calling back the Corinthians from an error of this nature,^f47 he shows in the first place that he ought to be in high esteem among them, in consideration of advantage redounding to themselves; and then afterwards he associates them with himself, that they may reckon his afflictions to be in a manner their own. “Whether I suffer afflictions, or experience consolation, it is all for your benefit, and I cherish an assured hope, that you will continue to enjoy this advantage.”^f48

For such were Paul’s afflictions, and his consolations also, that they would have contributed to the edification of the Corinthians, had not the Corinthians of their own accord deprived themselves of the advantage redounding from it. He, accordingly, declares his confidence in the Corinthians to be such, that he entertains the assured hope that it will not be vain, that he has been afflicted, and has received consolation for their advantage. The false apostles made every effort to turn to Paul’s reproach everything that befell him. Had they obtained their wish, the afflictions which he endured for their salvation, had been vain and fruitless; they would have derived no advantage from the consolations with which the Lord refreshed him. To contrivances of this nature he opposes his present confidence. His afflictions tended to promote the comfort of believers, as furnishing them with occasion of confirmation, on their perceiving that he suffered willingly, and endured with fortitude so many hardships for the sake of the gospel. For however we may acknowledge that afflictions ought to be endured by us for the sake of the gospel, we, nevertheless, tremble through a consciousness of our weakness, and think ourselves not prepared for it.^f49 In that case, we should call to mind the examples of the saints, which should make us more courageous.

On the other hand, his personal consolation flowed out to the whole Church, inasmuch as they concluded,^f50 that God who had sustained and refreshed him hi his emergency, would, in like manner, not be wanting to them. Thus their welfare was promoted in both ways, and this is what he introduces as it were by way of parenthesis, when he says — which is made effectual in the endurance, etc. For he wished to add this clause, by way of explanation, that they might not think that they had nothing to do with the afflictions which he alone endured. Erasmus takes the participle goume>nhv” in an active sense,^f51 but a passive signification is more suitable,^f52 as Paul designed simply to explain in what respect everything that befell him was for their salvation. He says, accordingly, that he suffers, indeed, alone, but that his sufferings are of use for promoting their salvation — not as though they were expiations or sacrifices for sins, but as edifying them by confirming them. Hence he conjoins consolation and salvation, with the view of pointing out the way in which their salvation was to be accomplished.

7. Knowing, that as. However there might be some of the Corinthians that were drawn away for the time by the calumnies of the false Apostles, so as to entertain less honorable views of Paul, on seeing him shamefully handled before the world, he, nevertheless, associates them with himself both in fellowship of afflictions, and in hope of consolation.^f53 Thus he corrects their perverse and malignant view, without subjecting them to an open rebuke.

8. For I would not have you ignorant. He makes mention of the greatness and difficulty of his conflicts, that the glory of victory may thereby the more abundantly appear. Since the time of his sending them the former epistle, he had been exposed to great dangers, and had endured violent assaults. The probability, however, is that he refers here to the history, which Luke relates in ^<441923>Acts 19:23, though in that passage he does not so distinctly intimate the extent of the danger. As, however, he states that the whole city was in a tumult, (^<441929>Acts 19:29,) it is easy from this to infer the rest. For we know what is the usual effect of a popular tumult, when it has been once kindled. By this persecution Paul declares he had been oppressed beyond measure, nay more, above strength, that is, so as not to be able to endure the burden. For it is a metaphor taken from persons who give way under the pressure of a heavy load, or from ships that sink from being overladen — not that he had actually fainted, but that he felt that his strength would have failed him, if the Lord had not imparted fresh strength.^f54

So that we were in anxiety even as to life itself — that is, “So that I thought life was gone, or at least I had very little hope of it remaining, as those are wont to feel who are shut up so as to see no way of escape.” Was then so valiant a soldier of Christ, so brave a wrestler, left without strength, so as to look for nothing but death?^f55 For he mentions it as the reason of what he had stated — that he despaired of life. I have already observed, that Paul does not measure his strength in connection with help from God, but according to his own personal feeling of his ability. Now there can be no doubt, that all human strength must give way before the fear of death. Farther, it is necessary that even saints themselves should be in danger of an entire failure of strength, that, being put in mind of their own weakness, they may learn, agreeably to what follows, to place their entire dependence on God alone. At the same time I have preferred to explain the word ejxaporei~sqai, which is made use of by Paul, as denoting a trembling anxiety, rather than render it, as Erasmus has done by the word despair; because he simply means, that he was hemmed in by the greatest difficulties, so that no means of preserving life seemed to remain.^f56

9. Nay more, we had the sentence of death. This is as though we should say — ”I had already laid my account with dying, or had regarded it as a thing fixed.” He borrows, however, a similitude from those who are under sentence of death, and look for nothing but the hour when they are to die. At the same time he says, that this sentence had been pronounced by him upon himself, by which he intimates, that it was in his own view that he had been sentenced to death — that he might not seem to have had it from any revelation from God. In this sentence,^f57 therefore, there is something more implied than in the feeling of anxiety (ejxaporei~sqai) that he had made mention of, because in the former case there was despair of life, but in this case there is certain death. We must, however, take notice, chiefly, of what he adds as to the design — that he had been reduced to this extremity, that he might not trust in himself. For I do not agree with what Chrysostom says — that the Apostle did not stand in need of such a remedy, but set himself forth to others as a pattern merely in appearance.^f58 For he was a man that was subject, in other respects, to like passions as other men — (^<590517>James 5:17) — not merely to cold and heat, but also to misdirected confidence, rashness, and the like. I do not say that he was addicted to these vices, but this I say, that he was capable of being tempted to them, and that this was the remedy that God seasonably interposed, that they might not make their way into his mind.^f59

There are, accordingly, two things to be observed here. In the first place — that the fleshly confidence with which we are puffed up, is so obstinate, that it cannot be overthrown in any other way than by our falling into utter despair.^f60 For as the flesh is proud, it does not willingly give way, and never ceases to be insolent until it has been constrained; nor are we brought to true submission, until we have been brought down by the mighty hand of God. (^<600506>1 Peter 5:6.) Secondly, it is to be observed, that the saints themselves have some remains of this disease adhering to them, and that for this reason they are often reduced to an extremity, that, stript of all self-confidence, they may learn humility: nay more, that this malady is so deeply rooted in the minds of men, that even the most advanced are not thoroughly purged from it, until God sets death before their eyes. And hence we may infer, how displeasing to God confidence in ourselves must be, when for the purpose of correcting it, it is necessary that we should be condemned to death.

But in God that raiseth the dead. As we must first die,^f61 in order that, renouncing confidence in ourselves, and conscious of our own weakness, we may claim no honor to ourselves, so even that were not sufficient, if we did not proceed a step farther. Let us begin, therefore, with despairing of ourselves, but with the view of placing our hope in God. Let us be brought low in ourselves, but in order that we may be raised up by his power. Paul, accordingly, having brought to nothing the pride of the flesh, immediately substitutes in its place a confidence that rests upon God. Not in ourselves, says he, but in God.

The epithet that follows, Paul has adapted to the connection of the subject, as he does in ^<450417>Romans 4:17, where he speaks of Abraham. For to

believe in God, who calleth those things that are not, as though they were, and to hope in God who raiseth the dead,

are equivalent to his setting before him as an object of contemplation, the power of God in creating his elect out of nothing, and raising up the dead. Hence Paul says, that death had been set before his eyes, that he might, in consequence of this, recognize the more distinctly the power of God, by which he had been raised up from the dead. The first thing in order, it is true, is this — that, by means of the strength with which God furnishes us, we should acknowledge him as the Author of life; but as in consequence of our dulness the light of life often dazzles our eyes, it is necessary that we should be brought to God by having death presented to our view.^f62

10. Who hath delivered us from so great a death. Here he applies to himself personally, what he had stated in a general way, and by way of proclaiming the grace of God, he declares that he had not been disappointed in his expectation, inasmuch as he had been delivered from death, and that too, in no common form. As to his manner of expression, the hyperbole, which he makes use of, is not unusual in the Scriptures, for it frequently occurs, both in the Prophets and in the Psalms, and it is made use of even in common conversation. What Paul acknowledges as to himself personally, let every one now take home as applicable to himself.

In whom we have an assured hope. He promises himself as to the future, also, that beneficence of God, which he had often experienced in the past. Nor is it without good reason; for the Lord, by accomplishing in part what he has promised, bids us hope well as to what remains. Nay more, in proportion to the number of favors that we receive from him, does he by so many pledges, or earnests, as it were, confirm his promises.^f63 Now, although Paul had no doubt that God would of his own accord be present with him, yet he exhorts the Corinthians to commend to God in their prayers his safety. For when he assumes it as certain, that he will be aided by them, this declaration has the force of an exhortation, and he means that they would not merely do it as a matter of duty, but also with advantage.^f64

“Your prayers, also,” he says, “will help me.”^f65 For God wills not that the duty of mutual intercession, which he enjoins upon us, should be without advantage. This ought to be a stimulus to us, on the one hand, to solicit the intercession of our brethren, when we are weighed down by any necessity, and, on the other, to render similar assistance in return, since we are informed, that it is not only a duty that is well pleasing to God, but also profitable to ourselves. Nor is it owing to distrust that the Apostle implores the friendly aid of his brethren,^f66 for, while he felt assured, that his safety would be the object of God’s care,^f67 though he were destitute of all human help, yet he knew that it was well pleasing to God, that he should be aided by the prayers of the saints. He had respect, also, to the promises that were given, that assistance of this kind would not be in vain. Hence, in order that he might not overlook any assistance that was appointed to him by God, he desired that the brethren should pray for his preservation.

The sum is this — that we follow the word of God, that is, that we obey his commandments and cleave to his promises. This is not the part of those who have recourse to the assistance of the dead;^f68 for not contented with the sources of help appointed by God, they call in to their aid a new one, that has no countenance from any declaration of Scripture. For whatever we find mentioned there as to mutual intercession, has no reference to the dead, but is expressly restricted to the living. Hence Papists act childishly in perverting those passages, so as to give some colour to their superstition.^f69

11. That the gift bestowed upon us through means of many persons. As there is some difficulty in Paul’s words, interpreters differ as to the meaning. I shall not spend time in setting aside the interpretations of others, nor indeed is there any need for this, provided only we are satisfied as to the true and proper meaning. He had said, that the prayers of the Corinthians would be an assistance to him. He now adds a second advantage that would accrue from it — a higher manifestation of God’s glory. “For whatever God will confer upon me,” says he, “being as it were obtained through means of many persons, will, also, by many be celebrated with praises:” or in this way — ”Many will give thanks to God in my behalf, because, in affording help to me, he has favorably regarded the prayers, not merely of one but of many.” In the first place, while it is our duty to allow no favor from God to pass without rendering praise, it becomes us, nevertheless, more especially when our prayers have been favorably regarded by him, to acknowledge his mercy with thanksgiving, as he commands us to do in ^<195015>Psalm 50:15. Nor ought this to be merely where our own personal interest is concerned, but also where the welfare of the Church in general, or that of any one of our brethren is involved. Hence when we mutually pray one for another, and obtain our desire, the glory of God is so much the more set forth, inasmuch as we all acknowledge, with thanksgiving, God’s benefits — both those that are conferred publicly upon the whole Church, and also those that are bestowed privately upon individuals.

In this interpretation there is nothing forced; for as to the circumstance that in the Greek the article being introduced between the two clauses by many persons, and the gift conferred upon me appears to disjoin them,^f70 that has no force, as it is frequently found introduced between clauses that are connected with each other. Here, however, it is with propriety introduced in place of an adversative particle;^f71 for although it had come forth from many persons, it was nevertheless peculiar to Paul. To take the phrase dia< pollw~n (by means of many) in the neuter gender,^f72 as some do, is at variance with the connection of the passage.

It may, however, be asked, why he says From many persons, rather than From many men, and what is the meaning of the term person here? I answer, it is as though he had said — With respect to many. For the favor was conferred upon Paul in such a way, that it might be given to many. Hence, as God had respect to many, he says on that account, that many persons were the cause of it. Some Greek manuscripts have uJpe<r uJmw~n — on your account; and although this appears to be at variance with Paul’s design, and the connection of the words, it may, nevertheless, be explained with propriety in this manner: “When God shall have heard you in behalf of my welfare, and that too for your own welfare, thanks will be given by many on your account.”

^<470112>2 Corinthians 1:12-14
12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.	12. Nam gloriatio nostra hæc est: testimonium conscientiæ nostræ, quod in simplicitate et puritate ^f73 Dei, non in sapientia carnali, sed in gratia Dei versati sumus in mundo; abundantius autem erga vos.
13. For we write none other things unto you than what ye read or acknowledge, and I trust ye shall acknowledge even to the end;	13. Non enim alia scribimus vobis quam quæ recognoscitis vel etiam agnoscitis: spero autem, quod usque in finem agnoscetis:
14. As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.	14. Quemadmodum et agnovistis nos ex parte: siquidem gloriatio vestra sumus: sicuti et vos nostra in die Domini Iesu.

12. For our glorying is this. He assigns a reason why his preservation should be a subject of interest to all — that he had conducted himself^f74 among them all in simplicity and sincerity. He deserved, therefore, to be dear to them, and it would have been very unfeeling not to be concerned in reference to such a servant of the Lord, that he might be long preserved for the benefit of the Church. “I have conducted myself before all in such a manner, that it is no wonder if I have the approbation and love of all good men.” He takes occasion from this, however, for the sake of those to whom he was writing, to make a digression for the purpose of declaring his own integrity. As, however, it is not enough to be approved of by man’s judgment, and as Paul himself was harassed by the unjust and malignant judgments of some, or rather by corrupt and blind attachments,^f75 he adduces his own conscience as his witness — which is all one as though he had cited God as a witness, or had made what he says matter of appeal to his tribunal.

But how does Paul’s glorying in his integrity comport with that statement,

He that glorieth, let him glory in the Lord?
(^<471017>2 Corinthians 10:17.)

Besides, who is so upright^f76 as to dare to boast in the presence of God? In the first place, Paul does not oppose himself to God, as though he had anything that was his own, or that was from himself. Farther, he does not place the foundation of his salvation in that integrity to which he lays claim, nor does he make confidence in that the ground of his dependence. Lastly, he does not glory in God’s gifts in such a way as not at the same time to render all the glory to him as their sole Author, and ascribe everything to him.^f77 These three exceptions lay a foundation for every godly person glorying on good grounds in all God’s benefits; while the wicked, on the other hand, cannot glory even in God, except on false and improper grounds. Let us therefore, first of all, acknowledge ourselves to be indebted to God for everything good that we possess, claiming no merit to ourselves. Secondly, let us hold fast this foundation — that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves^f78 in the sole author of every blessing. Then in that there will be a pious^f79 glorying in every kind of blessing.

That in the simplicity^f80 of God. He employs the expression simplicity of God here, in the same way as in ^<450323>Romans 3:23, the glory of God; and in ^<431243>John 12:43, the glory of God and of men. Those who love the glory of men, wish to appear something before men, or to stand well in the opinion of men. The glory of God is what a man has in the sight of God. Hence Paul does not reckon it enough to declare that his sincerity was perceived by men, but adds, that he was such in the sight of God. Eijlikrinei>a| (which I have rendered purity) is closely connected with simplicity; for it is an open and upright way of acting, such as makes a man’s heart as it were transparent.^f81 Both terms stand opposed to craft, deception, and all underhand schemes.

Not it fleshly wisdom. There is here a sort of anticipation; for what might be felt to be wanting in him he readily acknowledges, nay more, he openly proclaims, that he is destitute of, but adds, that he is endowed with what is incomparably more excellent — the grace of God. “I acknowledge,” says he, “that I am destitute of fleshly wisdom, but I have been furnished with divine influence, and if any one is not satisfied with that, he is at liberty to depreciate my Apostleship. If, on the other hand, fleshly wisdom is of no value, then I want nothing that is not fitted to secure well-grounded praise.” He gives the name of fleshly wisdom to everything apart from Christ, that procures for us the reputation of wisdom. See the first and second chapters of the former epistle. Hence, by the grace of God, which is contrasted with it, we must understand everything that transcends man’s nature and capacity, and the gifts of the Holy Spirit, which openly manifested the power of God in the weakness of the flesh.

More abundantly towards you. Not that he had been less upright elsewhere, but that he had remained longer at Corinth, in order that he might (not to mention other purposes) afford a fuller and clearer proof of his integrity. He has, however, expressed himself intentionally in such a way as to intimate that he did not require evidences that were far-fetched, inasmuch as they were themselves the best witnesses of all that he had said.

13. For we write no other things. Here he indirectly reproves the false apostles, who recommended themselves by immoderate boastings, while they had little or no ground for it; and at the same time he obviates calumnies, in order that no one may object, that he claims for himself more than is his due. He says, therefore, that he does not in words boast of anything that he is not prepared to make good by deeds, and that, too, from the testimony of the Corinthians.

The ambiguity, however, of the words, has given occasion for this passage being misinterpreted. Anaginw>skein, among the Greeks, signifies sometimes to read, and at other times to recognize. Epiginw>skein sometimes signifies to discover, while at other times it means what the Latins properly express by the verb agnoscere, to own, as among lawyers the phrase is used to own a child,^f82 as Budaeus also has observed. In this way ejpiginw>skein means more than ajnaginw>skein. For we say that a person recognises a thing, that is, that being silently convinced of it in his judgment, he perceives it to be true, while at the same time he does not acknowledge it, or, in other words, cordially intimate his assent to it.

Let us now examine Paul’s words. Some read thus — We write no other things than what ye read and acknowledge, which it is very manifest is exceedingly lifeless, not to say senseless. For as to Ambrose’s qualifying the statement in this way — You not only read, but also acknowledge, there is no one that does not perceive that it is quite foreign to the import of the words. And the meaning that I have stated is plain, and hangs together naturally, and, up to this point, there is nothing to prevent readers from understanding it, were it not that they have had their eyes shut, from being misled by the different meanings of the word. The sum is this — that Paul declares, that he brings forward no other things than what were known and perceived by the Corinthians — nay more, things as to which they would bear him witness. The first term employed is recognoscere, (to recognize,) which is applicable, when persons are convinced from experience that matters are so. The second is agnoscere, (to acknowledge,) meaning that they give their assent to the truth.^f83

And, I hope, will acknowledge even to the end. As the Corinthians had not yet perfectly returned to a sound mind, so as to be prepared to weigh his fidelity in a just and even balance,^f84 but at the same time had begun to abate somewhat of their perverse and malignant judgment respecting him, he intimates, that he hopes better as to the future. “You have already,” says he, “to some extent acknowledged me. I hope that you will acknowledge more and more what I have been among you, and in what manner I have conducted myself.”^f85 From this it appears more clearly what he meant by the word ejpiginw>skein. (acknowledge.^f86) Now this relates to a season of repentance, for they had at the beginning acknowledged him fully and thoroughly; afterwards their right judgment had been beclouded^f87 by unfair statements, but they had at length begun to return in part to a sound mind.

14. For we are your glorying. We have briefly adverted to the manner in which it is allowable for saints to glory in God’s benefits — when they repose themselves in God alone, and have no other object of aim. Thus it was a ground of pious glorying on the part of Paul, that he had, by his ministry, brought the Corinthians under obedience to Christ; and of the Corinthians, on the other hand, that they had been trained up so faithfully and so virtuously by such an Apostle — a privilege that had not been allotted to all. This way of glorying in men does not stand in the way of our glorying in God alone. Now he instructs the Corinthians, that it is of the greatest importance for themselves that they should acknowledge him to be a faithful, and not a merely pretended, servant of Christ; because, in the event of their withdrawing from him, they would deprive themselves of the highest glory. In these words he reproves their fickleness, inasmuch as they voluntarily deprived themselves of the highest glory, by listening too readily to the spiteful and envious.

In the day of the Lord. By this I understand the last day, which will put an end to all the fleeting^f88 glories of this world. He means, then, that the glorying of which he is now speaking is not evanescent, as those things are that glitter in the eyes of men, but is abiding and stable, inasmuch as it will remain until the day of Christ. For then will Paul enjoy the triumph of the many victories that he had obtained under Christ’s auspices, and will lead forth in splendor all the nations that have, by means of his ministry, been brought under Christ’s glorious yoke; and the Church of the Corinthians will glory in having been founded and trained up by the services of so distinguished an Apostle.

^<470115>2 Corinthians 1:15-20
15. And in this confidence I was minded to c