English Puritan & Reformed

Annotations on the New Testament

Henry Hammond (1605-1660) · 3,231,271 words · 14361 min

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and the Apostles ( Euseb. l. 17. c. 〈 in non-Latin alphabet 〉 , James the first Bishop of Jerusalem received it from Christ himself and the Apostles, ) by others from the Apostles immediately. So Eusebius from Clem. 〈 in non-Latin alphabet 〉 . l. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 He saith that Peter, and James, and John, after the assumption of Christ, as being the men that were most favored by Christ, did not contend for the honor, but chose James the Just to be Bishop of Jerusalem. So, before Clemens, Hegesippus 〈 in non-Latin alphabet 〉 . in Euseb. l. 2. c. 〈 in non-Latin alphabet 〉 (or, as others read, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , After this manner did the brother of the Lord, James, called by all men the Just, receive the Church (of Jerusalem ) from the Apostles. And that this was done the first year after the death of Christ, is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren, that is, the Bishop and the believers there. And thence is it that he is called an Apostle, Gal. 1. 19. and Act. 15. 6, and 22. the Apostles came together, and It seemed good to the Apostles; so saith Theodoret, 〈 in non-Latin alphabet 〉 , &c. Those whom they now call Bishops, they called Apostles, bringing this for a proof of his affirmation, 〈 in non-Latin alphabet 〉 , so the Apostles wrote from Jerusalem to those in Antioch. And this is the reason that in this his Church of Jerusalem, James is set before Peter and John, Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas, and accordingly Paul as soon as he comes to Jerusalem, persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle, and is called James the Apostle in the Inscription of the Epistle, though in the beginning of it he style himself a servant of Jesus Christ. See Note b. on the Inscription of that Epistle.

[ b] V. 8. Born out of due time ] The full importance of this phrase 〈 in non-Latin alphabet 〉 may best be taken from a proverbial from among the Romans, begun in Augustus 's time. It is, from Suetonius, taken notice of by Baronius, An. Chr. 44. n. 74. but somewhat misrepresented. The words of Suetonius lie thus, in the life of Augustus, c. 35. Erant super mille (senatores) & quid • m indignissimi, & post necem Caesaris per gratiam & premium all • cti, quos Abortivos vulgus vocabat, There were at that time an enormous number of Senators, above a thousand, and some of them most unworthy of that dignity, having after the death of Caesar by favor and bribery gotten to be elected. These the multitude proverbially styled Abortives. To this proverbial sty • e of reproach S. Paul in great humility seems here to refer, making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate, viz. that he, like them, was none of the regular number of the Twelve, none of those first taken in, in Christ's life time, no way worthy to be an Apostle, 〈◊〉 having persecuted the Church of Christ, v. 19. and yet by Christ's grace and special favor, called and admitted to this dignity ( by the grace of God I am what I am, v. 10.) and in th • se so many respects, fit to be looked on, in his own opinion of himself, as they were reproachfully by the people, viz. as an 〈 in non-Latin alphabet 〉 an untimely birth, which consequently hath not those full dimensions, which those children are born with who have staid in the womb their full time; to which most aptly agrees that which follows, v. 9. as the reason of this expression, for I am the least of the Apostles, as the Abortive is the least of children. And this is still but proportionable to what he everywhere, when he speaks of himself, is forward to say, calling himself the greatest, or chief, of sinners, less than the least of all Saints, and attributing all to the superabundant mercy and grace of God, that he so unworthy was thus vouchsafed and dignified by Christ.

[ c] V. 29. For the dead ] 'It is to little purpose to set down the several interpretations of this place (see Just • ll. in Cod. Can. Eccl. Vniversae p. 173.) This which hath been set down in the paraphrase is most natural, rendering 〈 in non-Latin alphabet 〉 for, answerable to the Hebrew 〈 in non-Latin alphabet 〉 . For the 〈 in non-Latin alphabet 〉 the dead, is but the title in brief of that grand Article of the Creed, that of the resurrection of the dead, just as among the Hebrews 〈 in non-Latin alphabet 〉 of, or for, strange worship, denotes that precept of the sons of Adam and Noah, which prohibiteth the worship of any strange gods, or 〈 in non-Latin alphabet 〉 of, or for, the benediction of the name, is the precept of worshipping and serving the one true God: and so generally titles of Constitutions and of Articles are abbreviates, in a word or two. To this purpose 'tis the observation of the Learned Jos. Scaliger, that not only the Rabbins, but generally other Doctors, notissimas & vulgo tritissimas sententias dimidiatas solent citare, use to cite by abbreviature known and vulgar sentences, instancing in 〈 in non-Latin alphabet 〉 , Mat. 15. 5. So it appears by Soudas, using the Proverb 〈 in non-Latin alphabet 〉 , from the sinking, which is but the abbreviature of 〈 in non-Latin alphabet 〉 , From a sinking ship whatsoever thou gettest, must be counted gain. Of this interpretation of 〈 in non-Latin alphabet 〉 we have the testimony of Harmenopulus De sect. who refuting the Marcionites adds, — 〈 in non-Latin alphabet 〉 , no • knowing that it is spoken of the confession of the resurrection of the dead. — Of this also see Chrysostom, Tom. 3. p. 514. Of whose understanding of it, because I see some possibility of doubting, I shall more largely consider the word • ; 〈 in non-Latin alphabet 〉 , After recitation of the sacramental and dreadful word, and the venerable rules of the doctrines brought from heaven, this at the end we add, when we are about to baptize, we command him to say, I believe in the resurrection of bodies, and we are baptized in, or on, this faith. 〈 in non-Latin alphabet 〉 , For after professing this with the other articles, we are put into the fountain of those sacred waters. 〈 in non-Latin alphabet 〉 ; S. Paul therefore remembering them of this ( viz. this custom of professing before baptism, with other articles, this of the resurrection of the dead ) said, Why also art thou baptized for the dead, that is, the dead bodies? 〈 in non-Latin alphabet 〉 , For on this thou art baptized, believing the resurrection of the dead body, that it abides no longer dead, and thou indeed by words believest the resurrection of the dead. Here 'tis evident that the phrase 〈 in non-Latin alphabet 〉 , being baptized for the dead, is otherwise expressed by him, by 〈 in non-Latin alphabet 〉 , being baptized in, or on this, and that farther expressed by 〈 in non-Latin alphabet 〉 — believing the resurrection of the dead body, and 〈 in non-Latin alphabet 〉 , by words reciting the resurrection of the dead. Nothing then can be more manifest, then that this was his understanding of S. Paul's words, that being baptized for the dead, was being baptized in the faith and profession, as of other articles of the Creed, so of this particularly, and in the last place, of the Resurrection of the body. To this indeed he farther adds, 〈 in non-Latin alphabet 〉 , Then the Priest, as in an image, or representation, demonstrates to thee, by what he doth, the things that thou hast believed, and professed by words, 〈 in non-Latin alphabet 〉 , when thou believest without a sign, he allows thee a sign — viz. in putting in, and taking out of the water, which is 〈 in non-Latin alphabet 〉 , the sign of d • scending into the state of the dead, and ascending from thence. Where though the action of the Priest, putting in, and taking out of the water, be a significative proof of the same thing, that the baptized are baptized into the faith of the resurrection of the dead, yet was the interpretation of the Apostles words fully accomplished in that former, of being baptized into that article of the Resurrection, of which this action of the Priest was the lively sign. And accordingly Theophylact, who ordinarily copies out S. Chrysostom's interpretations, doth content himself with the first only, 〈 in non-Latin alphabet 〉 . They that are to be baptized do all profess the Symbol of the faith (that S. Chrysostom had called the veneraeble rules of the doctrines that were brought from heaven) in which after others this is set down, I believe in the resurrection of bodies: 〈 in non-Latin alphabet 〉 ; The Apostle therefore saith, that they that believe there is a resurrection of the dead bodies (there's Chrysostom's explication of dead, by bodies ) and have been baptized in, or on, these hopes (there's his 〈 in non-Latin alphabet 〉 on this ) if they be deceived (that is, if there be no resurrection) what shall they do? 〈 in non-Latin alphabet 〉 ; And indeed why are men at all baptized for the resurrection, that is, on the expectation of the resurrection (still 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , for, and on, the expectation of the resurrection, are all one) if the dead are not raised? Zonaras also on Can. 18. of the Council of Carthage, though with Chrysostom he take in the action of the Priest, in putting in and taking out of the water, (which is but the confirmation of this, and is not a new interpretation of S. Paul's words) yet he first insisteth on this, that they that are baptized are instructed in the power of the sacrament, and so taught to hope for (that sure comprehends to believe) 〈 in non-Latin alphabet 〉 , among others (the articles wherein the Catechumen are instructed) 〈 in non-Latin alphabet 〉 , the resurrection also of the dead. And Balsamon on that Canon is just to the same purpose. To this there is but one thing necessary to be added, which will remove all difficulty from it, viz. that 〈 in non-Latin alphabet 〉 v. 12. is the Nominative case to 〈 in non-Latin alphabet 〉 , those of the Corinthians, that now doubted of the Resurrection, had in their Baptism among other things made profession of the belief of it. Which makes the Apostles argument unanswerable, because they had not yet renounced their Baptism, though they denied the Resurrection. The truth of the fact, that some of the Church of Corinth did deny the Resurrection, is the express affirmation of the Apostle v. 12. And that that may not be thought strange, it may be remembered what Photios relates of some of the Philosophers, that this was the last article of the Christian faith which they received, as thinking it most contrary to those Philosophical principles imbibed by them; and, by name, of Synesius, that he was made a Bishop before he believed the truth of that article; for which they that had made him being questioned, made this Apology for so doing, that they found so many excellent graces in him, that they could not but think them useful to the Church of God, and confidently hope that God would not let them all perish, but would in time give him this grace also, which accordingly came to pass.

[ d] V. 32. After the manner of men I have fought with beasts ] That S. Paul here refers to that which befell him at Ephesus, Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in Asia (of which Ephesus was the Metropolis ) and pressure so heavy, that, saith he, I despaired even of life, having the sentence of death passed on him, as far as he could guess of himself, and so making his deliverance a wonderful unexpected act of God's, a kind of raising him from the dead; 2 ^d lie, by the mention of fighting with beasts, which was a punishment that malefactors were condemned to in those days. And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there, about the martyrdom of Polycarpus, where they call the Asiarcha to let loose a lyon upon Polycarp: and by his answer there (that he might not, because 〈 in non-Latin alphabet 〉 the agones were ended ) three things will be observable; 1. that at that time in Asia (where that was done) their festivities or solemnities kept in honor of their God's, had these fightings with beasts on the Theatres annexed to them, as a chief ceremony of them (see Note on Act. 19. f.) 2 ^d lie, that malefactors were wont to be punished at such their festivities (as among the Jews at the Passover; see Act. 12. 4) not only to make their punishments more exemplary, but as a piece of sacrifice to their God's; 3 ^d lie, that the Asiarchae, the governors of Asia, that is, the chief officers among them, as they had the ordering of the agones, (see Note on Act. 19. e.) so they had the punishing of malefactors committed to them. Now that S. Paul was condemned, at least by the multitude designed, to this punishment at that time, Act. 19. may thus appear, 1. by the express words of 2 Cor. 1. 9. we had the sentence of death in ourselves, that is, passed on us, but, as it follows, God delivered him out of it: 2 ^d lie, by the phrase 〈 in non-Latin alphabet 〉 here (in the same sense as 〈 in non-Latin alphabet 〉 1 Pet. 4. 5. and 〈 in non-Latin alphabet 〉 as much as in me is, nothing on my part wanting Rom. 1. 15.) that is, 〈 in non-Latin alphabet 〉 , saith Theophylact, as much as related to, or concerned men, (parallel to that of 〈 in non-Latin alphabet 〉 in ourselves, in that place to the Corinthians ) that is, men so designed me, though God took me out of their hands, 〈 in non-Latin alphabet 〉 snatched me out of the dangers (parallel to God's raising him from the dead there, and delivering him from so great a death v. 10.) 3 ^d lie, by the story in the Acts c. 19. where v. 29. the city being in an uproar, they all with one consent run to the Theatre, the place where these bloody tragedies were acted, and hailed Gaius and Aristarchus, two of Paul's companions, thither. And if Paul had come into sight, they would have done so to him also, but the Christians there would not permit him to come amongst them, ver. 30. And, v. 31. the Asiarchae having some kindness to Paul (a great work of God's providence that they should) sent and gave him warning that he should keep close, and 〈 in non-Latin alphabet 〉 not give himself to the theater, that is, not run the hazard, by coming out, to be carried thither, knowing the full purpose of the people to set him to the 〈 in non-Latin alphabet 〉 combating with wild beasts, if he did. Which farther appears by the Registers words (in his speech whereby he pacified the people) ver. 37. Ye have brought these men, being neither robbers of your Temple, nor blasphemers of your Goddess; that is, ye have dealt with them as if they were some notorious malefactors, to be thus publicly punished on the Theatre, whereas they have done nothing worthy of such proceedings. This is a clear interpretation of these words, and gives a fair account of the 〈 in non-Latin alphabet 〉 , so as to signify as far as man's purpose concerning us (who had condemned us to this death, though God delivered us) of which learned men have given so many, and so wide conjectures.

[ e] V. 33. Good manners ] What 〈 in non-Latin alphabet 〉 here signifies may perhaps be best understood by Hesychius in the word 〈 in non-Latin alphabet 〉 , which he there explains by 〈 in non-Latin alphabet 〉 : by which it appears that the phrase refers not to goodness of manners, as that signifies actions, and as Hesychius renders 〈 in non-Latin alphabet 〉 , (for which the ordinary print reads 〈 in non-Latin alphabet 〉 ) and 〈 in non-Latin alphabet 〉 , but to simplicity and deceivableness of mind, and accordingly it is most properly rend • ed good dispositions, or good natures, of which it is ordinarily observable, that they are subject to be seduced, and missled into error or false doctrine, as here the denying of the Resurrection. And accordingly it is introduced, and enforced with a 〈 in non-Latin alphabet 〉 , be not deceived, noting what corruption was here to be taken heed of, that of error. The rendering the phrase good manners, refers it peculiarly to the sense of being debauched and corrupt in their lives, which is not commodiously applicable to this place, which treats only of intellectual error, and therefore this other sense is with more reason to be here fastened on, That conversation and discourse (so 〈 in non-Latin alphabet 〉 signifies) with Heretics, or Philosophers, that disputed against the possibility of the bodies returning to life, after it was once perfectly dead, might probably seduce and deceive 〈 in non-Latin alphabet 〉 , easy, well-natured auditors, who are not so circumspect as they should be: And thus hath Theophylact interpreted 〈 in non-Latin alphabet 〉 , the good dispositions denote those that are easily deceived, or cheated.

[ f] V. 50. Flesh and blood ] That flesh and blood signifies that state of growing, feeding, corruptible bodies, such as these we carry about us, there is little doubt. How, or with what propriety it comes to do so, may receive some light from that of Homer 〈 in non-Latin alphabet 〉 . There of the God's he saith

— 〈 in non-Latin alphabet 〉 ,

〈 in non-Latin alphabet 〉 .

They eat no meat, nor drink no wine, therefore they have no blood, and are called immortal. Thus in the Gospel 'tis said of the saints in heaven, which are clearly answerable to the soberest notion of their gods, that they neither eat nor drink, and from thence (agreeably to that which Homer concludes from thence) they are here said not to be flesh and blood, nor, as it follows, corruptible, denoting the difference betwixt the natural body we have here, and the spiritual hereafter.

[ g] V. 54. I victory ] The Hebrew phrase 〈 in non-Latin alphabet 〉 , which is ordinarily rendered 〈 in non-Latin alphabet 〉 Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signify forever, and is rendered 〈 in non-Latin alphabet 〉 Isa. 13. 20. and 〈 in non-Latin alphabet 〉 to the end Psal. 13. 2. and so 'tis in this place, Death shall be forever (of, perfectly, or finally ) devoured.

[ h] V. 55. Where is thy sting ] These words are taken out of Hosea, c. 13. 14. where yet we read. I will be thy plague. And some have conjectured, that instead of the Hebrew 〈 in non-Latin alphabet 〉 I will be, the Greek read 〈 in non-Latin alphabet 〉 where? But R. Tanchum and Ebn Jannahius, saith Mr. P. affirm that the Hebrew 〈 in non-Latin alphabet 〉 is all one with 〈 in non-Latin alphabet 〉 , and so signifies where, in that very chapter of Hosea, v. 10. 〈 in non-Latin alphabet 〉 , where is thy king? and so then the Septuagint's rendering will be literal, and the Apostles words lightly varied from it.

CHAP. XVI.

1. NOw concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.]

[Paraphrase] 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judea, exhausted partly by their former Christian liberality, Act. 2. 45. making sale of their goods, and communicating their stock to the Christians, and partly being spoiled of their goods by the persecuting Jews, 1. Thes. 2. 14. the same order that I gave to the Churches of Galatia, I now give to you.

2. Upon the first day of the week let everyone of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.]

[Paraphrase] 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty (see Exod. 23. 15. Deut 16. 16.) and therefore at such a time, upon such a special occasion as this, let everyone lay aside whatsoever by God's blessing comes in to him by way of increase, so that there may be a full collection made, without anymore gatherings when I come among you.

3. And when I come, whomsoever you shall approve by your letters, them will I send to bring your liberality to Jerusalem.]

[Paraphrase] 3. And then ye shall have the choice of the messengers who shall carry it, that ye may be confident of the due disposing of it, according to your intentions; and whom ye choose, I will in my letters recommend them, and send them to Jerusalem.

4. And if it be meet that I go also, they shall go with me.]

[Paraphrase] 4. And if the collection be such an one as may make it fit for me to be the bearer of it, I will go myself, and they along with me.

5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.]

[Paraphrase] 5. And my coming to you I design as soon as I have spent some time in the several parts of Macedonia: for I shortly intend to remove from hence, and in my way to Jerusalem, to pass through that region.

6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.]

[Paraphrase] 6. And perhaps when I come, I will stay the whole winter with you, which being done I will go farther, and I suppose some of you will go some part of my way with me.

7. For I will nto see you now by the way, but I trust to tarry a while with you, if the Lord permit.]

[Paraphrase] 7. For I mean not now to come to you, because if I did, I should not be able to stay, or to do anymore then take you in passing, but my purpose is by God's leave to spend some time with you, when I next come:

8. But I will tarry at Ephesus until Pentecost.]

[Paraphrase] 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem, where I mean to be at Pentecost.

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

[Paraphrase] 9. And I have great reason to do so; for as I have a great deal of hope that I may be able to do much good, to propagate the Gospel in those parts, so there are many that oppose the truth, which makes it more necessary for me to stay there some time, for the quelling of them.

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

[Paraphrase] 10. When Timothy comes to you with this Epistle, be careful that the schismatics among you give him no disturbance, and do ye look upon him as ye would upon me.

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

[Paraphrase] 11. Take heed to all he saith, let him have an authority among you, and when he returns bring him on his way, and provide him with necessaries when ye take your leave of him, that he may return to me, for I and the brethren expect him.

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 unto you at this time, but he will come, when he shall have convenient time.

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

[Paraphrase] 13. Be careful and vigilant, that ye be not seduced, continue constant in the truth, and whatsoever temptations ye have to solicit you, show yourselves courageous and well armed against all assaults.

14. Let all your things be done with charity.]

[Paraphrase] 14. Away with all divisions and schisms from among you.

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

[Paraphrase] 15. received the Gospel at the first preaching of it in Achaia, and have ever since been very bountiful to all the poor Christians, see Luk. 8. a.

16. That ye submit yourselves unto such, and to everyone that helpeth with us, and laboreth.]

[Paraphrase] 16. That you honor and reverence them and such as they, and all that join with them in the propagation of the Gospel and faith of Christ.

17. I am glad of the coming of Stephanas▪ and Fortunatus, and Achaicus; for that which was lacking on your part, they have supplied.]

[Paraphrase] 17. I was very glad at the coming of Stephanas, &c. B b b 2 (probably the sons of Chloe,) who have told me of the schisms among you ch. 1. 11. and of all other matters of importance, and so supplied your place, done that which you ought to have done. See Mar. 12. b.

18. For they have [note b] refreshed my spirit and yours, therefore acknowledge ye them that are such.]

[Paraphrase] 18. For they came very much desired, and very welcome to me, and will so, I presume, to you at their return; such men as they deserve all reverence from you.

19. The Churches of Asia salute you; Aquila and Priscilla salute you much in the Lord, with [the [note c] Church that is in their house.]

[Paraphrase] 19. all the Christians in their family.

20. All the brethren greet you: [greet ye one another with an holy kiss]

[Paraphrase] 20. See note on Rom. 16. • .

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

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

[Paraphrase] 22. If any man love not Christ so well as to confess him, but renounceth him in time of temptation, as the Gnostics affirm it lawful to do, let him fall under the heaviest censures of the Church.

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

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

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

Annotations on Chap. XVI.

[ a] V. 11. Conduct ] 〈 in non-Latin alphabet 〉 is to accompany, to bring on the way, v. 6. and to set forth, and, if need be, to provide for the necessaries of his journey. So Tit. 3. 13. where 'tis explained by 〈 in non-Latin alphabet 〉 that they want nothing. So Act. 15. 3. where they that were sent by the Church of Antioch, in all reason are to be believed to have had the charge of their journey defrayed by them. As for the phrase 〈 in non-Latin alphabet 〉 in peace here added, it seems to refer to that notion of peace (as in, Peace be with you, &c.) which is a form of salutation, especially at dismissing the assembly (see Note on Rom. 16. c.) or at any other parting, or taking of leave, which was among the Christians used by way of benediction, and then 〈 in non-Latin alphabet 〉 in, or, with peace, will be no more then, when ye take leave, or part with them.

[ b] V. 18. Refreshed my spirit] This phrase 〈 in non-Latin alphabet 〉 quieted the spirit, is taken out of the Greek translation Zach. 6. 8. instead of which the Chaldee have 〈 in non-Latin alphabet 〉 they have done my desire, that is, saith Maimonides, they were acceptable and welcome to me. See Joh. Coch. Tit. Talmud. p. 300.

[ c] V. 19. Church that is in their house ] The word 〈 in non-Latin alphabet 〉 the Church doth not only signify the place of assembling together, but the persons of those that use to do so, that is, all the Christians in any place▪ So in the beginning of this Epistle having named the Church which is in Corinth, he proceeds 〈 in non-Latin alphabet 〉 , &c. the sanctified, the saints, that is, all the Christians in that place, which are meant by the word Church preceding. And so here the Church is all the members of the Church of Christ, the Christians; and then 〈 in non-Latin alphabet 〉 house signifying in like manner not the walls of the house, but the family, the persons in it, (as when 'tis said of Cornelius that he was a proselyte 〈 in non-Latin alphabet 〉 , with all his house, that is, he and all the persons in his family,) it is evident what is meant by the Church in their house, that is, all the believers of their family. The same are called 〈 in non-Latin alphabet 〉 Rom. 16. 4. the Church, or Christians, belonging to their family: the prepositions 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being promiscuously used in these writings. To this Theophylact farther adds, that by this phrase is intimated the great piety of the Masters of these families, that had made all their house Christians, ( 〈 in non-Latin alphabet 〉 ) and again their great hospitality to strangers. For where, saith he, such virtues are, 〈 in non-Latin alphabet 〉 , that house is a Church.

[ d] V. 22. Anathema Maranatha ] Of 〈 in non-Latin alphabet 〉 , as it was the second degree of Censures taken from the Jews, and accommodated to the use of the Christian Church, somewhat hath been said, Note on c. 5. e. Now the addition of Maranatha 〈 in non-Latin alphabet 〉 to it, signifies the third and highest degree of Excommunication, superadded to that second. For though some question have been of late made of it by learned men, yet there is little reason to doubt, but there were among the Jews those three degrees of Excommunication, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : the first a remotion from familiar converse. ad quatuour passus, for four paces; the second more solemn, with execrations out of Moses law added to it; the third leaving the offender to divine vengeance. This last is denoted, without doubt, by the origination of the word 〈 in non-Latin alphabet 〉 whatsoever that be. For three derivations it is capable of, two mentioned in Moed Katon, in these words, What is Schammatha? Rab answered 〈 in non-Latin alphabet 〉 there is death, and Samuel said 〈 in non-Latin alphabet 〉 there shall be desolation. The third is from 〈 in non-Latin alphabet 〉 Dominus venit, the Lord comes. That this third should not be it, there is only this pretense, that then there would be no reason for the dagesh or doubling of the m in schammatha. But considering that that is no great change, and that in either of the other two greater are admitted, in the first the 〈 in non-Latin alphabet 〉 in the end of 〈 in non-Latin alphabet 〉 turned into 〈 in non-Latin alphabet 〉 , and much greater in the second, the word 〈 in non-Latin alphabet 〉 here will give us great reason to forsake the two former, and pitch upon that third derivation, it being clear that the word 〈 in non-Latin alphabet 〉 comes is the same in both, and for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 it is as clear, that they are directly the same. The word 〈 in non-Latin alphabet 〉 is name, but in ordinary speech among the Jews signifies the name of God, or God himself. And so doth Maran in the Eastern tongues signify Dominus Lord, whence in Etruria the Kings were called Marani, saith Servius on Aeneid. 12. and the Syrians are now called Maronitae, because they call Christ 〈 in non-Latin alphabet 〉 our Lord. Agreeable to which it is that in Epiphanius God is by the Gazari called Marnas, and by the Cretans their virgins are styled 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 Ladies. And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch, Jude 14. 〈 in non-Latin alphabet 〉 the Lord cometh, and that there explained by 〈 in non-Latin alphabet 〉 doing judgment against wicked men, that will not be reformed. According to this it is, that among the Spaniards, who have so much of the remainders of the Jews among them, this form hath been used sit Anathema maranatha, & excommunicatus, or 〈 in non-Latin alphabet 〉 let him be excommunicated from the hope of the Lord. A passage there is in Stephanus Byzant. 〈 in non-Latin alphabet 〉 . which in all probability belongs to this word. 〈 in non-Latin alphabet 〉 , A shepherd being thunderstruck, saith he, cried out, Ramanthas, that is, God from above. Where though, out of Philo the Grammarian, he derive it from Raman, signifying height, and Athas, God, yet there is little doubt to be made but the word is a corruption in the vulgar, and so in the shepherds use of it for Maranatha here. The only thing remaining of difficulty is, how, supposing this a form of Excommunication, it can here be appliable to the not loving of Christ, which, being a sin of the heart, seems not to be capable of any judges cognizance, nor consequently of their censure. But it must be observed that the love of Christ signifies that perfect love that casts out fear, and contains in it the confession of Christ, adhering and cleaving to him (as to love a master, Mat. 6. 24. is, to hold to him, in that verse) the not loving of Christ, is the denying of him in time of trouble, and signifies here him that was trainted with the error of the Gnostics, and so would not confess Christ in time of persecution (see Note on Rev. 2. b.) and then there is nothing more reasonable then that the Apostle, having written this whole Epistle against the schisms and vicious practices and heresiesi nfused into the Church of Corinth by these men, should conclude with a denunciation of the highest degree of Excommunication against all those who shall thus renounce Christ, and fall off to these damnable heresies, denying the Lord that bought them, 2 Pet. 2. 1.

Annotations on Chap. XVI.

THE [note a] SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS.

[ a] THE occasion and time of writing this Second Epistle are the only things which will here be necessary to be premised, and both of these may probably be discovered. At the end of his three years stay in Asia, when he was now hastening toward Jerusalem, 1 Cor. 16. 8. that is An. Ch. 54. he had before his departure from Ephesus (see Note a. on the title of 1 Cor. ) written his first Epistle to them, for the checking of many enormities among them, which Stephanas, and Fortunatus, and Achaicus had brought him word of. And when the success of that Epistle of his was soon declared unto him by Titus, how that the Censures inflicted on the offenders had reduced many, and that there was a very discernible reformation wrought amongst them by these means, he makes all hast (as soon as he had received this account) to send this second, milder Epistle unto them, to qualify the seeming severities of the former, and to take off the Censures again from those that had thus seasonably been reformed by them, c. 2. 7. and 10. This shows that it was written within a short time after the former. And the same also appears by the solemn mention of the danger which he had passed at Ephesus, (which he had but intimated in the former Epistle c. 15. 32. but now enlargeth on it, at the beginning of this Epistle c. 1. 8. and c. 4. 7, &c.) viz. that caused by Demetrius and the silver-smiths, Act. 19. 24. in which he had like to have been brought to the Theatre, to combat with wild beasts, and escaped narrowly with life: which deliverance of his was, it seems, now fresh in his memory, and fit to be recounted by him again and again, and to be thankfully acknowledged by all that had any interest in him.

As for the point of time wherein it was written, it may be thus probably collected. In this Epistle c. 2. 12. he mentions his being at Troas to preach the Gospel, and his good success in converting many, which is the meaning of the door being opened him in the Lord; from thence he saith he hastened to Macedonia, on purpose to meet Titus, and understand from him the success of his former Epistle to these Corinthians, and there it seems he found him, and presently dispatched this second Epistle to them, which is accordingly in the Subscription of it dated from Philippi in Macedonia, by Titus and Lucas. That this was done in that journey set down Act. 20. in the beginning, there is no question, but in what verse of that chapter this his being at Troas, (mentioned here c. 2. 12.) is described, that is the only difficulty. That it is not to be referred to that mention of Troas Act. 20. 6. appears by this, that there they came from Philippi (that is, from Macedonia ) to Troas, but at the point of time mentioned in this Epistle, 'tis evident they went from Troas to Macedonia. Again in that verse of the Acts they stayed at Troas but seven days, and in those days the disciples came together to break bread, on the Lord's day, and Paul 〈 in non-Latin alphabet 〉 discoursed to them till midnight: All which supposeth them of Troas to have formerly received the Gospel, whereas at his being in Troas, which is mentioned in this Epistle, he seems to have first revealed the Gospel unto them, the door which was then opened unto him being the first reception of the Gospel in that place. It is therefore most reasonable to suppose this his being at Troas to be contained Act. 20. 1. in his passing from Ephesus, the Metropolis of Asia, into Macedonia. That Troas was not so much out of the way betwixt these two, but that by it he might pass from one to the other, appears in the following verses; for in the return from Macedonia v. 3. into Asia v. 4. they are all found at Troas v. 5, and 6. and from thence it is as clear, that Troas might be taken in his way v. 1. as he went from Ephesus to Macedonia. But the brevity of S. Luke's narrations keeps this from being mentioned there, which yet may be supplied by this of S. Paul's own pen, c. 2. 12. And from thence it will be concluded that either at his being in Macedonia v. 1. (at which time he met with Titus there, 2 Cor. 2. 12.) or possibly at his return through Macedonia from Greece v. 2, 3. this Epistle was written by him, to follow the former, as soon as he discerned the success of it, and to comfort them whom that had cast down. And that it was in the second point of time, that of his return from Greece through Macedonia, may appear by c. 1. 16. where mentioning two resolutions, which he had had to visit them, the former in his passage into Macedonia, the second at this his return from it, both of these must needs be passed before the writing hereof. In this Epistle he also excuseth his not coming to them, and addeth many other things occasionally; especially he is careful to vindicate his Apostleship from some calumnies, that malicious seducers, crept into that Church, had cast upon him. And this is all that was useful to be said beforehand no this Epistle.

CHAP. I.

1. P AUL 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 that are in all Achaia,]

[Paraphrase] 1. Timothy that was with you by my appointment 1 Cor. 16. 10. to see my directions observed among you, to the Christian Church in the city of Corinth, and in all other cities and regions through all Achaia.

2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

3. Blessed be God, even the father of our Lord Jesus Christ, the father of mercies, and the God of all comforts,]

[Paraphrase] 3. I have all reason to bless and magnify the name of God, which purposely sent our Lord Jesus Christ into the world, and by that, and his many other gracious acts of his particular providence, hath shown himself to be a most merciful and gracious Father unto us;

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.]

[Paraphrase] 4. Who in all the preasures that have befallen me, hath eminently relieved and succoured me, and by those experiences hath enabled me to refresh and cheer up all those that are in any affliction.

5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.]

[Paraphrase] 5. By this one consideration, of which I have had so frequent evidences, that according to the proportion of our suffering for Christ, Christ doth constantly afford us comforts and reliefs, the greater our afflictions are, the greater also our refreshments from Christ.

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.]

[Paraphrase] 6. And so what afflictions soever befall us, there is no reason you should be startled or discouraged in your Christian course by that means: for sure 'tis for your advantage that we are so. Our afflictions are matter of comfort to you, viz. that you can fall under no persecutions yourselves, but what ye see us endure before you, and those merely for our doing you good, preaching the Gospel to you, endeavoring to bring you to repentance and to bliss, which is not ordinarily to be come to, but by suffering after my example. And then the refreshments and extraordinary reliefs that Christ afforded me in all my sufferings, those sure will be matter of comfort to you also, as a pledge of assurance that Christ will afford you the like refreshments here, and reward hereafter.

7. And our hope of you is steadfast, knowing that as you are partakers of the sufferings, so shall ye be also of the consolation.]

[Paraphrase] 7. And of this I make no doubt, but that as you have your parts in the afflictions, so ye shall also of the reliefs and advantages by suffering.

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.]

[Paraphrase] 8. All this I say by way of preface to this advertisement which I desire to give you of the sharp persecutions that I lately met with at Ephesus, the chief metropolis of Asia, Act. 19. see note on 1 Cor. 15. d. where I had like to have been brought out to the theater to be devoured by the wild beasts, and indeed had no human means to avert, nor consequently to escape it.

9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead;]

[Paraphrase] 9. And this advantage I had of it, that the more I believed I should be put to death, the more I might be engaged by my deliverance, never to depend on any worldly trust, but only on God, who can rescue from the greatest extremity, even from the grace and death itself.

10. Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us: ]

[Paraphrase] 10. Even that God who hath actually delivered me out of that imminent danger, and so still continues to deliver me, and I verily believe will yet longer continue preservations to me.

11. You also helping together by prayer for us, that for the gift bestowed upon us [note a] by the means of many persons, thanks may be given by many on our behalf.]

[Paraphrase] 11. To which purpose I suppose 'twill much conduce, that you will earnestly pray for me: for as the prayers of many are an effectual motive to God to do what they pray for, when by that means the favor being granted to many at once, those many shall be all engaged to thank God, and magnify his name; so the benefit afforded me in favor to many others, viz. to the believers who pray for me, and may receive profit by my life, may by those many be received with thanksgiving to God in my behalf.

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-wards.]

[Paraphrase] 12. For of this I can say with joy and comfort, that my conscience gives me a cheerful testimony in all my actions, that I have had no ends or designs of my own, but in a pious simplicity and sincerity of heart, not as worldly wisdom would direct, but according to the Gospel-rules (see note on Heb. 13. d.) we have behaved ourselves toward all men, but toward you beyond all others.

13. For we write none other things unto you, then what you read, or acknowledge, and I trust you shall acknowledge even to the end.]

[Paraphrase] 13. For my writings to you are perfectly agreeable to the doctrine preached by me, and by you received, when I was among you: what in my Epistles you read, you cannot but acknoweldge to be that which ye have been taught, and I hope you will never be drawn away from that acknowledgment.

14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours, in the day of the Lord Jesus.]

[Paraphrase] 14. This I say, because though since these divisions came in among you, I have been rejected and vilified by some, yet some others of you have acknowledged yourselves to take joy and comfort in me, as I profess to do in you, and am confident I shall do, when Christ comes to reward his faithful servants.

15. And in this confidence I was minded to come unto you before, that you might have a second benefit,]

[Paraphrase] 15. And with this affection of kindness to you, and persuasion of your kindness to me, I did design to come to you, that thereby you might be confirmed in that faith, and grow in that knowledge which was first preached to you.

16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea.]

[Paraphrase] 16. This I first meant to do in my way to Macedonia, and being hindered from doing it then (and going another way, viz. by Troas, c. 2. 12.) I have had a second resolution of visiting you, at my going from Macedonia into Greece, Act. 20. 16. 2. that so I might have been conducted by some of you toward Judea, whither I am a going with contributions to the poor Christians there.

17. When I therefore was thus minded, did I use lightenesse? or the things that I purpose, do I purpose according to the flesh, that with me there should be [note b] yea, yea and nay, nay?]

[Paraphrase] 17. And though I did not come, yet have my calumniators nothing to lay to my charge for this, as if I did make resolutions lightly, rashly and inconstantly, as men use ordinarily to do.

18 But as God is true, our word toward you was not yea and nay.]

[Paraphrase] 18. No, I assure you, as God is faithful, there was no levity or inconstancy in my resolution.

19. For the Son of God, Jesus Christ, who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay, but in him was yea.]

[Paraphrase] 19. As little as there was in our preaching of Christ Jesus the Son of God among you, which is also calumniated by some, as if it were light, uncertain, liable to inconstancy, but that most unjustly, for what was preached by us there among you, was confirmed by Christ himself, that is, by miracles wrought by his power among you.

20. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.]

[Paraphrase] 20. For as all the promises of God proposed by him are undoubtedly true, so accordingly in this particular, he gave us power to confirm by miracles what we taught from him; and this I hope hath and will tend to the glory of God, by our ministry.

21. Now he which stablisheth us with you in Christ, and hath anointed us, is God:]

[Paraphrase] 21. Now he that confirms both you and us in the truth acknowledged by us, and which hath given us such testimony for the proof and confirmation of the Gospel (see note on Act. 10. e.) is God:

22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.]

[Paraphrase] 22. Who hath as it were set his seal or signature upon us, marked and secured us, sealed us up for his own, and already given an assurance of his future dealing with us, by giving us his Spirit, the gifts and graces thereof, a pledge of the full promise which shall after be performed (see note on Ephes. 4. i.)

23. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.]

[Paraphrase] 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it, (besides or over and above that of the spirits disposing me otherwise, contrary to my resolution intimated v. 17. see Theophylact) I had heard of such enormities among you, that if I had then come, I must have been forced to use a great deal of severity • mong you, in case my former Epistle were not obeyed, of which I had not particular knowledge till I met with Titus, c. 2. 13. which was at my coming to Macedonia. And that was then the only reason of my forbearing, that I might not be forced to exercise that Apostolical sharpness against you. (As for the other, the reason of the change of his resolution is plain, Act. 20. 3.)

24 Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand.]

[Paraphrase] 24. That severity of discipline I mean, that must not be looked on as an act of dominion, of designing any advantage to ourselves by you (see Mat. 20. 25. and note on 1 Pet. 5. a.) but that which Christ hath commanded and prescribed us, by that means to reform and amend, to work faith, and hope, and rejoicing, and all good things in you. For by faith, that is, the doctrine of Christ, it is that you were first brought in to the service of the true God, and wherein you continue ever since, and we desire you should do so still, not relying on any doctrine of ours as it differs from that.

Annotations on Chap. I.

[ a] V 11 By the means of many persons ] The Greek 〈 in non-Latin alphabet 〉 is ordinarily parallel and proportionable to the Hebrew 〈 in non-Latin alphabet 〉 facies, which coming from 〈 in non-Latin alphabet 〉 respexit, signifies oftentimes respectus, and so 〈 in non-Latin alphabet 〉 de facie, signifies for, or in respect of; and agreeable thereto, 〈 in non-Latin alphabet 〉 , of, or from, many faces, here signifies in respect of many, in relation to many, for the sa • es of many, or in any of those forms of speech by which 〈 in non-Latin alphabet 〉 would be rendered.

[ b] V. 17. Yea yea, and nay nay ] The meaning of yea, and nay, or of yea yea, and nay nay, is distinctly this, when we do not agree, or are inconstant to ourselves, now yea, and an • n nay, in our words or actions. Whence is that old word naucus for a light or frivolous person, from 〈 in non-Latin alphabet 〉 , as 'tis deduced by Festus. The difference of this from the 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , Jam. 5. 12. is cleared by the construction, Let your yea be yea, and your nay be nay, that is, let your words and actions accord; so that the second yea and the second nay is not joined with the first, as here, but as the predicate affirmed of it, whereas here the two yeas being all one (and so indeed expressed by a single yea v. 18.) are the Subject of the speech, and the two nayes, being all one again, the predicate. To this agrees that proverb of the Jews, The just man's yea is yea, and his nay, nay. A third expression there is, that of Mat. 5. which is in sound very near this, and yet distant from it, Let your communication be yea yea, and nay nay, that is let there be no other language but this or the like, used by you, in opposition to the more licentious forms of oaths there mentioned.

CHAP. II.

1. BUT I determined this with myself, that I would not come again to you in heaviness.]

[Paraphrase] 1. And now that instead of coming I write again, I was resolved to defer it so long, till I should hear of some reformation among you, that so this might not be, as formerly my letters were, to punish, to afflict, to censure you, see note on 1 Cor. 5. c.

2. For if I make you sorry, who is it then that maketh me glad, but he that is made sorry by me?]

[Paraphrase] 2. For when you are checked or censured by me, this is so far from being pleasant to me, that it is indeed at the same time matter of such grief, that I cannot be comforted by anything, but by the same you, by seeing that the Censures have wrought some good on you, caused the reformation of that in you, for which I had meant them to you.

3. And I wrote this same unto you, lest when I came, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.]

[Paraphrase] 3. And this severity of proceeding v. 1. which now I speak of, I did rather choose to send you in a letter, 1 Cor. 5. then to defer it till my coming, in hope to find your faults amended, to have all the sorrowful matter, that of censure, past before that time, that so I might have nothing to do then, but to absolve and receive penitents, and so to rejoice among you, (not to inflict censures upon you) and that I was confident would also be most acceptable to you all.

4. For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.]

[Paraphrase] 4. For that which I wrote with some sharpness and was matter of grief to you, was so much more to me at the very writing of it, was a most heavy pressure upon my heart, and fetched abundance of tears from me; by which you may know that what I did was not out of any pleasure that I take to censure or afflict you, but as an effect of the greatest love to you all, which could be imagined.

5. But if any have caused grief, [note a] he hath not grieved me, but in part; that I may not overcharge you all.

6. Sufficient to such a man is this [note b] punishment, which was inflicted of many.]

[Paraphrase] 5, 6. But for the incestuous person, the author of all this sadness and severity (sadness not to me alone, but in some measure, that I say no worse, to all you) it is now sufficient which he hath suffered by the delivering him up to Satan, 1 Cor. 5. and the sad consequence thereof.

7. So that contrariwise, ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.]

[Paraphrase] 7. And it is now more then time that he be absolved by the Church, and forgiven the offense committed against it, and by absolution be cheered up again, lest the continuance of such sharp punishments should not have a benign, but noxious influence upon him.

8. Wherefore I beseech you, that you would confirm your love towards him.]

[Paraphrase] 8. And therefore my present counsel is, that by prayers for his release you express your reconciliation to him, and so absolve him from the Censures.

9. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.]

[Paraphrase] 9. And this I now write, that I may see whether you are as ready upon my appointment to restore penitents, as to inflict punishments upon offenders, which is another branch of your Christian charity.

10. To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ.]

[Paraphrase] 10. Whom you are willing to have restored from excommunication (as being satisfied with his penance and expression of repentance) I appoint or give leave to do it: (For if I have absolved any man, I have done it by the authority I have from Christ, but yet in respect unto you, or with consideration of what may be best for you, that is, for your whole Church.)

11. Lest Satan should get an advantage of us, for we are not ignorant of his devises.]

[Paraphrase] 11. That the too long continuance of the punishments upon the penitent offender may not be made use of by Satan to the hurt and ruin of the Church, either by swallowing him up by desperation, v. 7. or by heightening your zeal against sin into an unreconcileablenesse with the sinner, v. 9. for Satan hath many hidden secret arts to mischief souls, which we think not of.

12. Furthermore, [when I came to Troas, to preach Christ's Gospel, and a door was opened to me of the Lord,]

[Paraphrase] 12. when Act. 20. 1. (see note on the title of this Epistle) I came to Troas to preach the Gospel of Christ, and my preaching had a very happy reception there, and brought many to the faith,

13. I had no rest in my spirit, because I found not Titus my brother, but taking my leave of them, I went from thence into Macedonia.]

[Paraphrase] 13. I was much troubled in mind that I could hear no tidings of Titus, by him to be advertised of the success of my Epistle among you, and in pursuit of him I left that city, and went into Macedonia, in hope that I might find him there.

14. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place.]

[Paraphrase] 14. And having met with him, he hath given me the good news of the happy success of my Epistle among you, and that obligeth me to bless that God, who hath hitherto prospered us exceedingly (see Mark 14. f.) in the propagating of the Gospel, and by us hath made piety and Christianity famous, and well reputed of in every place.

15. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish.]

[Paraphrase] 15. For by our preaching the Gospel, we perform a very acceptable service to God, and bring in glory to his name, offer up a sweet smelling sacrifice unto him, among all sort of people, both among the penitent believers, which receive the faith, and live according to it, and the impenitent unbelievers, that receive it not.

16. To the one we are the savor of death unto death, and to the other the savor of life unto life: and who is sufficient for these things?]

[Paraphrase] 16. For though this sweet perfume to the obstinate impenitent hath been the most perfect poison (as high perfumes sometimes are) they have grown the worse for the Gospels coming among them; yet to all that have forsaken their old courses of sin, and obeyed this call to a new life, it hath been the most comfortable vital savor that ever came to them. This is a weighty employment, and unless God did particularly enable us, we could never be fit for it.

17. For we are not as many, which [note c] corrupt the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ.]

[Paraphrase] 17. This we are sure of, that we have not designed any secular advantage to ourselves in preaching the Gospel, as the Gnostic heretical teachers are observed to do, 1 Tim. 6. 5. but have sincerely revealed to you what we have been taught by Christ, without any other aim, God knows, than that we may perform faithful service to him.

Annotations on Chap. II.

[ a] V. 5. He hath not grieved me ] The sense affixed to these words in this paraphrase (very distant from that which the words, as they are ordinarily read and rendered, sound) is taken distinctly from the Scholion of Theophylact, who resolving it the Apostles meaning, in both these verses, to have his charity to the incestuous person expressed, and to give order for his Absolution, thinks this way of rendering it most proper, that joining them with himself in the dislike and sorrow, and consequently infliction of censures for the sin, he might engage them jointly with himself in the absolving the transgressor; and this, saith he, most wisely disposed by him, that they who had so lately been commanded by the Apostle to avoid him, as a detestable person, should not now upon his giving orders for his absolution be scandalized at him, 〈 in non-Latin alphabet 〉 as inconstant and mutable. This, saith he, is the reason that he takes them in, as partakers with him of the sorrow and censures, that he might have them his willing partners in the absolution and joy of that. And so this, saith he, is the sense of the words, 〈 in non-Latin alphabet 〉 — For he hath not, saith S. Paul, grieved me alone, but all you in part, that is, a little, or in some degree, that I may not say, he hath altogether grieved you, lest I should lay overmuch weight upon him; or in plain words, the truth is, he hath grieved you in like manner as me, but yet that I may not overburthen him that was guilty of that incest, or aggravate the matter against him, all that I say is, that in part, or in some measure, ye were grieved by him. This is a very commodious sense, and necessarily requires some small change of the punctation ( • hough the printed text in Theophylact have not observed it) partly by including in a parenthesis the latter part of this 5. verse, from 〈 in non-Latin alphabet 〉 —to the end of it, partly by putting a comma after 〈 in non-Latin alphabet 〉 , that so 〈 in non-Latin alphabet 〉 may connect with 〈 in non-Latin alphabet 〉 , thus, 5. But if any have caused grief he hath not grieved me, but in part (that I may not aggravate, or lay weight, on him) you all. 6. Sufficient to such a man —And this is a plain sense, and agrees very well with all that follows of their joint and cheerful proceeding to the Absolution of the incestuous.

[ b] V. 6. Punishment which was inflicted of many ] What is here meant by 〈 in non-Latin alphabet 〉 , the punishment which was inflicted under the many, will appear by 1 Cor. 5. 4. where concerning the incestuous person, and such as he, order is distinctly given, that he shall be delivered up to Satan for the destruction of the flesh, or bringing corporal inflictions upon him, which is certainly the 〈 in non-Latin alphabet 〉 punishment here mentioned, and that 〈 in non-Latin alphabet 〉 you being gathered together, that is, in the presence of the whole congregation, to add the greater solemnity to it: And that is all one with the 〈 in non-Latin alphabet 〉 here, under, or in, the presence of the many. Mean while as there the sentence was S. Paul's, 〈 in non-Latin alphabet 〉 v. 3. I have judged as present, and v. 4. when ye are gathered together and my spirit, with the power of the Lord Jesus Christ (bestowed on the Apostle, and rulers of the Church) so here it must be supposed to be, though the solemnity was transacted with the company, and in the presence of the whole congregation.

[ c] V. 17. Corrupt ] That 〈 in non-Latin alphabet 〉 the word of God signifies the Gospel here, as it was by S. Paul made known unto men, the Christian Religion preached by him, there can be no doubt. All the difficulty is, what is meant by 〈 in non-Latin alphabet 〉 . not that there can be any question of the native proper signification of that word, for it certainly signifies doing as 〈 in non-Latin alphabet 〉 do, and those are little pedling merchants, that buy and sell to get gain; but because it is possible it may refer to some practices which such Merchants are vulgarly guilty of, mixing, and dashing their commodities, and so deceiving others, that they may enrich themselves. But though • gh the word may possibly by a figure signify this, yet the genuine proper notion, being very agreeable to the Context, is in all reason to be preferred. We are not, saith S. Paul, 〈 in non-Latin alphabet 〉 , as the many. This sure refers to the false teachers of his time, and those, we know, were the Gnostics, who as they are said to serve their belly, to love the world, and to love pleasures, and so generally to design themselves advantages by their profession, and of all things hated the Cross, renounced Christianity when it was persecuted, and brought any dangers or losses upon them; so they are particularly marked out 1 Tim. 6. 5. (that chapter where the Gnostics are named, v. 20. and their character particularly set down) to be such as deem godliness gain, think the Christian profession brings men secular advantages of liberty, &c. and so cannot be so single-hearted, so wholly bent to approve themselves to God, as S. Paul here professeth to be. To this interpretation of the place I am inclined by two passages in the Epistles of Ignatius, which though they are omitted in the Laurentian Copy, are yet constantly to be found in others, and if they were put in by any interpol • tor, they may yet be of good use to us in this matter, there being no reason to suspect the hand that inserted them of any ill design, nor yet of ignorance either of the Gnostic heresy, or of the use of the word. The former place is in the Epistle ad Magnesianos, where speaking of the Gnostic Judaizers, enemies of the cross, whose God is their belly, minding earthly things, lovers of pleasures, and not lovers of God, having a form of godliness, but denying the power thereof, he adds, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 Merchants of Christ, huckstering the word, selling Jesus, going on to other parts of the character of the Gnostics, corrupters of women, coveting what belongs to others, 〈 in non-Latin alphabet 〉 greedy lovers of money. The second place is agreeable in Ep. ad Trall. There are, saith he, some vain speakers and impostors, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 — not Christians, but Merchants of Christ, carrying the name of Christ for deceit, huckstering the word of the Gospel: and who these are, he specifies in the process of that Epistle; Simon the first-born of Satan, Menander, Basilides, the unclean Nicolaitans, 〈 in non-Latin alphabet 〉 , those that are falsely named, that is, the Gnostics, &c.

CHAP. III.

1. DOE we begin again to commend ourselves? or need we, as some others, [note a] epistles of commendation to you? or letters of commendation from you?]

[Paraphrase] 1. Why should I again be forced to mention the uprightness of my dealing toward you, the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church, in commending from one Church to another those that are strangers to them? have I any need of commendations to you, or from you to other men?

2. Ye are our epistle written in our hearts, known and read of all men.]

[Paraphrase] 2. The works of conversion that we have wrought among you, of which our own conscience gives us testimony, will serve us abundantly instead of letters commendatory from you to all others, who cannot but have heard the same of it.

3. For as much as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink▪ but with the Spirit of the living God, not in tables of stone, but in fleshy tables of the heart.]

[Paraphrase] 3. And you (that is, your faith) are most conspicuously an epistle of Christ, of the writing of which we have only been the instruments, the Spirit of God supplying the place of ink, and your hearts of the writing tables, and by this epistle, this testimony, Christ that great Bishop of our souls doth recommend us to all men.

4. And such trust have we through Christ to Godward.]

[Paraphrase] 4. Thus confident am I by the strength of Christ to speak boldly, and in a manner to boast of my behavior, and happy success in my Apostleship c. 2. 14, &c.

5. Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.]

[Paraphrase] 5. Not that we are able to to do, or so much as to think, or enter upon anything of this nature, in order to the conversion of men, of ourselves, as by our own strength; but what ever we are able to do, it is of God, whose title that is Isa. 13. 6. to be Shaddai, almighty or sufficient.

6. Who also hath made us able ministers of the new Testament, not of the letter, but of the spirit: for the letter killeth, but the Spirit giveth life.]

[Paraphrase] 6. And that sufficiency of his he hath expressed in the powers and methods, with which he hath furnished, and to which directed us the preachers and dispensers of the new Covenant (see note on the title of these books) that is, not of the law (see note on Mat. 5. g.) written and brought down in Tables by Moses, but of the Gospel, called by this title of the Spirit, first, because it comes near to the soul, and requires purity there; secondly, because the holy Ghost came down both on Christ and on the Disciples to confirm this new way; thirdly, because Grace is a gift of the Spirit, and now is joined to the Gospel, but was not to the Law; which administration of the Spirit, and annexation of it to the word under the Gospel, gives men means to attain eternal life, when the law is the occasion, and by accident the cause of death to them, in denouncing judgment against sinners, and yet not giving strength to obey.

7. But if the ministration of death written and engraven in stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away:]

[Paraphrase] 7. And if the delivery of the Law which brought nothing but death with it, when it was written in tables of stone (see note on Mat. 5. g.) was with the appearance of Angels, and a bright shining which cast such a splendor on Moses's face, that it would dazzle any man's eyes to look on it, and yet now that glory, and that law so gloriously delivered, is done away:

8. How shall not the ministration of the Spirit be rather glorious?]

[Paraphrase] 8. How much rather shall the preaching of the Gospel be matter of reverence to all? (see Mat. 5. g.)

9. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.]

[Paraphrase] 9. For if the delivery of the Law, which could help men to condemnation, but could not absolve any man, were in so much glory, God by his Angels appearing so dreadful in the mount; then much more the Gospel, which brings with it justification and pardon of sin, is to be counted exceeding glorious, to be looked on and received by us with all reverence.

10. For even that which was glorious had no glory in this respect, by reason of the glory that excelleth.]

[Paraphrase] 10. For the Law though otherwise glorious, yet being compared with the Gospel, hath no glory at all in it (as the moon compared with the sun is so utterly outshined by it, that it appears not in the presence thereof.)

11. For if that which is done away was glorious, much more that which remaineth is glorious.]

[Paraphrase] 11. For if that which was itself to be abolished, being but the cover that contained the true jewel under it, were yet delivered dreadfully and by a glorious appearance, then much more shall that which endureth forever, that jewel itself, the Gospel or substance, contained under those coverings or shadows, and so which is never like to be abolished, and hath a durable fruit belonging to it (Grace, which the other had not) deserve to be esteemed glorious.

12. Seeing then that we have such hope, we use great plainesse of speech;]

[Paraphrase] 12. Upon these grounds I say (mentioned from ver. 5. to this verse) I cannot but speak boldly and confidently to you in vindication of my Apostleship, ver. 4.

13. And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the [note b] end of that which is abolished.]

[Paraphrase] 13. Having no need to imitate Moses who veiled his face, which was a type of the dark, not clear proposing of the Gospel (which is the end or principal part of the Law, and the jewel contained under that covering) to them of old.

14. But their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament: which veil is done away in Christ.]

[Paraphrase] 14. And accordingly so it continues remarkable to this present, the Jews see not Christ in the reading of the Old Testament, and so the cover still remains upon Moses face, as it were, but by the Christian clear doctrine, or by faith, is removed.)

15. But even unto this day, when Moses is read, the veil is upon their heart.]

[Paraphrase] 15. And so though they have heard it over and over many times, yet still they do not understand the true sense of the Law.

16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away.]

[Paraphrase] 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ, then they shall see and understand plainly, what now is so obscure to them.

17. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty.]

[Paraphrase] 17. Now Christ is besides his human nature, endued with a divine Spirit, and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ, or the Gospel is, there is freedom, and consequently the veil (a token of subjection also 1 Cor. 11. 10.) is taken away.

18. And we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.]

[Paraphrase] 18. And so all we that believe in Christ, have that veil done away, and do clearly, though not yet so perfectly, behold Christ, and by beholding him are changed to be like him; the doctrine of the Gospel received into our hearts changeth us into other men, to such a vision of Christ here, in imitating his purity, &c. as shall be attended with eternal glory hereafter, the same Spirit of Christ which worketh the one in us, being certain to produce the other also.

Annotations on Chap. III.

[ a] V. 1. Epistles of commendations ] 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in this place are an intimation of an ancient custom in the Apostolical primitive Church, which ordinarily gave their testimonies to all Christians, that travailed from one, place to another, and recommended them to an hospitable reception. The original of this custom seems to have been taken from the heathens, who had their tesseras hospitalitatis, which from one friend to another, helped them that brought them to kind entertainment, and Tertullian continues the phrase contesseratio hospitalitatis. Many mentions of this custom we find amongst ancient writers. In Synesius 〈 in non-Latin alphabet 〉 , I commend Thaumasius to your friendship, &c. And in Phaverinus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , I commend to your friendship and kindness Laurentius, who of a long time hath been my scholar. And again 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 one commends a man to another, when he gives a good testimony of him. This was done among Christians, by testifying the piety and orthodoxalnesse of any, and the agreement with them from whom they come in the same faith. And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholic Church, S. Austin Ep. 163. ad El • usium, convinceth him by asking him, whether a Donatist could by his Literae formatae, or communicatoriae, gain a man entertainment or reception in any Church that he would name to him, being confident he could not do it. Thus saith Nazianzen of Julian, 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 . that he imitated many of the Christian rites, 〈 in non-Latin alphabet 〉 , all humanity, charity to them that wanted, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , that way of it especially which consisted in sending letters and t • k • ns, with which (saith Nazianzen) we use to furnish them that are in want from one nation to another. The same, saith Zozomen, l. 5. c. 5. and Nicephorus Callistus, l. 10. c. 21. almost in the same words, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , He especially imitated the tokens (or tesserae) of the Bishops letters, by which they are wont mutually to commend those that travel any whither, and by that testimony obtain for them all friendly entertainment, as for their most familiar acquaintance. The same we may find in Lucian, in his Peregrinus. By which also will appear the ancient notion of the 〈 in non-Latin alphabet 〉 , not to signify (as Baronius ad an. 314. and out of him Binius, t. 1. council. p. 271. and Ferrarius De antiq. Eccles. Epist. genere, l. 1. p. 45. would have them) Epistles by which men were testified to be in communion with the Church of Rome, (which they never did, but when they were written by the Bishop of that Church, and neither then anymore then those that were written by the Bishop of any other particular Church signified that man's agreement in faith and communion with that particular Church) but only Letters commendatory from one place or Church to another, to recommend a person that should travel thither, and so obtain for him an hospitable reception, lodging, diet, and all things else that are contained in Zozomen under the word 〈 in non-Latin alphabet 〉 provision, or necessaries, that they wanted; and this according to the notion of 〈 in non-Latin alphabet 〉 formerly mentioned (see Note on Act. 2. c.) for liberality and beneficence; though there is no question but among other degrees of charitable reception, that of admitting them to their Churches and Sacraments was included also, proportionably to the forms of their testimonies, which, saith Mat. Blastares, were wont to mention the uprightness of the persons faith, unreprovablenesse of his life, and his degree in the Church, if he had any. See Justell. in cod. Can. Eccl. Un. p. 132.

[ b] V. 13. End of that which is abolished ] If the reading be 〈 in non-Latin alphabet 〉 , then must Christ (which is the end of the law ) that is the Christian precepts and promises typified by the Mosaical rites and shadows, be meant by it; but if the reading be 〈 in non-Latin alphabet 〉 , then will the 〈 in non-Latin alphabet 〉 , or second part of the resemblance, be more perfectly answerable to the former, thus Moses put a veil over his own face, to signify that the Israelites would not see the face (that is, discern clearly the most eminent and principal part) of the Law, which is now abolished, that is, of the Ceremonial law. For certainly the principal part of that was the inward purity and piety signified and adumbrated by those ceremonies, and now taught by Christ more distinctly and plainly, and so that covering taken away, ver. 14. only the Jews will not see it, but as yet their understandings are blinded, in the beginning of the verse.

CHAP. IV.

1. THerefore seeing we have this ministry, as we have received mercy, we faint not;]

[Paraphrase] 1. Being therefore entrusted by God with so honorable a charge, the preaching of this divine and glorious Gospel of Christ, c. 3. 4, and 18. we have been diligent in attendance on our work;

2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.]

[Paraphrase] 2. And have been far from using any of those vile arts, which shame might make us disguise and conceal, but dealt simply and plainly, mixing nothing of our own with the word of Christ, but contenting ourselves with so much of the approbation of men, as the making known the truth of God unto men sincerely and uprightly will help us to.

3. But if our Gospel be hid, it is hid to them that are lost.]

[Paraphrase] 3. Which we have done so plainly, that if the Gospel of Christ preached by us be yet obscure, it is so only among obdurate obstinate unbelievers, v. 4. see c. 2. 15.

4. In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.]

[Paraphrase] 4. Such as have their eyes so blinded by Satan, or their own worldly advantages, that the Gospel of Christ most powerfully and plainly revealed by him, and shining forth in our preaching, since his departure from the earth, (and this most certainly the revelation of the immutable will of God, whom Christ represents to us, not as an ordinary picture doth the body, but as a real substantial image of him) is not permitted to have any impression or influence on their hearts, they will not see, be it never so illustriously visible.

5. For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake.]

[Paraphrase] 5. Certainly nothing but this can obstruct men's minds against the Gospel, as it is delivered by us, being preached so, as not to design anything of honor to ourselves, but only unto Christ, and for ourselves, only to offer men our service, to do them all the humblest offices of Christian charity imaginable.

6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the [note a] face of Jesus Christ.]

[Paraphrase] 6. For it is not any worldly consideration that hath put us upon this employment, but that God that by his word created the light, when there was nothing but darkness in the world, hath in a like wonderful manner impa • ted this light to us, in sending down his own Son to shine in our hearts, to reveal his will unto us, and this on purpose that we might reveal it to others, instruct them in the knowledge of those glorious mysteries, (see note on 2 Pet. 1. c.) so illustrious in themselves and advantageous to us, which God hath revealed to us by Christ.

7. But we have this treasure in [note b] earthen vessels, that the excellency of the power may be of God, and not of us.]

[Paraphrase] 7. But we that are entrusted with this great treasure of the Gospel, are not so fine and precious ourselves, we carry bodies about us subject to all manner of opposition, and pressures, and afflictions, and this on purpose designed by God also, that all the good success we have in our Apostleship may be imputed to Christ, and not to us, as it would be, if we came with any secular power or grandeur to plant the Gospel.

8. We are [note c] troubled on every side, yet not distressed; we are perplexed, but not in despair;

9. Persecuted, but not forsaken; cast down, but not destroyed:]

[Paraphrase] 8, 9. The way which God rather saw fit to choose, was to permit us to wrestle with all difficulties, and then to sustain us by his own invisible assistance, not by any secular human means, and carry us through all, and give good success to our preaching by these very means:

10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.]

[Paraphrase] 10. Carrying about us the cross and sufferings of Christ, daily suffering after him, that so the saving effects of his resurrection, in turning men from their evil ways (converting Infidels by our preaching) might through our suffering in this employment be more conspicuous.

11. For we which live are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh.]

[Paraphrase] 11. For we Apostles, that are looked on by some with envy, are continually ready to be put to death for the Gospel, that the vital power of Christ in raising up sinners to a new life may, through the dangers by us undergone in preaching the Gospel, be shown forth among our auditors, that receive the faith from us.

12. So then death worketh in us, but life in you.]

[Paraphrase] 12. And so truly we are not any extraordinary gainers by our employment, as to the eye of the world; the death of Christ v. 10. is wrought, perfected in us, we fill up his sufferings, Col. 1. 24. by suffering after him, but the resurrection and vital efficacy of Christ, v. 10, and 11. is shown forth, and as it were perfected, in you, by our preaching and begetting faith, and confirming it in you by our afflictions, and by the example of our constancy, and of God's deliverance afforded us, ch. 12. 9.

13. We having the same spirit of faith, according as it is written, I believed and therefore have I spoken, we also believe and therefore speak.]

[Paraphrase] 13. And having the same spirit of faith which is spoken of in that writing of David's, Psal. 116. 10. where he saith, I believed, and therefore I spake, I was sore afflicted, &c. we do accordingly by afflictions, and patience and constancy-therein, confess God, and express our faith in him.

14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you.]

[Paraphrase] 14. Believing steadfastly that he that raised Christ out of the lowest condition, even from death itself, will make our afflictions a means of raising us, and presenting us glorious in his sight, together with you, if you do so too.

15. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.]

[Paraphrase] 15. For 'tis for your good that we preach and suffer all this, that your faith may be more confirmed, and that so the mercy of God extending to more persons, may, by their blessing God for it, abound, and tend more to the glory of God, ch. 1. 11.

16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day.]

[Paraphrase] 16. Whereupon it is that we do▪ not give over upon these discouragements, but are by these outward pressures more incited inwardly, and animated to the performance of our duties.

17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal [note d] weight of glory:]

[Paraphrase] 17. For our transitory light suffering is so accepted by God, that it is also sure to be rewarded by him with a most exceeding, eternal, weighty crown of bliss or glory.

18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.]

[Paraphrase] 18. Which makes it most reasonable for us to go courageously through all difficulties, as despising and not thinking of this world, and whatever losses or sufferings of that, but of that reward which our faith presents unto us, which is as far beyond anything that we can part with here, as eternity surpasses time.

Annotations on Chap. IV.

[ a] V. 6. Face of Jesus ] This phrase 〈 in non-Latin alphabet 〉 the face of Jesus, and this whole verse, refers to the story of Moses, desiring to see the glory of God, Exod. 33. For there God in his own glorious nature could not be seen v. 20. the luster was so great; but with that sight that was afforded him, though but of an Angel sustaining the person of God, Moses 's face was enlightened, and shone, and became glorious, (to which the Apostle had before referred, c. 3. 7.) And so here the glory of God, that is, the revelation of his most divine counsels for the saving of men under the Gospel, is by God communicated to Christ, and by that means he, as he is the Son of man, and executes this Prophetick office upon earth, is much more shining and glorious then Moses 's face was; and then we to whom the Gospel is now preached, look upon this face of his, though the Israelites could not on Moses, and are illuminated thereby, receive the knowledge of these counsels of God, whensoever we look on him.

[ b] V. 7. Earthen vessels ] 〈 in non-Latin alphabet 〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. (see Note on Mat. 21. b.) a dish, a cup, &c. Of these some are testacea, made of shells of fishes, and they are here 〈 in non-Latin alphabet 〉 , as 2 Tim. 2. 20. (the only other place where the word is used in the New Testament) and this agrees very well with the matter in hand, it being ordinary to lay up those things we value in shells, or boxes, or cabinets made of such; and those, in respect of the brittleness, and of the nature of them, (as the shells are the outsides of fishes) very fit to resemble our bodies, wherein our souls do inhabit. And accordingly the Pla • onists making two bodies of a man, one that which carries the soul in it, 〈 in non-Latin alphabet 〉 , the chariot of the soul, the other that which we touch, and see the grosser carnal part, call that second 〈 in non-Latin alphabet 〉 , that which is the same to us which the shell is to the fish, which hath another finer body within it. The word 〈 in non-Latin alphabet 〉 testa signifies not only a shell (from whence those kinds of fishes are called 〈 in non-Latin alphabet 〉 , the shell to them supplying the place of skin, and some others 〈 in non-Latin alphabet 〉 soft-shelled, as 〈 in non-Latin alphabet 〉 in Nemesius ) but also 〈 in non-Latin alphabet 〉 baked earth, and vessel of the potter, that hath passed the fire, and is taken out of the kill • , and so Theophylact interprets it here, and so it frequently signifies in authors. The difference of such 〈 in non-Latin alphabet 〉 earthen ware, from 〈 in non-Latin alphabet 〉 the potters vessels, or 〈 in non-Latin alphabet 〉 vessels of clay, before they are burnt, whilst they remain in the potters hand in moulding, is set down exactly by S. Chrysostom in his 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 . that the former if they be broken, 〈 in non-Latin alphabet 〉 , are not capable of recovery, 〈 in non-Latin alphabet 〉 , because of the hardness once gotten by the fire, whereas the other, that are but of clay unbaked, and unhardened, if they be spoiled once, 〈 in non-Latin alphabet 〉 , they may easily by the skill of the potter be returned to some second form. Whence, saith he, it is that Jer. 19 1. when the prophet was to describe an irreparable destruction, he is bid to figure it by 〈 in non-Latin alphabet 〉 , such a vessel, or bottle of earth, broken to pieces, v. 10. But when he would put them in some hope of restauration, then God shows 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 an earthen vessel fallen, when it is in the hands of the artificer, c. 18. 2, 3. which he takes up, and moulds anew, the matter being yet capable of it. And this sense and notion of 〈 in non-Latin alphabet 〉 also the place will bear, and therefore I have now set them both down, and left the Reader to choose which he shall think most probable.

[ c] V. 8. Troubled on every side —] These two verses in every word refer to the ancient heathen customs in the agones, of which somewhat hath been said, Note on 1 Cor. 9. 24. S. Chrysostom explains them so in common ( 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , We are cold, &c. as Horace of the racer, sudavit & alsit, he sweats and fri • zes, ) but he applies them not severally to the particular exercises. This, I suppose, may fitly be done, by accommodating three of the pairs to the customs of Wrestling; one to that of Running in the race, 〈 in non-Latin alphabet 〉 belongs clearly to 〈 in non-Latin alphabet 〉 , wrestling, so saith Aristotle Rhet. l. 1. c. 5. (see the anonymous Scholiast on that place) 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , He that can gripe his adversary, and take him up, is good at wrestling, there being two dexterities in that exercise, comprimere antagonistam, & substernere, to gripe, and throw down, which Hesychius also calls 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 the first of these is here mentioned, and expressed by 〈 in non-Latin alphabet 〉 pressure, to which is here opposed, as in a higher degree, 〈 in non-Latin alphabet 〉 , ad augustias redigi, to be brought to distress, as when we can neither get out of his hands, nor make any resistance against him, so Isa. 28. 20. 〈 in non-Latin alphabet 〉 , being brought to such extremities we can fight no longer. So again 〈 in non-Latin alphabet 〉 perplexity, is fit for the wrestler, who being shrewdly put to it, knows not what to do; so saith Theophylact, though we fall 〈 in non-Latin alphabet 〉 to such a condition that we know not what to do; so in Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 they that are not able to do, or attempt, anything, yet are not 〈 in non-Latin alphabet 〉 , miscarry not finally, 〈 in non-Latin alphabet 〉 , stand after all upright, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , despair not, nor are they overcome, but find an happy issue out of all, 〈 in non-Latin alphabet 〉 , conquerors at last, saith Theophylact. Then for 〈 in non-Latin alphabet 〉 pursued, that is peculiar to 〈 in non-Latin alphabet 〉 racing, as hath been formerly said (Note on 1 Cor. 9. 25.) when one being foremost in the race, others pursue, and get up close after him, being ready to outstrip, or get before him, but do not so: and that is the meaning of 〈 in non-Latin alphabet 〉 , not outstrip'd, or cast behind, the word 〈 in non-Latin alphabet 〉 signifying to be out-gone, relinqui literally, in Horace's notion,

—mihi turpe relinqui est.

So in Plutarch, 〈 in non-Latin alphabet 〉 , they do not crown them that are lag, or left behind, and 1 Cor. 9. all run, but one receives the prize. So Eustathius on Homer, Il. 〈 in non-Latin alphabet 〉 , He that is overcome we say is left; and in Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , corruptly for 〈 in non-Latin alphabet 〉 (that is, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 to be left, is to miss the reward: and therefore Jam. 1. 4. those that are perfect and consummate, crowned, or •• t to receive the crown, are said to be 〈 in non-Latin alphabet 〉 , left behind in nothing, victorious still. 'It is true indeed that the vulgar notion of forsaken is applicable to the word among good authors. As in Aristotle, Rhet. l. 1. c. 10. 〈 in non-Latin alphabet 〉 , cowards for fear forsake, desert, those that are in the same danger with them. But the contexture, and consort of so many other agonistical words, and the examples of this use of it joined thereto, do rather incline it to the former. Then for 〈 in non-Latin alphabet 〉 , that belongs again to 〈 in non-Latin alphabet 〉 , wrestling, where he that throws the other first is conqueror; whereupon Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to cast down, is to overcome, to throw. The same is expressed by 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , supplanting, tripping up the heels, whence is that scholion of Theophylact, 〈 in non-Latin alphabet 〉 , thrown by them that wrestle with us; and then the 〈 in non-Latin alphabet 〉 , not destroyed, may either signify literally so▪ not killed, that is, lying upon the ground, but not like carcasses there, or else rising up again after the fall, and not, as the Elephant, irrecoverably down. All which belongs to the afflictions that befell the Apostles, their hardship in these 〈 in non-Latin alphabet 〉 and combats of theirs.

[ d] V. 17. Weight of glory ] The Hebrew 〈 in non-Latin alphabet 〉 signifies primarily two things, weight, and plenty, and from thence two things more, either glory or riches. From hence it comes, that 〈 in non-Latin alphabet 〉 is in the Greek of the Old Testament taken for multitude, or greatness, that is applied to a train, or host, 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. 〈 in non-Latin alphabet 〉 , a great numerous troop of attendants, or army, and 1 Mac. 1. 17. 〈 in non-Latin alphabet 〉 a very great multitude, and 3 Mac. 〈 in non-Latin alphabet 〉 , a great magnificent feast. Accordingly 〈 in non-Latin alphabet 〉 here, will be, riches, plenty, and abundance of glory, the word 〈 in non-Latin alphabet 〉 being the rather here used in opposition to the lightness of the afflictions precedent, but not to denote the heaviness, but abundance, or riches of this, as Gen. 13. 2. Abraham is said to be 〈 in non-Latin alphabet 〉 heavy, that is, plentiful, in catrell &c. the LXXII, read 〈 in non-Latin alphabet 〉 rich, and so c. 1. 〈 in non-Latin alphabet 〉 signifies riches.

CHAP. V.

1. FOR we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.]

[Paraphrase] 1. For of this we are confident, that if our bodies wherein we dwell as in a moveable tent, or tabernacle, be destroyed by the present pressures that lie upon us, if our dangers should end in death itself, this were a matter of no terror to us, having so much a better abiding place provided for us by God, so much an happier condition then any this world is capable of, and out of reach of all sublunary dangers, sure to be continued to us forever.

2. For in this we groan earnestly, desiring to be clothed upon with our house, which is from heaven.]

[Paraphrase] 2. For while we are in this inferior state of bodies, we are forever unsatisfied, and impatient, desiring to have those spiritual bodies, 1 Cor. 15. 44. that purer state of bliss and immortality, as an upper garment to adorn and hide the blemishes and imperfections, and keep off the cold and pressures that this body of ours is subject to.

3. If so be that being clothed we shall not be found naked.]

[Paraphrase] 3. This I say upon supposition that we should never die, that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess. 4. 15. 17. that are found alive at the last trump, at the day of doom, as some shall certainly be, and yet even those very heartily glad to be changed, to have these natural bodies spiritualized.

4. For we that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.]

[Paraphrase] 4. For while we are in these bodies of clay, we are subject to weights and pressures, and those give us a great impatience and weariness, and this hath a very observable meaning in it; for 'tis certain we do not desire to put off these bodies, to part with them finally, how weary soever we are: This therefore is the signification of it, that there is another sort of bodies, and another sort of life, infinitely more desirable then these which we now enjoy, an eternal, immutable life of these our bodies, instead of that mortal (subject to afflictions, and death itself) which we now live, and that we are naturally a desiring, a panting, a groaning after.

5. Now he that hath wrought us for the self-same thing, is God, who also hath given unto us the earnest of the Spirit.]

[Paraphrase] 5. And the same God that hath created and framed us after this manner, with bodies subject to such pressures, that we perpetually desire to change them for impassible, hath by Christ promised us, that he will make this provision for us, raise us to immortal lives; and as a pledge and pawn to assure us that he will perform this promise, he hath by the preaching of the Gospel, sent to cleanse and purify us here in some measure, which is a kind of spiritualizing of our bodies, and a pawn and earnest of our future immortality, to which that Spirit shall raise us which raised Christ from the dead.

6. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord.]

[Paraphrase] 6. By these considerations therefore being enabled to look cheerfully on death, as that which only brings us home to God, from which these earthy bodies keep us strangers,

7. (For we walk by faith, not by sight.)]

[Paraphrase] 7. (And which gives us that really to be enjoyed, which we have here in this life only by faith)

8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.]

[Paraphrase] 8. We make choice rather, and are infinitely better pleased, to leave this body behind us here, to go out, to die, that by this means w • may come to our home, our bliss in heaven: and so the fear or expectation of death is far from being painful to us.

9. Wherefore we labor that, whether present or absent, we may be accepted of him.]

[Paraphrase] 9. All our ambition and design being but this, that whether we continue in this earthy body of ours, or go out of it, whether living or dying, we may be acceptable to God.

10. For we must all appear before the Judgment seat of Christ, that every one may [note a] receive the things done in his body, according to that he hath done, whether it be good or evil.]

[Paraphrase] 10. For there will certainly come a day, when every person that ever lived shall be judged by God, set as it were in an eminent conspicuous place, as men that are impleaded are wont to be, and every action of his life taken into consideration, that accordingly every man may be punished, or rewarded, body and soul together, according to his actions, of what sort soever they be, whether good or bad, which in his life-time he hath committed in his body and soul together.

11. Knowing therefore the terror of the Lord, we [note b] persuade men; but we are manifest unto God, and, I trust also, are made manifest in your consciences.]

[Paraphrase] 11. Considering therefore the dreadfulness of this appearance of God, as on one side we labor to persuade men to embrace the truth, and live as those that are thus to be judged, so we desire to approve ourselves to God, as our Judge also, who, I am confident, doth approve of our sincerity herein, and I hope you are as well satisfied also of our uprightness toward you.

12. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart.]

[Paraphrase] 12. What I say, is not as if I wanted again commending to you, but that I may arm you against those false Apostles that come among you, and glory much of outward things, but know in their consciences that they have little cause to do so, against whom you may fortify yourselves, and make answer to them by glorying of my patience, and perseverance, and performances in the Gospel, and to this end only it is, that I say this unto you.

13. For whether we be besides ourselves, it is to God: or whether we be sober, it is for your cause.]

[Paraphrase] 13. And what we do herein, is mean: for good, my speaking thus largely of myself is for the glory of God, whose grace it is that enables me to do anything, and anymore moderate language or actions are designed by me to your advantage also: Or both together, whether one or other, they are meant to the glory of God, and your good.

14. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead:

15. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.]

[Paraphrase] 14, 15. For our love to Christ, founded on his to us, hath us in its power, to make us do whatsoever it will have us, making this argument from this certain acknowledged truth of Christ's having died for all men, that then certainly all men are sinners, lapsed in a lost estate, and so hopeless, unless they use some means to get out of that estate; which that he might help us to do, was the design of Christ's dying for all, that we might (having received by his death grace to live a new life) live no longer after our own lusts and desires, but in obedience to his commands that died and rose again to that end, (to bless us in turning every man, &c. Act. 3. 26.)

16. Wherefore henceforth know we no man after the flesh: yea though we have known Christ after the flesh, yet now henceforth know we him no more.]

[Paraphrase] 16. Wherefore now we esteem or value no man according to the outer advantages of this world, wisdom, riches, learning, &c. which are wont to set men out in the eyes of the world; and although it were true that we had familiarly conversed with Christ here, as some among you say they have, (they that say I am of Christ 1 Cor. 1. 12.) and prefer themselves before others for that, and expect their doctrine should be received before the doctrine of others, yet now we know that he is gone from this earth, and no man can now pretend to know Christ's will (otherwise then as it was revealed at his being here) above, or anymore then another, upon this bare score, because he once conversed familiarly with Christ here: All that now we have to do with Christ, is to look on him, not under any such notion, as a Christ talking familiarly with us on earth, but as an heavenly King, offering and designing us a spiritual kingdom upon our obedience and fidelity, not any temporal advantage, or matter of boasting, upon our acquaintance with him here.

17. Therefore if any man be in Christ, he is a new creature: old things are past away, behold all things are become new.]

[Paraphrase] 17. If any man profess to have any peculiar claim to Christ, this must be the way of judging of the sincerity of his pretensions, if he think himself obliged to live a new life. The state of the Gospel is a change of everything from what it was before, more grace, promise of pardon on repentance, and sincerity for the future, more explicit promises of heaven, and precepts of greater perfection: and what is all this, but an obligation, in all reason, to a new and a Christian life?

18. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation.]

[Paraphrase] 18. Now all these things depend on God, as the author of them, who hath used this means of making up that breach between him and us, and hath given us power and commission to give men reconciliation, peace, or pardon, or absolution, upon renewing of their lives.

19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed to us the word of reconciliation.]

[Paraphrase] 19. And the tenure of our commission runs thus, That God hath used Christ as a means to make peace between him and the greater and worser part of the world, the Gentiles at this time, as well as the Jews, (not by pardoning of their sins, while they remain in them, but by admitting them to repentance, by not shutting up ways of mercy, and moreover calling them, using admirable methods of mercy in revealing himself to them) and hath put in our hands the word of reconciliation, the preaching of this Gospel, and making known the means of grace, and advising and persuading all men to make use of it.

20. Now then we [note c] are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God.]

[Paraphrase] 20. This therefore is the nature of our present employment, to be (as our title of Apostles imports) proxies and negotiators for Christ, we supplying the place of Christ on earth, and so treating with men, after the manner that Christ did when he was here, calling sinners to repentance, and that with all the affectionate importunity imaginable, as sent from God on purpose to entreat men to it: and accordingly now we do, in Christ's stead, we beseech you to reform your lives, and make yourselves capable of the return of God's favor to you, (see note on Mat. 5. m.)

21. For he hath made him to be [note d] sin for us, who knew no sin, that we might be made the righteousness of God in him.]

[Paraphrase] 21. For Christ, an innocent, pure▪ sinless person, hath God sent to be a sacrifice for our sins, that we might imitate his purity, and thereby be, through the benefits of his death, accepted and justified by God.

Annotations on Chap. V.

[ a] V. 10. Receive the things done in his body ] 〈 in non-Latin alphabet 〉 signifies to receive, by way of reward, a crown, or prize, to carry it away, as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to snatch, and take off the crown standing over the goal. Then 〈 in non-Latin alphabet 〉 the things by the body, must be relative, and answerable to 〈 in non-Latin alphabet 〉 that follows, 〈 in non-Latin alphabet 〉 without mentioning what, only 〈 in non-Latin alphabet 〉 , to what he hath done, noting this agreement and proportion betwixt that which he receives, and what he hath done, which is the clear sense of those other places, wherein God is said to render to every man according to his works. Some MSS. and printed copies, the Complutense Edition, read instead of 〈 in non-Latin alphabet 〉 , with the change of one letter, 〈 in non-Latin alphabet 〉 , the proper, or peculiar, things of his body, and that will be very agreeable also, Every man shall receive that which is proper to him; either as the body is the shop of action, wherein, and whereby, as by the instrument, everything is done, or as 〈 in non-Latin alphabet 〉 signifies himself, by an Hebraism formerly mentioned, according to, or by way of, retribution to what he hath done, &c.

[ b] V. 11. Perswade men ] What 〈 in non-Latin alphabet 〉 to persuade, and peculiarly 〈 in non-Latin alphabet 〉 to persuade men, signifies in these books, will be set down at large, Note on Gal. 1. 6. (see also Note on 1 Joh. 3. c.) viz. to pacify, to propitiate, to gain in upon men, and obtain their approbation either of the cause they plead, or of themselves, whom they desire to approve to them. And though it be a very obvious and commodious sense of these words, knowing the terrors of the Lord we persuade men, that the consideration of the judgment to come is a very proper, forcible suasorie to amendment of life▪ &c. yet the circumstances of the Context rather incline it to the other notion of 〈 in non-Latin alphabet 〉 , knowing the judgment to come to be so exact that it descends to every action that is done, whether good or bad, we Apostles, who have a weighty task of duty lying on us to win souls to Christ, are obliged to pursue this work, to gain in upon men as much as we can, to approve our selve to them in all things, that they may not be scandalized by anything done by us, but cheerfully led on with a good opinion of our preaching and our persons, this being very useful toward the Apostolical design of working good upon men. Agreeably to which it follows in this same verse, we are made manifest to God, and I hope also to be manifested in, or to, your consciences: where to be manifested to their, or in their, consciences, is all one with this notion of persuading them, that is, approving himself to them. And to this matter that which follows, v. 12. pertains also, and therefore Theophylact interprets, 〈 in non-Latin alphabet 〉 , we persuade men, by 〈 in non-Latin alphabet 〉 , we do all things that we may not scandalize men; and again by 〈 in non-Latin alphabet 〉 , we cure, or provide against, scandals, such as may hinder men in their proficiency in the Gospel.

[ c] V. 20. Are Ambassadors ] The Hebrew 〈 in non-Latin alphabet 〉 Apostles, signifies Legates, Nuntios also, so as in the ancient formulae, Missi signifies Ambassadors; see Marculphi form. and Bignon • us 's notes on lib. 1. c. 40. And so here 〈 in non-Latin alphabet 〉 is the Apostolical office, and that from God to men, offering pardon on his part, and requiring on their part reformation for the future. So as in Philostratus de vita Apoll. l. 4. c. 5. 'tis said that he was sent of an embassy from Hercules to the Thessali, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. the sum of the embassie, saith he, was, that they would not be destroyed, but that having omitted sacrifice, they should now perform them again.

[ d] V. 21. Sin for us ] What is meant here by the word 〈 in non-Latin alphabet 〉 sin will best appear by the notion of it in the Old Testament sometimes, and by the opposition to 〈 in non-Latin alphabet 〉 righteousness here. In the Old Testament 'tis taken for a sacrifice for sin, Lev. 4. 3, 29. and 5. 6. and Psal. 40. 7. and so piaculum in Latin is both a sin and a sacrifice of expiation, or the person that is so sanctified. And there is nothing more ordinary in the Septuagint, then for 〈 in non-Latin alphabet 〉 to signify a sacrifice for sin, and so in the Chaldee paraphrase also, Exod. 29. 14. where the Hebrew reads sin, they read, a sacrifice for sin: for indeed the Hebrew 〈 in non-Latin alphabet 〉 signifies primarily two things, sin and legal uncleanness, and secondarily two things more, a sacrifice of propitiation for sin, and of purification for uncleanness; and consequently being rendered sometimes, 〈 in non-Latin alphabet 〉 , both in the notion of sin, and also of uncleanness, Lev. 12. 6. Num. 6. 2. sometimes 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 propitiation, Ezek. 44. 27. 45. 19. and sometimes 〈 in non-Latin alphabet 〉 purifying, Num. 19. 19. 〈 in non-Latin alphabet 〉 purification, Num. 8. 7. from hence comes, that this one Greek word 〈 in non-Latin alphabet 〉 , as if it were of the same latitude with the Hebrew 〈 in non-Latin alphabet 〉 , is made use of to signify all these severals. For that of sin I need not instance: for that of legal uncleanness, see Num. 6. 2. 〈 in non-Latin alphabet 〉 , he was unclean by the touch of a dead body. For that of sacrifice of explation, among many others, see Lev. 4. 25. the blood of the 〈 in non-Latin alphabet 〉 , sin, that is, sin-offering: And in the last for purification, either of a leaper, or a woman after child-birth, or after the touching of a dead body, the word generally used is 〈 in non-Latin alphabet 〉 , for sin: so in the New Testament Rom. 8. 3. 〈 in non-Latin alphabet 〉 , for sin, is the sacrifice of propitiation; and so Heb. 10. 6. and 13. 11. and so here 〈 in non-Latin alphabet 〉 sin, without 〈 in non-Latin alphabet 〉 , most distinctly. Then for the opposition wherein 〈 in non-Latin alphabet 〉 sin is here set to 〈 in non-Latin alphabet 〉 righteousness, Christ made 〈 in non-Latin alphabet 〉 sin, that we might be made 〈 in non-Latin alphabet 〉 righteousness, that is an argument, that as our being 〈 in non-Latin alphabet 〉 righteousness signifies our being sanctified first, and then accepted by God, justified; so his being 〈 in non-Latin alphabet 〉 signifies his being condemned, that is, consecrated as a sacrifice is wont to be devoted for the sins of the people.

CHAP. VI.

1. WE then as workers together with him, beseech you also, that ye receive not the grace of God in vain:]

[Paraphrase] 1. And we whose office it is to labor for that for which Christ hath laid down his life, c. 5. 21. do exhort you not to frustrate all these gracious methods of God, not to permit the Gospel (see note Heb. 13. d.) to be cast away upon you.

2. (For he saith, I have heard thee in a time accepted, and in the day of [note a] salvation have I succoured thee: behold now is the accepted time, behold now is the day of salvation.)]

[Paraphrase] 2. For the Prophet saith in the person of God, Isa. 49. 8. In a season which I had chosen, I have hearkened to thee, and in the fittest time for deliverance to come, I have interposed my help. It seems God hath his times and seasons to give deliverances, and such is this wherein I now speak, a point of time wherein God hath resolved to deliver all his persevering, faithful servants out of their persecutions. And this in all reason ought to be laid hold of by us, to escape out of the sins of the world, and so out of the wrath that belongs to them that remain therein.

3. Giving no offense in anything, that the ministry be not blamed.]

[Paraphrase] 3. And one especial part of our labor and care is, to abstain strictly from all things that may avert any man from the faith, endeavoring to approve ourselves, to all, that all men may look on our behavior in the Gospel with reverence, and not with censure, and so be attracted to Christian life, not deterred by us.

4. But in all things approving ourselves as the ministers of God, in much patience, in affliction, in necessities, in distresses,]

[Paraphrase] 4. Approving our fidelity in the discharge of our office, by all proper means; first by the constant, patient enduring of all sort of afflictions, viz. pressures, wants, exigencies,

5. In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings,]

[Paraphrase] 5. Scourgings, imprisonments, seditions, by pains taking, denying ourselves our ordinary sleep and food,

6. By pureness, by knowledge, by longsuffering, by kindness, by the holy Ghost, by love unfeigned,]

[Paraphrase] 6. By continence, by the study of the divine Law in the more secret sense (see note on 2 Pet. 1. c.) by longsuffering, by bounty, by the extraordinary gifts of the Spirit, (prophesying, languages, &c.) by sincere charity, and zeal to the good of souls,

7. By the word of truth, by the power of God, by the armor of righteousness, on the right hand, and on the left,]

[Paraphrase] 7. By preaching the pure Gospel of Christ, by the power of God in doing miracles, &c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse condition, the spears in time of prosperity to repel the temptations of the world, resolution against all the assaults of carnality, and the shield in order to dangers, and approach of evil, patience, constancy and perseverance, to defend us from them;

8. By honor and dishonor, by evil report and good report, as deceivers, and yet true;]

[Paraphrase] 8. Through the various fates of being contumeliously used by some, as well as reverently by others; vilified, as well as commended; counted as deceivers, when yet we are most faithful dispensers of the truth of God:

9. As unknown, and yet well known; as dying, and behold we live; as chastened, and not killed;]

[Paraphrase] 9. Esteemed and looked on by some as if they knew us not, by others owned and valued; some judging us as lost men, that by our needless zeal had brought destruction on us, whereas by God's help we are still alive, permitted by God to be afflicted and chasten'd, but not yet to be put to death, though of some of us 'twere verily purposed that we should, 1 Cor. 15. 32. and 2 Cor. 1. 8.

10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.]

[Paraphrase] 10. Our lives pitied and looked on, as made up of nothing but sadness, whilst yet we are always cheerful, and rejoicing in the testimony of a good conscience; as poor ourselves, and yet enriching whole multitudes of men with that which is the most valuable true riches: and though we are deemed, and that truly, to have nothing, yet are we so provided for by God's good providence, as to want nothing that is necessary or useful for us.

11. O ye Corinthians, our mouth is opened to you, our heart is enlarged.]

[Paraphrase] 11. I have spoken clearly and freely to you, O Corinthians, and my heart as well as my mouth hath been enlarged to you also, so great is my kindness and affection to you.

12. Ye are not straitened in us, but ye are straitened in your bowels.]

[Paraphrase] 12. Ye are not pent up in us, as in a narrow room; my whole soul is open to you, and at your service, you have no small place in my affections: but you do not retribute as ye ought, ye are somewhat straitened in your affections toward me.

13. Now for a recompense in the same, (I speak as unto my children) be ye also enlarged.]

[Paraphrase] 13. And truly it were but a just return, as from children to your parent, if ye would be, back again, as kind and affectionate to me, as I have been to you.

14. Be ye not [note b] unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?]

[Paraphrase] 14. Is there any reason you should be more inclinable, more favourably affected to them that are not Christians, to false prophets or teachers, then to us? Is it possible for you Christians to receive any benefit from such? doth impiety advantage justice? or darkness contribute anything to light?

15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?]

[Paraphrase] 15. What agreement of desires can Christ or a Christian have with Satan, or a lawless man? what accord a believer with an unbeliever? and such are many of those Gnostic heretics that are so followed by you.

16. And what agreement hath the Temple of God with idols? for ye are the temple of the living God, as God hath said, I will dwell in them and walk in them, and I will be their God, and they shall be my people.]

[Paraphrase] 16. Or how can ye reconcile God's temple and the Idol temples? Now ye are the temple of God, among whom he dwells, and walks, and owns you for his people, as he hath promised to do to the Jews upon condition of their obedience to him.

17. Wherefore come out from among them, and be ye separate, saith the Lord and touch not the unclean thing, and I will receive you,]

18. And will be a father unto you, and ye shall be my sons and daughters, saith the Lord almighty.]

[Paraphrase] 17, 18. This lays an obligation upon you to get out of so wicked company and unclean conversation, not to comply with the Heathen Idolaters by going to their temples and feasts with them 1 Cor. 8. 7. but to abstain strictly from such society; for upon doing thus depend all the promises of the Gospel, of God's receiving us, owning and acknowledging us for his children.

Annotations on Chap. VI.

[ a] V. 2. Salvation ] What 〈 in non-Latin alphabet 〉 signifies, hath been often said, (see Rom. 13. c.) God's rescuing his faithful persevering servants out of their distresses; thus it clearly signifies here, proportionably to what it had done in the prophecy here cited, Isa. 49. 8. In an acceptable time have I heard thee, that is, in a time that God chose, and saw fit for the turn, in the day of salvation have I helped thee, and I will preserve thee, and give thee for a Covenant to this people (a kind of rainbow to the drowned world, a sign of a covenant that God will drown them no more in such afflictions) to establish, or raise up the earth, to cause to inherit the desolate heritages. And therefore when he saith, now is the accepted time, the season that God hath pitched on, now is the day of salvation, the meaning will be, that now the time is approaching, that the true pure Christian profession, thus long persecuted by the Jews and Gnostics so sharply, (by which means it comes to pass, that many daily fall off to save themselves) shall suddenly have respite by the destruction of the enemies everywhere. And so this is a seasonable consideration, to back the exhortation ver. 1. which the Apostle in all his Epistles did at that time so earnestly press, that they that had received the Gospel, and gone on so long, should not at last, by falling off, lose all in the last act, (see Heb. 10. 36, 37, 38,) that is, receive it in vain, lose all the benefit that attended it. To which purpose the Apostle proceeds v. 3. &c. to mention himself and his fellow-laborers, as examples to them of those things which were most directly contrary to the Gnostics: first, Inoffensive living; secondly Constancy and perseverance under persecutions: First, blamelesnesse of conversation v. 3. (For this falling off of the Christians to the Gnostics was the greatest offense and scandal imaginable to Christianity, having so much impurity, &c. among them) then v. 4, 5. patience and constancy in all kind of pressures upon which again he subjoins, v. 6. 〈 in non-Latin alphabet 〉 , pureness, and 〈 in non-Latin alphabet 〉 , knowledge, 〈 in non-Latin alphabet 〉 , longsuffering, patience, and perseverance, in opposition to the compliances and apostasies of the Gnostics; pureness, in opposition to their lusts and uncleanness, knowledge, in opposition to their pretended knowledge of the secret meanings of Scripture, (just as 2 Pet. 1. 5. we find virtue, (or courage ) knowledge, 〈 in non-Latin alphabet 〉 continence, and patience put together) and at length 〈 in non-Latin alphabet 〉 the holy Spirit, in opposition to their pretences of being the spiritual 1 Cor. 12. 1. And after many verses spent on that subject, he looks on those apostate heretics as 〈 in non-Latin alphabet 〉 unfaithful desertors v. 14. and conjures them 〈 in non-Latin alphabet 〉 not to incline to them, being an heathenish diabolical sort of people, v. 15. with whom being entangled, they must absolutely forsake, and come out of them as from Sodom v. 17. which is again noted by the filthiness of the flesh and spirit, foul lusts and factions, &c. c. 7. 1.

[ b] V. 14. Vnequally yoked ] The word 〈 in non-Latin alphabet 〉 the Vulgar renders jugum ducere, which seems to have given occasion to Budaeus, and H. Stephanus out of him, to affirm that 〈 in non-Latin alphabet 〉 here in this Apostle is used for 〈 in non-Latin alphabet 〉 to be in the yoke with another. But this is a mistake without any grounds, save only the equiv • calness of the word 〈 in non-Latin alphabet 〉 , which signifies a yoke to draw in, as well as a balance to weigh in. The word 〈 in non-Latin alphabet 〉 is doubtless to be rendered here as in Greek authors it signifies, among whom a pair of scales or balance, whose beam inclines or propends toward one part, is called 〈 in non-Latin alphabet 〉 , (in opposition to 〈 in non-Latin alphabet 〉 , equally inclined both ways, or whose beam stands even) trutina alteri-jugis, 〈 in non-Latin alphabet 〉 , non 〈 in non-Latin alphabet 〉 , a scale that weighs down one way, stands not in the equilibration. So in Phocylides,

〈 in non-Latin alphabet 〉 ,

Let the balance stand even, not inclined more to one side. And so the sense of the place will be, Be not more propense and inclined toward the proposals of these Apostatizing Gnostics, that heresy to which your present leaders would seduce you, then you are to us the Apostles of Christ, who love you so passionately: Which is the argument almost of the whole Chapter. Thus in Clements Epistle to the same Corinthians, we find a phrase directly parallel to this, 〈 in non-Latin alphabet 〉 , inclining the other way from us, that is, disaffected to us.

CHAP. VII.

1. HAving therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.]

[Paraphrase] 1. Wherefore having so rich promises made you by God, promises of being received by Christ, as children into his family, but those promises conditional promises, made upon condition that you forsake all impurity, &c. c. 6. 17, 18. my earnest exhortation to you is, that you purify yourselves from the sins (of all kinds) that are now crept in among you, particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to, and of the spirit, as pride, faction, schism, &c. preferring false teachers before us, which planted Christ among you; practicing to the end all manner of piety with all diligence (see note on Phil. 2. c.)

2. Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.]

[Paraphrase] 2. The false teachers that you receive so willingly, injure you, defile you, and either defraud or perhaps seduce you into abominable sins, See Ephes. 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these, and therefore are fitter to be embraced by you, c. 6. 14. See Rom. note i.

3. I speak not this to condemn you, for I have said before, that you are in our hearts to die and live with you. ]

[Paraphrase] 3. I speak not this to bring any evil report upon you, for I love you most passionately, as I said before.

4. Great is my boldness of speech toward you, great is my glorying of you, I am filled with comfort, I am exceeding joyful in all our tribulation.]

[Paraphrase] 4. My freedom (see note on Jo. 7. a.) in mentioning your faults is great indeed, but withal I am as free in boasting of your obedience; and though I have had much grief and fear v. 5. through the sins that were among you, yet the joy which I take in your repentance is extremely more abundant then the sorrow was.

5. For when we were come into Macedonia, our flesh had no rest, but we were troubled on every side, without were fightings, within were fears.]

[Paraphrase] 5. For the truth is, all our journey long from Ephesus to Macedonia, Act. 20. 1. we had a sad time of it; for as we met with many oppositions from others, so the many fears we had concerning you were very troublesome to us.

6. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus.]

[Paraphrase] 6. But through the mercy of God, who relieves those that are in greatest want of relief, Titus's coming freed us from all.

7. And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind towards me, so that I rejoiced the more.]

[Paraphrase] 7. And it was not the bare presence of Titus that was such solace to me, but the news that he brought me, and with which he himself was so much comforted, to wit, the news of your panting after me, lamenting most sadly the sins that I had in my former Epistle laid to your charge, and your earnestness for me against those that traduced me.

8. For though I made you sorry with a Letter, I do not repent, though I did repent; for I perceive that the same Epistle hath made you sorry, though it were but [note a] for a season.]

[Paraphrase] 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you, (for so I find they did, though but for a time, with place for speedy remission, upon reformation) I have no reason to be sorry for what I did, though the truth is, I was a while sorry for it, and wished I had not been so severe.

9. Now, I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.]

[Paraphrase] 9. But now that I hear what success it hath found among you, what reformation hath been wrought by it, I profess myself to rejoice, not that you had the censures inflicted on you, but that those censures produced that effectual reformation and change, for you were dealt with according to the custom of Evangelical Discipline; And so 'tis clear enough that you have not been damnified by me in this matter, but much advantaged thereby.

10. For godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death.]

[Paraphrase] 10. For that Discipline which Christ hath now ordained in his Church (see 1 Cor. 5. note c.) is very proper to work such change of mind as shall advance to a constant persevering, durable forsaking all known sins, (see note on Rom. 10. a.) whereas the punishments which are usual in the world ordinarily end in the taking away of men's lives, or somewhat analogical to them in a lower degree.

11. For behold, this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge: in all things you have approved yourselves to be clear in this matter.]

[Paraphrase] 11. And an evidence thereof I have in you, whose having the censures of the Church inflicted on some of you, hath wrought a vehement care to make all right again, a clearing of the guiltless, a displeasure and disdain against the guilty, fear of my displeasure, desire to give me satisfaction, earnestness to reform, yea, to deny yourselves lawful liberties by way of penance for the former inordinacies. And so you have done all that is possible toward the acquitting yourselves in this business.

12. Wherefore though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that had suffered wrong, but that our care for you in the sight of God might appear unto you.]

[Paraphrase] 12. When therefore I wrote so sharply to you, the interpretation which you are to make of it is this, that it was not out of any disposition of severity against them that had committed those crimes, the fornicators and incestuous person, 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes, him that was defrauded, 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but only to express my care of you, that by my writing to you in that manner you might discern how diligent I am to do you any good.

13 Therefore we were comforted in your comfort; yea, and exceedingly the more joyed we, for the joy of Titus, because his spirit was refreshed by you all.]

[Paraphrase] 13. And by this means I have received much matter of joy, hearing what good effects the censures had wrought upon you; and this joy was very much increased, to see how Titus was joyed, and inwardly inlivened by you.

14. For if I have boasted anything to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting which I made before Titus is found a truth.]

[Paraphrase] 14. For what ever good I told him of you, what ever I have boasted of your kindness to me, you have made it all good; and as I never said any false thing to you, so whatsoever I said to Titus about you, he hath by experience found to be perfectly true also.

15. And his inward affection is more abundant toward you, whilst he remembered the obedience of you all, how with fear and trembling you received him.]

[Paraphrase] 15. And he hath huge kindness toward you, considering what readiness of obedience you expressed to my directions, and what cheerful reception you gave him that was thus sent from me unto you (see note on Phil. 2. c.)

16. I rejoice therefore that I have confidence in you in all things.]

[Paraphrase] 16. This therefore is matter of all joy to me, that I can thus confidently promise myself of your obedience, &c, and never fear to find myself deceived in my confidence.

Annotations on the second Epistle to the Corinthians, Chap. VIII.

[ a] V. 8. For a season ] The word 〈 in non-Latin alphabet 〉 signifies a season, and any part of time indefinitely, but yet both in Greek and Latin is oft used for a small, or short, space; so Philem. 15. 〈 in non-Latin alphabet 〉 , for a short space, and 1 Thess. 2. 17. 〈 in non-Latin alphabet 〉 for the space of an hour, that is, for a short space. And so here 〈 in non-Latin alphabet 〉 , though but for an hour, that is, for a short space; which being joined with 〈 in non-Latin alphabet 〉 , hath grieved you, in the notion of that phrase for inflicting the censures (see Note on 1 Cor. 5. c.) it denotes the infliction of some penance, a sentence of abstention for a while, for a short space, (for the bringing forth fruits of repentance) after which it is to be remitted again. This the Nicene fathers express by this style, 〈 in non-Latin alphabet 〉 , for whose censures the time is determined, and season set; Zonaras by 〈 in non-Latin alphabet 〉 , the times set for the penonce of the lapsed, And this is answerable to the Nidui among the Jews, a remotion for thirty days. Another sort of censures there was, sine praefinito tempore, without determining of the time, irrevocabile anathema, in Alcimus, perennis excommunicatio, a lasting, irrevocable excommunication, Council. Turon. 2. c. 20. and Council. Paris. 3. can. 5. but this not absolutely so, but usque ad reformationem, forever if they reform not. Hereby it appears that 'twas not only the incestuous person 1 Cor. 5. 1. which is here referred to, for he was delivered up to Satan for the destruction of the flesh, and that is parallel to the perennis excommunicatio, the durable excommunication, or that which was to continue until reformation; but others, it seems, which had been found fault with in that Epistle, (as he that went to law c. 6. and the like) fell under the censures, though only 〈 in non-Latin alphabet 〉 , for a definite time, that they might bring forth fruits of repentance: and accordingly they did v. 11.

CHAP. VIII.

1. MOreover▪ brethren, we do you to wit of 〈◊〉 grace of God bestowed on the Churches of Macedonia,]

[Paraphrase] 1. Now I thought good to mention to you the liberal collection for the poor which hath been made (see Act. 2. 47. and 4. 34. note on 1 Pet. 3. d.) at Philippi and Thessalonica, and other Churches in Macedonia,

2. How that in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberty.]

[Paraphrase] 2. That being under an heavy affliction themselves, they were very cheerful in their liberality, being themselves in the depth of poverty, they 〈◊〉 a very great bounty to others.

3. For to their power (I bear record) yea, 〈◊〉 beyond their power, they were willing of themselves,]

[Paraphrase] 3. For having no obligation upon them to do so, as being poor v. 2. and not being solicited by me, they did voluntarily contribute what they were able, nay I may truly say more then they could well spare,

4. Praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of ministering to the saints.]

[Paraphrase] 4. Instead of being entreated by me, earnestly beseeching me to receive their charity and collection (see note on Act. 2. c.) and convey it from them for the relief of the poor Christians in Judea.

5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us, by the will of God.]

[Paraphrase] 5. And not only this, but as they had first given themselves up to the service of God, so they offered me their service also, (God so moving them) that is, not only their bounty, but their pains, not only to send or give their goods, but to go themselves, some of their company, to Corinth,

6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.]

[Paraphrase] 6. On a message from me, to desire Titus, who had before done somewhat among you concerning this contribution to the poor Christians in Judea, that he would now perfect it among you.

7. Therefore (as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us) see that ye abound in this grace also.]

[Paraphrase] 7. And that as ye have been richly furnished with faith in believing yourselves, all that hath been revealed to you, with ability of instructing others, with knowledge of mysteries (see note on 1 Cor. 1. b. c.) with all care and industry to do what ever you could to bring forth fruits of faith, and with extreme kindness towards me, so ye would exceed in this liberality and contribution toward the poor Christians also.

8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.]

[Paraphrase] 8. This I say not by way of precept, or command, laying any obligation upon you, see v. 10. but only by mentioning how forward others have been, the Macedonians by name, when they were themselves in distress, v. 2. to tell you that this will be a trial of your charity, how sincere it is, by comparing it with others, who were not so rich as you, and therefore if yours be as hearty as theirs, 'twill probably express itself on such an opportunity as this.

9. For ye know the grace of the Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

[Paraphrase] 9. For to such performances, as these ye can want no motives, when ye consider the example of Christ in his dealings toward us, his liberality and bounty, in exhausting himself for us, submitting himself to so mean a condition, and even to death itself, that thereby ye, and all that will make use of his bounty, may be spiritually enriched.

10. And herein I give my advice: for this is expedient for you who have begun before, not only to do, but also [note a] to be forward a year ago.]

[Paraphrase] 10. And herein though for the degree of your liberality no precept doth oblige you, Christ's command of relieving the poor leaving to you the liberty to determine the proportion, yet I shall give you my opinion, that as you have formerly expressed some forwardness, not only to do somewhat for that present, but to resolve to do more, if you had been, or when you should be able, so 'twill not now be for your credit, or the reputation of your bounty, to • all short of that purpose.

11. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.]

[Paraphrase] 11. And therefore now you may do well to perfect what ye then began, that as then at a distance ye were forward to make the resolution, so you may now perform according to your present ability.

12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.]

[Paraphrase] 12. For supposing a man cheerfully to do what he is able, that resolution of his if it be performed, that is, if he do according to his ability, shall be well accepted▪ and rewarded by God, and that which he is not able to do, shall never be expected of him.

13. For I mean not that other men be eased, and you burdened.

14. But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality:]

[Paraphrase] 13, 14. And this collection that I speak of is not so designed, that other men should be released of their burden by having it laid on your shoulders, that they should be made up by your liberality, and you distress'd by giving them, but that there may be an equality, you relieving them now in this time of famine in Jewry, out of your plenty, and when you want (see Mar. 12. 6.) as they now do, they, when the famine is over, should relieve you again out of their plenty:

15. As it is written, He that had gathered much, had nothing over, and he that had gathered little, had no lack.]

[Paraphrase] 15. That as it was in the gathering of Manna, no man had the more or the less for gathering more or less; so it might be among fellow-Christians, they that had for the present less possessions, should yet by supply from others have sufficient, and they that had greater possessions, by relieving others, have no more left to them then they had need of.

16. But thanks be to God, which put the same earnest care into the heart of Titus for you.]

[Paraphrase] 16. And what I write to you for your advantage by way of care of (and advice to) you, it seems Titus hath had in his mind already, out of the same care of you, God be thanked who put it into his heart.

17. For indeed he accepted the exhortation, but being more forward of his own accord he went unto you:]

[Paraphrase] 17. For he was very willing at the first word, nay, prevented my exhortation, and before he was spoken to, of his own free choice he went to you about it.

18. And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches.]

[Paraphrase] 18. And with him we sent the Evangelist, (probably S. Luke, see note on Rom. 16. 6.) whose diligence in preaching the Gospel through all Churches is so much commended,

19. And not that only, but who was also chosen of the Churches to travel with us, with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind,]

[Paraphrase] 19. And whom the Bishops in Synod ordained to go along with me this journey, and was not by myself chosen to it, (see 1 Cor. 16. 3.) to carry this collection (wherein I had done nothing, but as a servant and officer made use of by the Macedonians) to the honor of God (whose servants they were that were thus relieved, and whose grace it was that the Macedonians were so liberal) and to the stirring up your alacrity and forwardness by their example.

20. Avoiding this, that no man should blame us in this abundance which is administered by us,]

[Paraphrase] 20. This I then did, and of this I now give this so particular account, as being very careful, that I might not be under suspicion or censure in managing or disposing that great sum of money collected, or received by me.

21. Providing for honest things, not only in the sight of the Lord, but in the sight of men.]

[Paraphrase] 21. Providing for a good reputation before men, as well as for a good conscience before God.

22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.]

[Paraphrase] 22. And with Titus and Luke, I have by consent of the Churches v. 19. sent a third, of whose industry and diligence we have often had experience, but in this business found him much more willing to be industrious, upon the special confidence he hath of your goodness and expected liberality.

23. Whether any do inquire of Titus, he is my partner and fellow helper concerning you: or our brethren be inquired of, they are the messengers of the Churches, and the glory of Christ.]

[Paraphrase] 23. In brief, the persons that are entrusted in this business as such as may be trusted, Titus that accompanied me, and helped to convert you; the other brethren, Luke, &c. men of eminence and rule in the Churches of Christ (see note on Rom. 16. 6.) and such as have been used as instruments to advance the Gospel.

24. Wherefore show ye to them, and before the Churches, the proof of your love, and of our boasting on your behalf.]

[Paraphrase] 24. And therefore it will concern you by your behavior in this matter to demonstrate your own Christian charity, and to let them see, that what I have boasted of you hath not been without reason.

Annotations on Chap. VIII.

[ a] V. 10. To be forward ] What 〈 in non-Latin alphabet 〉 to will signifies in this place will appear by the 〈 in non-Latin alphabet 〉 to do precedent: For when to will goes before doing, as Phil. 2. 13. it doth, then it must be conceived to denote the resolving of that which is after done; but when it is subsequent to doing, as here, then it cannot belong to that, but to some farther action still future, either of the same kind with that formerly done, or of any other which is specified. That here it refers to some farther degree of liberality to be superadded to what they had already done, appears by the ensuing exhortation to consummate the work, v. 11. and by the mention of the 〈 in non-Latin alphabet 〉 , the forwardness to will, that is, to resolve to do more, as they should be able. In which respect it is that c. 9. 2. Paul saith he hath boasted of them, that they had ( 〈 in non-Latin alphabet 〉 , as here, from a year ago) made a preparation for this new supply, for so 〈 in non-Latin alphabet 〉 hath been prepared signifies, as passives are oft used for Reciprocalls. As for the 〈 in non-Latin alphabet 〉 this is profitable for you in the former part of this verse, though it may fitly be applied to several ways of profit, that their liberality would probably bring in unto them, yet it seems by what follows ch. 9. 3, 4. to refer peculiarly to the reputation of their liberality that Paul had so proclaimed, which would render it a reproachful thing to them, if they should not make it good, according to their purpose and his boasting of them.

CHAP. IX.

1. FOR as touching the ministry to the saints, it is superfluous for me to write to you.]

[Paraphrase] 1. Now concerning this contribution to the poor Christians of Judea, I suppose it utterly superfluous for me to use any arguments to exhort you to it.

2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago: and your zeal hath provoked very many.]

[Paraphrase] 2. For of your forwardness therein I am so far from doubting, that I have made boast of it to others, that the Christians of all Achaia (of which Corinth was the chief city) have for a twelve-month made a preparation to send a new supply, beyond that which they then did (see ch. 8. 10. and note a.) and the emulation to your example, or the opinion of your forwardness hath stirred up, hath wrought much in Macedonia, made them very liberal.

3. Yet I have sent the brethren, lest our boasting of you should be in vain in this behalf, that, as I said, ye may be ready,]

[Paraphrase] 3. And that what I have thus boasted of your preparation, may be found true, and that you may be indeed prepared beforehand, and not surprised at my coming, I have sent these bearers to you to give you warning,