Annotations on the New Testament
4. Lest happily if they of Macedonia come with me, and find you unprepared, we (that we say not, you) should be ashamed in this same confident boasting.]
[Paraphrase] 4. Lest if the Macedonians, to whom I have boasted of your forwardness v. 2. come along with me to you, and find that you have not your supplies ready, it be matter of great shame to me, as it must be also to you (see c. 8. 10. note a.) that I have had the confidence (see note on Heb. 11. a.) and vanity to boast thus of you without cause.
5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.]
[Paraphrase] 5. This is the reason for which these come now to you by my direction, that they may prepare and get together, and so complete and perfect that collection of yours which I have talked of, that it may be ready as an act of beneficence and liberality in you, before I come, and not as a collection gratingly extorted from you at my coming.
6. But this I say▪ He which soweth sparingly shall reap sparingly; and he which soweth bountifully shall reap bountifully]
[Paraphrase] 6. And for your encouragement, this ye must know, that the more liberality ye show herein, the greater the advantages will be to you from God, that rewardeth such charities, and that in proportion to the several degrees of it.
7. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver.]
[Paraphrase] 7. Whatsoever then ye have determined to give, let it be given cheerfully, not with any trouble to part with it, not as if it were extorted from you, for if it be not done cheerfully, 'twill never be accepted, much less rewarded by God.
8. And God is able to [note a] make grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work:]
[Paraphrase] 8. And to this end I shall add one argument more, which will satisfy your only fear (that such liberality may bring yourselves to straits or want) by telling you that God is the fountain of all plenty, and only dispenser of it, and is therefore able (and having oft promised it, is sure to make it good) to make you the richer, not the poorer, by your liberality, to make every alms you give, like the oil in the cruise, to multiply (see v. 10.) as you pour it out, and so to give you continually a sufficient portion of wealth, that you still be able out of your abundance to supply others, and have enough for every object of charity that can be offered to you.
9. (As it is written, He hath dispersed abroad, he hath given to the poor, his righteousness remaineth forever.)]
[Paraphrase] 9. (According to that which the Psalmist saith Psal. 112. where there are signal promises of wealth and riches in the house of a good man or righteous (that is, of the liberal alms-giver) v. 3, and 9. and of blessing or abundance to his posterity, v. 2. and of exaltation and honor unto him, v. 9. so that all wicked and covetous men shall look on him with envy and gnashing of teeth v. 10. which Psalm being made up not only of affirmations what God is able to do, but of promises what he will certainly perform, and being here by the Apostle applied to this matter of encouraging men to liberal alms-giving, is in effect the assuring of the truth of that Old Testamentpromise [of plenty to the Alms-giver] to belong also unto, and stand firm under the New Testament, and so consequently, that all manner of temporal felicities are the portion of this righteous man now still under the Gospel, which consequently is the sum of the Apostles prayer ver. 10.)
10. Now he that ministereth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness,]
[Paraphrase] 10. Now that God that furnisheth the liberal man (which giveth away that which he hath) with so much more, provide all necessaries for you, and make you the richer for your liberality, and increase unto you those fruits which are naturally the issue of liberality, a greater plenty for the future: (see note a.)
11. Being enriched in everything to all bountifulness, which causeth through us thanksgiving to God.]
[Paraphrase] 11. Having enough to be very liberal at all times, which is a most desirable condition, and that which brings in thanksgiving and glory to God.
12. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God,]
[Paraphrase] 12. This charitable and serviceable ministering to, and supplying of other men's wants, being not only a means to relieve those Christians that are in necessity (see note on Mar. 12. b.) and so a charity to our brethren, but also an invitation and obligation of many men's gratitude unto God, and so an occasion, if not a special act, of piety also,
13. While by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men,]
[Paraphrase] 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judea bless and magnify the name of God, first, that ye are so ready to believe and obey the Gospel of Christ, to confess Christ by doing what he commands, and secondly, that by your liberality these poor saints, and all others in their sympathy with them, do receive so much benefit from you;
14. And by their prayer for you, which long after you, for the exceeding grace of God in you.]
[Paraphrase] 14. And lastly they are hereby raised up to pray for you, out of that passionate love and affection toward you, which the fight of the abundant virtues and graces of God in you do work in them.
15. Thanks be unto God for his unspeakable gift.]
[Paraphrase] 15. For all this goodness of God to you, and by you to others, his name be ever praised.
Annotations on Chap. IX.
[ a] V. 8. Make all grace abound ] There is no way of rendering 〈 in non-Latin alphabet 〉 but by putting 〈 in non-Latin alphabet 〉 in an Active sense to make abound, and that hath been formerly noted to be ordinary in the New Testament, (see Note on Mar 14. f.) The Greek wanting the Hebrew conjugation Hiphil, which denotes making to do a thing, and having no way to supply it, but by using the Active voice in that sense, so as 〈 in non-Latin alphabet 〉 shall not only signify Neutrally to abound, but also to make any man or thing to abound: Of which kind there be innumerable examples. And so the making their charity to abound toward them here, that is, God's blessing their liberality, so that it shall enrich, instead of impoverishing them, will be all one with the increasing the fruits of their righteousness v. 10. their righteousness there signifying their charity, (as hath been oft shewn) and the plenty consequent to their exercises of that virtue, being proportionable to the fruit that comes by sowing (the hundred-fold increase which Christ promises even in this life to those that forsake or part with, anything for his sake ) and accordingly 'tis there join'd with multiplying their seed, where their acts of charity are figuratively called their seed, and the blessings consequent thereto the fruits of it.
CHAP. X.
1. NOw I Paul myself beseech you by the meekness and [note a] gentleness of Christ, who in presence am base among you, but being absent, am bold toward you:]
[Paraphrase] 1. Now I, that Paul that am so calumniated by some among you, and said by way of reproach to be mild and contemptible, when I am personally present with you, but, when I am absent, severe and confident toward you, I exhort you by the meekness and gentleness of Christ, which was so remarkable in him, and which I shall not be ashamed to imitate, be I never so vilified for it: And as I exhort you, so
2. But I beseech you that I may not be bold when I am present, with that confidence wherewith I think to be bold against some, which think of us as if we walked according to the flesh.]
[Paraphrase] 2. I beseech God (or you) that at my coming, I may not have occasion to exercise that severity which I think myself obliged to exercise against some who accuse me for a weak behavior in my Apostleship, as either fearing or flattering of men, too mild, on one of those grounds.
3. For though we walk in the flesh, we do not war after the flesh.]
[Paraphrase] 3. For though I am an infirm person, obnoxious myself to many afflictions and distresses, for which you are apt to despise me, yet do I not exercise my Apostleship in a weak manner, or by weak weapons.
4. (For the [note b] weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds,)]
[Paraphrase] 4. (For the instruments of our Apostleship, the censures of the Church, are not weak, or contemptible, but such as have a divine force upon the conscience, for the beating down all the fortifications which are raised in us, against the power of the Gospel, or subduing the most refractary offenders.)
5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ,]
[Paraphrase] 5. But I use the censures of the Church to bring down all the disputings and reasonings of men's understandings against the Christian doctrine, all notions and conceits of vain heretical men, to the acknowledgment and practice of the truth.
6. And having in a readiness to revenge all disobedience, when your obedience is fulfilled.]
[Paraphrase] 6. And truly thus I am resolved, when you have made good your obedience, reduced yourselves to good order, and demonstrated that, to punish those that remain refractary with severity enough. For when the whole Church lies in disobedience, those acts of severity are not so fit to be used; but when the reformation of the greater part is so conspicuous, that it may be prudent to proceed against the refractary, then I shall not fail in my duty, but inflict these censures as shall be fit.
7. Do ye look on things after the outward appearance? if any man trust to himself that he is Christ's, let him of himself think this again, that as he is Christ's, even so are we Christ's.]
[Paraphrase] 7. Do you judge so slightly, and, as the weakest and most passionate men are wont, only according to outward appearances? If any man out of confidence that he is a special favourite of Christ's, think fit to despise me, let him consider, and by all those arguments, by which he will be able to conclude that he is the Disciple or Apostle of Christ, he will be 〈◊〉 to conclude it of me also.
8. For though I should boast somewhat more of our authority (which the Lord hath given us for edification, and not for your destruction) I should not be ashamed:]
[Paraphrase] 8. Nay if I should pretend to some more authority from Christ, then hath been given to others (all for the advantage, not the hurt or destruction of any) I should be able to make it good.
9. That I may not seem to terrify you by letters.]
[Paraphrase] 9. But that my Epistles may not be taken for such bug-bears, as some affirm them to be,
10. For his letters (say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible.]
[Paraphrase] 10. Saying that his letters are severe and authoritative, but his personal presence weak, and his speech contemptible, (this verse is to be read as in a parenthesis.)
11. Let such an one think this, that such as we are in word by letters when we are absent, such will we be also in deed when we are present.]
[Paraphrase] 11. Let him that thus calumniates me, believe assuredly that as my absent words are, so shall my present performances be, when I come among you.
12. For we dare not [note c] make ourselves of the number, or compare ourselves with some that commend themselves: for they measuring themselves by themselves, and comparing themselves among themselves, are not wise.]
[Paraphrase] 12. For I shall not think fit to assume anything to myself, plead any worth of mine, or seek praise by making comparisons with those that take so much upon them, ver. 7. but only I think fit to mind them that they, by judging of their gifts and virtues by their own fancies, and so flattering themselves, fall into great and pitiful folly by that means.
13. But we will not boast of things without our [note d] measure, but according to the measure of the rule which God hath distributed unto us, a measure to reach even unto you.]
[Paraphrase] 13. Neither will we take upon us to have authority over those who are not within our province, but only go as far as God hath given us commission to go, as far as God hath determined our province, which is certainly as far as to you.
14. For we stretch not ourselves beyond our measure, as though we reached not unto you, for we are [note e] come as far as to you also, in preaching the Gospel of Christ;]
[Paraphrase] 14. For by extending myself to you, I do not over extend, or go beyond my line, as they which meddle with other men's labors, where they were never before; for indeed I have in my travels been among you, I have advanced as far as to you in the preaching of the Gospel, and that before any other was with you, I planted the faith among you.
15. Not boasting of things without our measure, that is, of other men's labors, but having hope▪ when your faith is increased, that we shall be enlarged by you according to our rule abundantly,]
[Paraphrase] 15, I do not pretend any title to those whom others have brought up in the Gospel, but yet entertain myself with an hope, that as your Church increaseth in the faith, so my province will become the larger in length or extent, I shall have more proselytes to Christ by your merchandizing and traffick with other countries,
16. To preach the Gospel in the regions beyond you, and not to boast in [note f] another man's line of things made ready to our hand.]
[Paraphrase] 16. And so preach the Gospel far beyond Achaia, without invading any other man's possession or province, without entering upon those parts where the Gospel had been formerly preached by others.
17. But he that glorieth, let him glory in the Lord.]
[Paraphrase] 17. For it is a most ridiculous thing for any man to rejoice or glory in anything, but in having done that which is acceptable to God, in discharge of his duty.
18. For, not he that commendeth himself is approved, but whom the Lord commendeth.]
[Paraphrase] 18. For 'tis not our own good opinion of ourselves, which qualifies us for reward or acceptation, but the sincerity of our actions before God, which may render us acceptable in his sight.
Annotations on Chap. X.
[ a] V. 1. Gentlenesse ] 〈 in non-Latin alphabet 〉 is the ordinary word of the philosopher, taken from him by the Lawyers to signify mitigation of exact or strict justice, when that is not so agreeable to rules of charity, and so it notes in general the fit, proper temper, which is to be observed in all things. 〈 in non-Latin alphabet 〉 , saith Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , that which is fit, decent, due, &c. And according to the diversity of matter about which it is conversant, so it hath several notions in the New Testament. In this place being spoken of Christ, and join'd with that meekness which was so imitable in him; Mat. 11. 29. it signifies gentleness, or clemency, as that is opposed to severity in punishing, which is here expressed by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , daring, boldness, and confidence. But Phil. 4. 5. 〈 in non-Latin alphabet 〉 seems to belong to another sort of gentleness, that of the lamb, which before or under the shearer is dumb, and opens not the mouth, viz. a cheerful endurance of all the persecutions that were upon the Christians at that time. To this the Context there inclines, which ushered it in with a repeated exhortation to rejoice in the Lord always, in adversity as well as prosperity (and so 1 Thess. 5. 16.) which being contrary to the joy of the world, most fitly denotes that 〈 in non-Latin alphabet 〉 Mat. 5. 12. ( rejoicing and being exceeding glad, rejoicing and leaping for joy, and thinking it all joy, Jam. 1. 2.) which is upon their being persecuted for Christ, and so likewise enforced with a reason agreeable to this matter, for the Lord is at hand, the time of your redemption from your pressures draws near, Heb. 10. 37▪ And accordingly 'tis attended, (as Christ's instructions to the Apostles are in this case, Mat. 10. 19.) with 〈 in non-Latin alphabet 〉 , a prohibition of all solicitous thoughts, referring the whole matter to prayer, and supplication to God ver. 6. This word is again used Jam. 3. 17. the wisdom from above is 〈 in non-Latin alphabet 〉 gentle, which following peaceable, and being attended with other words of that nature, must be rendered in order to that, so as to signify a receding from his own strict right, in order to peace, as 〈 in non-Latin alphabet 〉 that follows immediately, notes an easiness to be persuaded of that which belongs to the excuse of another, or mitigating of his fault, as 'tis said of charity, that it believes all things 1 Cor. 13. 7. and accordingly these qualities of the • wisdom from above are shut up ver. 18. under the title of peace to them that love or make peace. So 1 Tim. 3. 3. and Tit. 3. 2. 〈 in non-Latin alphabet 〉 are join'd with 〈 in non-Latin alphabet 〉 in both places, and so note the contrary to 〈 in non-Latin alphabet 〉 , all kind of contentions, and are attended in the latter place with showing all meek • esse to all men.
[ b] V. 4. Weapons of our warfare ] That the 〈 in non-Latin alphabet 〉 , weapons of our warfare, which are here said not to be weak, but mighty to God, signify the censures of the Church, may thus appear probable, first, by the Context, where the Apostle speaks of proceeding against offenders, which he calls 〈 in non-Latin alphabet 〉 , being bold toward them, v. 1, 2. and 〈 in non-Latin alphabet 〉 to avenge disobedience, v. 6. and this according to the 〈 in non-Latin alphabet 〉 or authority, which the Lord had given for edification (building them up farther in the faith and all Christian virtue) and not for destruction; and then he adds a caution to remove a calumny or prejudice that some had against him, that his Letters were severe, and so he, when absent; but far from all severity when he came among them, 〈 in non-Latin alphabet 〉 , vile, or tame, or unconsiderable, when he was among them: that is, that in his absence he threatened censures, but when he came, would not inflict them, which he calls 〈 in non-Latin alphabet 〉 , terrifying by Letters, ver. 9. and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , weighty and powerful letters, ver. 10. that is, severe, and terrifying, which yet he threatens shall be equal'd by his actions, when he comes among them ver. 11. And so all along, the business is of the censures of the Church, and so in all reason in this verse also. Secondly, this will appear by the words themselves: for as 〈 in non-Latin alphabet 〉 signifies confess'dly the Apostles ministry (see Note on 1 Tim. 1. f.) according to the importance of the Hebrew 〈 in non-Latin alphabet 〉 , which is sometimes rendered 〈 in non-Latin alphabet 〉 warfare, sometimes 〈 in non-Latin alphabet 〉 ministry; so 〈 in non-Latin alphabet 〉 , weapons of warfare, are the means to discharge their duty in the ministry. Of which nature though there be more, Prayer, Preaching, Catechizing, administration of Sacraments, Confirmation, &c. yet the antecedents and consequents here, belonging to the business of censures, must needs incline it to that notion peculiarly. Then that these are not 〈 in non-Latin alphabet 〉 carnal, signifies that they are not weak, for so 〈 in non-Latin alphabet 〉 flesh frequently signifies, as here v. 3. though we walk in the flesh, that is, are weak, as men, and have no power over you, yet as Officers of Christ we are not, our ministry is with power, and therefore follows 〈 in non-Latin alphabet 〉 , but mighty, or powerful, through or to God, or perhaps exceeding powerful, and that 〈 in non-Latin alphabet 〉 to the pulling down of strong holds, that is, either the pulling down all fortresses that maintain or secure a man in sin, or more critically, as 〈 in non-Latin alphabet 〉 signifies excommunication itself, v. 8. and c. 13. 10. and generally in the Canons of the Councils; and then 〈 in non-Latin alphabet 〉 strong holds will signify all impenitent, obdurate, impregnable sinners, called v. 15. every high thing that exalts itself against the knowledge of God, that is, against piety and Christianity. And so the plain meaning of the verse will be, that the Apostles censures were exceeding powerful, and that power exercised in excommunicating, and delivering up to Satan, 〈 in non-Latin alphabet 〉 , that they may be disciplined, 1 Tim. 1. 20. and thereby subduing contumacious offenders. According to that of the writer of the Answers ad Orthodoxos, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , when by clemency offenders are not reformed, then excision to the incorrigible is more useful then clemency. Agreeable to which is that of Pletho in his scholia on Zoroaster, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , The revengeful furies, or devils, or punishments do gripe men to bring them off from sin, and set them on virtue.
[ c] V. 12. Make ourselves of the number ] What 〈 in non-Latin alphabet 〉 signifies properly is set down by Budaeus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to choose, or admit any into any order, as in Aristides 〈 in non-Latin alphabet 〉 , they admitted the foreign God's with the others; and in Demosthenes, 〈 in non-Latin alphabet 〉 to be chosen, or admitted, into the Senate. Thus 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used, as in Plato de l • g. 12. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 rejecting some, and choosing others. Hence Hesychius, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , the participle signifies select, or chosen, and so here 〈 in non-Latin alphabet 〉 to give suffrage to himself, to take upon him to be some eminent person.
[ d] V. 13. Our measure ] Of the agones among the Grecians, particularly among the Corinthians, and of 〈 in non-Latin alphabet 〉 racing, one of them, we have formerly spoken (Notes on 1 Cor. 9. c. d. e.) and so again distinctly of 〈 in non-Latin alphabet 〉 (Note g) the white line, which bounded or marked out the path, or race. To this the Apostle here refers, making his Apostleship or preaching of the Gospel to be his spiritual exercise, or running as it were in a race, his 〈 in non-Latin alphabet 〉 , and then the province or diocese to which he is by God designed, and sent to preach, is his 〈 in non-Latin alphabet 〉 , the compass, or stage of ground, which by that white line in the race, as 'twere, God hath marked out to him, to run in, and contend, and obtain his prize. Beyond or out of which line he that runs, or pretends to have to do, he doth 〈 in non-Latin alphabet 〉 , boast without his measure, and 〈 in non-Latin alphabet 〉 overextend himself, v. 14.
[ e] V. 14. Come as far ] That the word 〈 in non-Latin alphabet 〉 is Agonisticall also, see Note on Rom. 9. l. and so constantly it signifies coming foremost to the goal, or being foremost in the running toward it; and so it signifies here, preaching the Gospel among the Corinthians, before any body else had been there, for as it is said, 1 Cor. 3. 6. Paul planted, that is, first brought the Gospel among them.
[ f] V. 16. Another man's line ] The 〈 in non-Latin alphabet 〉 is that province which somebody else hath undertaken; the 〈 in non-Latin alphabet 〉 , as before, denoting the line by which his race was terminated, and the 〈 in non-Latin alphabet 〉 referring to the custom in the stadia forementioned, that each of the racers had his path, where he was to run, chalk'd out to him, and if one did step over into the others path, he did 〈 in non-Latin alphabet 〉 , extend himself (or run ) over his line. In reference to this the Apostle here saith, that he had some hope that he might 〈 in non-Latin alphabet 〉 , enlarge his course in length, as it were, by running farther then the goal that was first set him, that is, go farther in preaching the Gospel, and yet not go over his line, that is, not run over into the others man's path or race, but 〈 in non-Latin alphabet 〉 , keep within his own white, or line, which divided his province from other men's on the other side of him.
CHAP. XI.
1. WOuld to God you could bear with me a little in my folly, and indeed bear with me:]
[Paraphrase] 1. The fear that I have that you should be seduced, tempts me to do that which you will be apt to count boasting, and think me to be a fool for doing so, viz. to praise myself, and magnify the pains that I have taken among you: This piece of folly you may do well to pardon in me:
2. For I am jealous over you with godly jealousy; for I have [note a] espoused you to one husband, that I may present you as a chaste virgin to Christ.]
[Paraphrase] 2. For 'tis caused by nothing but my kindness to you, my zeal to your good, and jealousy that other men may get away your love and esteem from me; which is a jealousy not so much for myself, as for God, that he should lose a Church beloved by him. For I have been to you as that officer among the Grecians was to their virgins, I have taken upon me the educating and forming of you, the cultivating and fitting of you, the taking care and watching over you, that so I might present you a fit and a pure spouse to Christ.
3. But I fear lest by any means, as the serpent beguiled Eve through his subtility, so your minds should be corrupted from the simplicity that is in Christ.]
[Paraphrase] 3. But there being such deceivers entered into the Church, Simon Magus and his followers, using sorcery to beguile, and infuse his falsities, I have reason to fear that you may be corrupted from that purity and integrity which ought to be in Christians.
4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit which ye have not received, or another Gospel which ye have not accepted, ye might well bear with him. ]
[Paraphrase] 4. For if some other teachers that are come among you preach another Christ, shake the whole foundation of your religion, promise you more extraordinary, miraculous, spiritual gifts, then those which from us you have received, and in sum preach another Gospel to you, then you may give me leave (it being more then time) to magnify myself, and expostulate with you whether they come to you (or any one of them) with such authority as I come, or whether there be any appearance or show of reason why you should prefer them before me.
5. For I suppose, I was not a whit behind the very chiefest Apostles.]
[Paraphrase] 5. For not to compare myself with the deceivers, I may justly compare with the most eminent of the true Apostles, Peter and James and John.
6. But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things.]
[Paraphrase] 6. And if it be objected to me, and perhaps truly, that my language hath nothing extraordinary in it, yet sure nothing can be objected against my skill, my explaining the mysteries of the Gospel (see note on 1 Cor. 1. c.) but in our preaching and behavior toward you, we are acknowledged by all men not to come short of any other Apostle in any piece of knowledge or revelation useful for you.
7. Have I committed an offense in abasing myself that you might be exalted, because I have preached to you the Gospel of God freely?]
[Paraphrase] 7. Sure it ought not to be esteemed a fault in me (and yet I have been guilty of no other that might make me vile in your eyes) that I have so much tendered your advantages, and so little mine own, that all my preaching among you hath put you to no kind of charge.
8. I robbed other Churches, taking wages of them, to do you service.
9. And when I was present with you, and wanted, [note b] I was chargeable to no man: for that which was lacking to me, the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome to you, and so will keep myself. ]
[Paraphrase] 8, 9. Nay I have been beholden to other Churches, receiving provision from them, that I might preach freely to you: And when I fell short at my being with you, and had not wherewithal to supply my wants, yet I made not my wants known, I troubled none of you to make it up, but as sometimes I labored with my hands, & earned my living, 1 Cor. 4. 12. and 9. 6. so at other times I received supply from the Philippians, Phil. 4. 15, 16. as they came from Macedonia, and so have neither yet put you to any charge, nor mean I ever to do so.
10. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.]
[Paraphrase] 10. As I am an Apostle of Christ, and as there is any sincerity in me, I will not be deprived of this matter of boasting through all Achaia, I will receive nothing for my pains or relief in all those regions.
11. Wherefore? because I love you not? God knoweth.]
[Paraphrase] 11. And do not think 'tis any want of love, that I make this resolution; God knows that is not the reason.
12. But what I do, that I will do, that I may cut off occasion from them which desire occasion, that wherein they glory, they may be found even as we.]
[Paraphrase] 12. But the only cause of my resolution, which I will keep steadfastly, is this, that they that would fain find some fault with me, and magnify themselves before me, may not find any ground of doing so, but rather find me before them, and have somewhat to imitate in me, in that very particular wherein they think they exceed me.
13. For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ.]
[Paraphrase] 13. For the truth is, these men that come to infuse false doctrines into you, behave themselves as cunningly as they can, and do labor to imitate, and seem to do those very things that we true Apostles do.
14. And no marvel, for Satan himself is transformed into an Angel of light.]
[Paraphrase] 14. And 'tis no unusual matter for deceivers and seducers to do so, for Satan himself pretends to do those things that the good Angels do, makes as if he meant you all kindness, when he comes to destroy you.
15. Therefore it is no great thing, if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works.]
[Paraphrase] 15. And therefore 'tis not anything strange, if seducing heretics employed by him do imitate the actions of the Apostles of Christ; but according to the hypocrisy of their actions so shall their ends be.
16. I say again, let no man think me a fool: if otherwise, yet as a fool receive me, that I may boast myself a little.]
[Paraphrase] 16. There will be no great reason that this my glorying should make you count me imprudent: or if it do, 'tis no great matter, I will venture that rather then suffer sycophants to seduce and corrupt you.
17. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.]
[Paraphrase] 17. Yet what I say in this matter, I deliver not as a piece of Gospel, but as an external incidental discourse in this matter, of which the false Apostles boast, and I have much more reason then they, see note on Heb. 11. a.)
18. Seeing that many glory after the flesh, I will glory also.]
[Paraphrase] 18. And seeing others think fit to glory or boast of such extrinsic things as these, I may have leave to do the like.
19. For ye suffer fools gladly, seeing ye yourselves are wise.]
[Paraphrase] 19. For wise men are not wont to be angry, but are many times pleased, to see others play the fools, and so do you in many other things.
20. For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.]
[Paraphrase] 20. I am sure you can bear with greater matters, you can give men leave to take you captive to their doctrines, how false soever, to deprive you of all you have, to insult over you, to use you as contumeliously as is possible.
21. I speak as concerning reproach, as though we had been weak: howbeit, whereinsoever any is bold, I speak foolishly, I am bold also.]
[Paraphrase] 21. Which I tell you, to put you in mind how reproachfully you have been used by them: as indeed I have also been set at naught, and vilified by them; for which there hath been little reason. For whatsoever reason any of them hath to think well of himself, I have sure as much cause as he (though to say so, may go for folly in me, as being a kind of boasting.)
22. Are they Hebrews? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I:
23. Are they ministers of Christ? (I speak as a fool,) I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft.]
[Paraphrase] 22, 23. These seducers boast they are Hebrews, and Israelites, and of Abraham's stock, and then that they are Apostles of Christ. And sure I am everyone of these: and for the last, I cannot but say it, though it will be deemed boasting and folly in me, that I am more then an ordinary Apostle, one that have taken more pains, suffered more of scourgings and imprisonments, and dangers of imminent death, then any of the very twelve Apostles.
24. Of the Jews five times received I [note c] forty stripes save one:]
[Paraphrase] 24. Five times was I scourged of the Jews without any mitigation, with the greatest severity that the law would permit.
25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been [note d] in the deep:
26. In journeying often, in perils of waters, in perils of robbers, in perils by my own country-men, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren:
27. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.]
[Paraphrase] 25, 26, 27. Thrice was I beaten with wands, probably by the Roman officers, (see note b.) once by a tumult of a seditious multitude of Zealots I was without any judicial process stoned, and left for dead, Act. 14. 19. and still from time to time I have been exercised in all kinds and degrees of distresses.
28. Besides those things that are without, that which cometh upon me daily, the care of all the Churches.]
[Paraphrase] 28. And, not to name all, the many daily emergent employments that lie upon me, in respect of the solicitude I have for all things that concern any Church, especially of my plantation, are a sufficient evidence of what I should say, if I did think fit to boast.
29. Who is weak, and I am not weak? who is offended, and I burn not?]
[Paraphrase] 29. If any man be sick or ill-affected in spirit, I am in sympathy with him, in care how to relieve and get him up again: If any be fallen into sin, or fallen back from Discipleship, I am constantly inflamed with a holy zeal to get him out of it.
30. If I must needs glory, I will glory of the things which concern mine infirmities.]
[Paraphrase] 30. And these my sufferings are the only things which I shall think fit to boast of, now I am by my calumniators constrained to do so.
31. The God and father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
32. In Damascus the governor under [note e] Aretas the king kept the city with a garrison, desirous to apprehend me:
33. And through a window in a basket was I let down by the wall, and escaped his hands.
Annotations on Chap. XI.
[ a] V. 2. Espoused you to one husband ] The Vulgar seems to have read these words 〈 in non-Latin alphabet 〉 , with a comma after them, and accordingly render them • espondi vos uni viro, I have espoused you to one husband, according to that of Julius Pollux, 〈 in non-Latin alphabet 〉 making 〈 in non-Latin alphabet 〉 espouse all one with 〈 in non-Latin alphabet 〉 . So in Cinnamus l. 4. p. 228. 〈 in non-Latin alphabet 〉 , he married her. But the more probable punctuation is by reading it without any comma, till after 〈 in non-Latin alphabet 〉 , and then the notion of the word 〈 in non-Latin alphabet 〉 must be taken from that use of the word which is agreeable to the office of the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , among the Lacedaemonians. Among the magistrates of that city those were two prime names, and between them some slight difference. The 〈 in non-Latin alphabet 〉 were a kind of provincial Rulers (placed by Nic. Cragius among the 〈 in non-Latin alphabet 〉 the prime magistrates of that city) sent to govern the provinces, or confederate cities, and preserve them in their fidelity, and were, saith Ulpian, so called 〈 in non-Latin alphabet 〉 , because they conformed the manners of the citizens to those of the Lacedaemonians, for so 〈 in non-Latin alphabet 〉 signifies to adapt, or conform. So saith Phavorinus out of Eratosthenes, 〈 in non-Latin alphabet 〉 , the governors that are sent by the Lacedaemonians to the cities under them. These are by Hesychius called 〈 in non-Latin alphabet 〉 , by Plutarch 〈 in non-Latin alphabet 〉 , in the same sense that the Athenians 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Overseers and Guardians. From whence it is that Theophrastus observes that the Lacedaemonians sending magistrates to the provinces, style them much more commodiously 〈 in non-Latin alphabet 〉 , then the Athenians do 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . From whence also it is that in the Christian Church the ancient author that goes under the name of Dionysius Areopagita, calls Bishops 〈 in non-Latin alphabet 〉 . But then the 〈 in non-Latin alphabet 〉 (which seem more peculiarly to belong to the use of the word in this place) were a peculiar sort of governors, which had to do with the education of women, especially for the forming of their lives and manners, and breeding of them, (as among the Athenians 〈 in non-Latin alphabet 〉 ,) from the Verb 〈 in non-Latin alphabet 〉 , because they were set over them to fit and order their manners, and make them regular and harmonicall, a kind of Censors of manners among them. So saith Hesychius and Phavorinus in the same words, 〈 in non-Latin alphabet 〉 , 'twas an office in Lacedaemon to bring up and breed women. And this is the notion of 〈 in non-Latin alphabet 〉 here, I am your 〈 in non-Latin alphabet 〉 (see Tit. 2. a.) set over your congregation, as he over a single virgin, to breed and fit you, that I may present you to Christ a pure virgin, &c.
[ b] V. 9. I was chargeable ] 〈 in non-Latin alphabet 〉 , saith S. Jerome ad Algasiam, is a Cilician word; the full meaning of it here will be judged by that which Aelian saith of the fish called 〈 in non-Latin alphabet 〉 , the torpedo, 〈 in non-Latin alphabet 〉 the torpedo fish whatsoever it toucheth, it gives it its own name, makes it to be benumm'd. Now they which ask anything of another, are proverbially said to do that which the torpedo doth, to give a chilness, or numness. Molestum verbum est & onerosum, Rogo, saith Seneca, asking, or begging, is very troublesome and burthensome; and therefore 〈 in non-Latin alphabet 〉 , which literally signifies to chill or benumb (& so in Theocritus Idyll. 7.
doth in respect of this consequent signify to ask, or entreat; and so here 〈 in non-Latin alphabet 〉 , I begged, or asked, of no man, I importuned no man.
[ c] V. 24. Fourty stripes save one ] Of this punishment of S. Paul's these four things are to be observed: 1. that S. Paul, as a Roman, was not to be whipped Ex Lege Portia, and therefore Act. 22. 24. when the Tribune had commanded him to be beaten thus, understanding he was a Roman, he dismissed him, and was afraid, saith S. Luke, because he had bound him; 2 d lie, that he was yet subject, as a Jew, to the laws of the Jews, which were yet in force, and so was subjected to this Jewish punishment, as a Jew; 3 d lie, that he was dealt with as a robustious offender, in suffering so oft the utmost extremity of the Jewish law, when they that were weak, or which upon any other score had any mitigation, were not used so severely; according to that of Maimonides Hill. Sanhedrim c. 17. They inflict, saith he, no more then forty stripes, though he be as strong as Samson, but if he be weak, they abate of that number; 4 t hly, that that sum of thirty nine was the solemn proportion in the Jewish punishments, when they were most severely inflicted. So in Josephus, of one that had accused his wife falsely of the loss of her virginity before marriage, 〈 in non-Latin alphabet 〉 , let him extend himself and receive 39 stripes. For when the number which might not be exceeded was by the Law defined to be forty, Deut. 25. 3. and when the custom was taken up of executing this punishment with a rod of three branches, and so of giving three strokes at one blow (or, as it is in Maccoth c. 3. §. 12. with one twisted cord, unto which two more were fastened) every stroke consequently going for three, (as Maimonides affirms in Sanhedr. c. 17. §. 2.) it was consequently impossible to inflict more stripes then thirty nine, unless they exceeded to two and forty, and so that of thirty nine was the last among those that were lawful. See Talmud Babyl. in Maccoth cap. 3. As for the beating with rods which follows, ver. 25. that differs from this of the scourging, the 〈 in non-Latin alphabet 〉 rods being wands or cudgels, a bundle of which was carried before the Roman Consul, and he that carried them called 〈 in non-Latin alphabet 〉 , which makes it probable that this was a Roman sort of punishment, and so here differenced from the scourging with twisted cords, which was 〈 in non-Latin alphabet 〉 inflicted by the Jews (see Note on Lu. 23. b.) howsoever so much distinguished from the other, as rods and scourges differ.
[ d] V. 25. In the deep ] To what passage of S. Paul's story this of his being a day and a night 〈 in non-Latin alphabet 〉 in the deep doth belong, cannot be shown out of Scripture. 'It is not altogether improbable what Beda l. quaest. qu. 3. tit. 8. saith out of Theodorus Tarsensis, that in Cyzicum (which is in the Propontis, a famous city) there is a prison, which for the depth of it under ground is called 〈 in non-Latin alphabet 〉 , or the bottom of the sea, a most noisome filthy prison, as in Athens there was one called 〈 in non-Latin alphabet 〉 hell, at Syracuse 〈 in non-Latin alphabet 〉 the mineral, and many the like in other places; see Soudas in the word 〈 in non-Latin alphabet 〉 . Into this as a most infamous prison S. Paul might well be cast, passing from Troas to that city, though S. Luke, who reports not things particularly, save when he himself was present, make no mention of it. And indeed whatsoever else may be meant by the word 〈 in non-Latin alphabet 〉 , S. Luke seems not to have made mention of this passage, there being no reason to apply that of Act. 27. to it, the Epistle being written before that time, in the compass of the Macedonian progress, Act. 20. 1. and if it might be conceived to be written after it, that would more reasonably be defined to be one of his three shipwrecks foregoing here. Theophylact speaks of some that interpreted it of a well, called 〈 in non-Latin alphabet 〉 , profundity, because of the great depth of it, wherein after his danger at Lystra he hid himself.
[ e] V. 32. Aretas ] The Gassanii reigned in Syria some say 400, others 600 years; many of them were called Harethi, or Aretae, which is the name of the King here. See M r Pocockes notes on Gregorius Abul Faraiius his story of the Arabians p. 77, 78.
CHAP. XII.
1. IT is not expedient for me doubtless, to glory; I will come to visions and revelations of the Lord.]
[Paraphrase] 1. But I shall give over these things, for if I should go on in it, I should then come to mention the visions and revelations which I have had from God.
2. I knew [note a] a man in Christ above fourteen years ago, (whether in the body I cannot tell, or whether out of the body, I cannot tell; God knoweth: such a one) caught up to the third heaven.]
[Paraphrase] 2. I know one that was transported in a vision by the Spirit of Christ; that is, I myself about fourteen years past was in an ecstacy, Act. 22. 18. such an one that I am not able to say whether I were bodily removed, and carried to the third heaven, the place of God's glorious residence, or whether only in a vision such representations were made to me remaining upon the earth.
3. And I knew such a man (whether in the body, or out of the body, I cannot tell, God knoweth)]
[Paraphrase] 3. I say, I know not which of these it was, God only knows.
4. How that he was caught up into paradise, and heard unspeakable words, which is not lawful for a man to utter.]
[Paraphrase] 4. But whether bodily, or in vision, me thought I was in the highest heaven ver. 2. here called paradise in respect of the joys that dwell there, and had such revelations made to me by an Angel from God, as were wonderful to consider, but which I was forbidden to declare to others.
5. Of such a one will I glory, yet of myself I will not glory, but in mine infirmities.]
[Paraphrase] 5. And though I have this abundant matter of glorying, yet shall I not make use of it any farther, or more plainly, but boast only of my sufferings for Christ.
6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.]
[Paraphrase] 6. For if I would speak of this, I justly might, for it is most certainly true: but I will say no more of this subject, for I desire not to put men into any other opinion of me, then what they have from those more visible evidences, my ordinary constant actions, or words.
7. And lest I should be exalted above measure through the abundance of revelations, there was given to me [note b] a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.]
[Paraphrase] 7. And indeed after I had these high transcendent revelations, that I might not be elevated with them, a sharp affliction was sent me in mercy by God, but inflicted on me by Satan and some instruments of his, who dealt very roughly with me, beat me, imprisoned me, scourged me (see Chrysost. Epist. 15. to 7. p. 101. lin. 40.) and this was by God designed to keep me humble.
8. For this thing I besought the Lord thrice, that it might depart from me.]
[Paraphrase] 8. And I earnestly prayed to God to be delivered from it.
9. And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities▪ that the power of Christ may rest upon me.]
[Paraphrase] 9. And the only answer I received was this, It is enough for thee that what I do is for thy good; afflictions are the means to do the Christian most good, the greater the pressures are, the more visible is the perfection of the divine assistance, or, the more thy persecutions are, the more is the Gospel propagated by thee (Theophylact:) nay afflictions therefore are the things I rejoice in (see Heb. 3. a.) more then anything, even then revelations themselves, as the means by which the power of Christ and his presence may appear more visibly upon me (see note on Rom. 9. b.) then by any other means it could, even in as glorious a manner as that wherein God exhibited himself in the Ark.
10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.]
[Paraphrase] 10. This therefore of diseases, and afflictions, and reproaches, and persecutions for Christ, is a thing with which I am perfectly pleased, I have nothing of exception against them; for in time of afflictions the strength of Christ is more eminently visible in me, the heavier the pressures are, the greater supports I have from him; or, the more I suffer for, the more Proselytes I gain to, it (Theophylact.)
11. I am become a fool in glorying, ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest Apostles, though I be nothing.]
[Paraphrase] 11. You see how vain I am in boasting; yet your calumnies have made it necessary for me to do so: For sure I have done and suffered as much as any the most valued Apostle, though indeed I have no reason to have any opinion of myself for all this.
12. Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.]
[Paraphrase] 12. If patience of whatsoever sufferings for the Gospels sake, if working of miracles of all kinds be able to testify a man to be sent and authorized by Christ, (as beyond all other things that is most proper to do it) then sure it doth appear that I am an Apostle, in despite of my calumniators.
13. For what is it wherein ye were inferior to other Churches, ex • ept it be that I myself 〈◊〉 not burdensome to you? forgive me this wrong.]
[Paraphrase] 13. For there is no Church that hath had more pains taken among them, more gifts bestowed for the building them up, more of anything that is needful, then ye have had from me: the only thing wherein ye differ from others is, that all hath been done without any charge of yours, without my asking or receiving anything from you: and if this be a wrong, you will easily, I suppose, forgive it me.
14. Behold the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours, but you; for the children ought not to lay up for the parents, but the parents for the children.]
[Paraphrase] 14. I have now made a third resolution (see c. 1. 16.) to come shortly among you, and I will do it without putting you to any charge, for I covet not your possessions, but your salvation, and as a parent I desire to do all manner of good to you, and to receive none from you.
15. And I will very gladly spend and be spent for you, though the more abundantly I love you the less I be loved.]
[Paraphrase] 15. And I will offer up myself most cheerfully for the good of your souls, exhaust all the small goods I have, and venture even my life for you, and never be discouraged, though as my love and the effects thereof increase toward you, so yours lessen toward me.
16. But be it so, I did not burden you: nevertheless being crafty, I caught you with guile.]
[Paraphrase] 16. But it is by some among you suggested against me, that although I never received any pay from you for the preaching the Gospel, yet I have cunningly and under-hand gotten a great deal from you.
17. Did I make a gain of you by any of them whom I sent unto you?]
[Paraphrase] 17. If this have any truth in it, let it appear, have I done this by any of those whom I have sent to you?
18. I desired Titus, and with him I sent a brother; did Titus make again of you? walked we not in the same spirit? walked we not in the same steps?]
[Paraphrase] 18. I persuaded Titus to come to you (see c. 9. 5.) and sent Luke along with him; did Titus or the other make any kind of gain of you? did he defraud you of ought? did not he behave himself just after the same manner as I had done before?
19. Again, think you that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly deloved, for your edifying.]
[Paraphrase] 19. Do not think, as formerly ye have done, that what I thus say is spoken largely, as to take off the objections which you have against me, by some fair specious colors and excuses. No, in the sight of God I speak the very perfect truth, and would not say it for my own sake, were it not, in probability, to tend to your good, to take you off (by my giving this account of myself) from the factious courses, which through admiration of others men's persons ye are engaged in.
20. For I fear, lest when [come, I shall not find you such as I would, and that I shall be found unto you such as ye would not; lest there be debates, envyings, wraths, strifes, back-bitings, whisperings, swellings tumults;]
[Paraphrase] 20. For I would fain prevent what I see too probable, that when I come to you, we shall neither of us be much pleased at the meeting; not I with you, seeing you seduced and corrupted, nor you with me, when I shall be forced to inflict censures upon you; I mean, lest these sparks of faction and division, that are among you, break out into flames;
21. And lest when I come again my God will humble me among you, and that I shall bewail many that have sinned already, and have not repented of the uncleanness, and fornication, and [aschviousnesse which they have committed.]
[Paraphrase] 21. And I be forced to exexcise severity among you, to inflict censures on many of those who had formerly offended, and been warned, (if not punished) by my former Epistle, and have not yet reformed and forsaken those base unnatural sins to which the heathen idol-feasts had betrayed them. See note on 1 Cor. 5. c. and 2 Cor. 2. b. and c. 13. 2.
Annotations on Chap. XII.
[ a] V. 2. A man in Christ ] What 〈 in non-Latin alphabet 〉 , a man in Christ, here signifies may possibly be guessed by other phrases of the same making; such is that of Saint Luke, Act. 12. 11. where 'tis said of Peter, 〈 in non-Latin alphabet 〉 , being in himself, that is, having been formerly in a trance, and now returned out of it; and that is called being in himself: such that Revel. 1. 10. 〈 in non-Latin alphabet 〉 , I was in the spirit that is, I was in a trance or ecstasy, and there received a vision, or revelation from God: such Mar. 1. 23. 〈 in non-Latin alphabet 〉 , and the same again c. 5. 2. A man in an unclean spirit, that is, one ag • tated with a diabolical spirit, wrapped and carried to do things which of himself he would never do. And accordingly here a man in Christ, may be one that by the spirit of Christ was thus transported, received Revelations from Christ, and therefore v. 1. there is mention of visions and revelations, of which this is here an instance, and so v. 7. And all the circumstances of the Context incline to this interpretation. And this is the importance of the 〈 in non-Latin alphabet 〉 ecstasy (see note on Mark 3. c.) being out of himself, transported either by a good or evil spirit; when by a good, it signifies a pr • phetick vision▪ when by a bad, a kind of madness, as in the Daemoniacks, (though the word is nowhere in the New Testament used of them) and both contrary to the being 〈 in non-Latin alphabet 〉 in himself, moved only by that human principle of reason, &c. which he hath within him, neither 〈 in non-Latin alphabet 〉 , nor 〈 in non-Latin alphabet 〉 , carried by God, nor the devil.
[ b] V. 7. A thorn in the flesh ] What this 〈 in non-Latin alphabet 〉 thorn to the flesh here signifies will be best guessed from Ezech. 28. 24. where the pricking brier and grieving thorn is set to signify a sore affliction, to wound and torment; from the despisers, as it there follows, or persecutors of Israel. And so i • will here signify no more but a sad and sharp affliction, inflicted on Saint Paul (saith Irenaeus l. 4. the last ch. and Theodoret and Theophylact on the place) by some followers of Simon Magus, that is, the Gnostics.
CHAP. XIII.
1. [note a] THis is the third time I am coming to you; in the mouth of two or three witnesses shall every word be established.]
[Paraphrase] 1. I am now this third time about to come among you, (see c. 12. 14.) and this is my solemn second admonition by Epistle, which if it be not obeyed, will certainly bring censures upon you at my coming.
2. I told you before, and foretell you as if I were present the second time, and being absent now I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare:]
[Paraphrase] 2. I gave you a solemn warning in my former Epistle, which was of the same force as if I had been personally with you, and behold now I do so again; and though I am still absent, yet this Epistle is to supply the place of my personal presence, and therefore I do now solemnly write, and denounce, both to those that had then sin'd, and have not wrought any full reformation, and to all others that have since been drawn into such irregular courses, that with all such I will proceed severely at my coming among you.
3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.]
[Paraphrase] 3. And this I shall do the rather, because you are so high, as to call my commission for Apostleship into question, and to require me to prove that what I speak or do is from Christ; when by that which hath been done already, by miracles and other evidences, it is most manifest, that Christ hath expressed himself to speak to you by me, and so to own the doctrine I teach, and the authority I pretend to among you.
4 For though he was crucified through weakness, yet he liveth by the power of God: for we also are weak in him, but we shall live with him by the power of God toward you.]
[Paraphrase] 4. For as Christ appeared to be a weak and frail man in being crucified, but was evidenced to be omnipotent God by his resurrection; so I also may appear weak and a mere ordinary man, fit to be despised and contemned by you, (as you look upon me in myself, and in respect of the afflictions which have been, and are upon me) but yet I shall show that I am an Apostle of Christ, armed with commission and power from God, which I have already both by preaching and miracles, and shall farther by censures upon the contumacious, evidence unto and among you.
5. Examine yourselves whether ye be in the faith, prove your own selves: know ye not your own selves, how that [note b] Jesus Christ is in you, except ye be reprobates?]
[Paraphrase] 5. Make trial by what you please, whether I am not an Apostle of Christ, and have planted Christ among you, taught you the true faith. Have there not been such evidences of my Apostleship c. 12. 12. such assurances of Christ's giving me authority of his presence among you in my ministry, that you yourselves cannot choose but acknowledge it? yes certainly there are, if you are not the most senseless wretched persons in the world, the most unfit for God to approve, or wink at.
6. But I trust that ye shall know that we are not reprobates.]
[Paraphrase] 6. But whatever you are yourselves, or whatever ye think of me, you shall find, I doubt not, that I am not disapproved by Christ, but abundantly owned by him.
7. Now I pray to God that ye do no evil, not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.]
[Paraphrase] 7. Now I pray God to preserve you from every evil way, from all corruption or seduction, not that I may have occasion to approve my Apostolical power among you, by punishing offenders, but that you may live like Christians, whatsoever opinion you have of me.
8. For we can do nothing against the truth, but for the truth.]
[Paraphrase] 8. For though we have no ability to do anything, in ease we should set ourselves against Christ and his Gospel, yet in defense of it we are able to do somewhat by his assistance and blessing; or, we have no power or authority to punish those who do not offend, or if we do, God cooperates not with us in that act, (Theophylact.)
9. For we are glad when we are weak, and ye are strong; and this also we wish, even your perfection.]
[Paraphrase] 9. And in this sense the weaker we are, that is, the less severe, the less proofs we give of our Apostolical power, the better we are pleased, and the stronger, that is, the more innocent and blameless, ye keep yourselves; having no delight in inflicting censures on offenders, but much rejoiced to see your innonce: and there is nothing that we more desire, then that you be made up into such a form or frame which shall be acceptable in God's sight, or that ye live together in communion, undivided, see note c. no one of you being broken off by excommunication,
10. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.]
[Paraphrase] 10. And that is the reason of my giving you these wholesome warnings before I come, that when I come I may not proceed to excision (according to the authority given me by Christ) but deal with you according to that milder way of instruction, not of excommunication, which is to take place among contumacious offenders, such as I desire not to find you at my coming.
11. Finally, brethren, farewell: [note c] be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.]
[Paraphrase] 11. And now I take my leave of you, beseeching God's blessing upon you, and I pray, be ye careful to keep together in the united profession of the fame faith, and if there fall out anything cross among you, support it cheerfully, be all mutually kind and peaceable without any divisions or schisms among you: And that is the way to have that God, who so much values, and so strictly commands love and peace among all, to be forever among you by his grace.
12. Greet one another with an holy kiss.]
[Paraphrase] 12. Greet one another from me with all kindness, see Rom. 16. c.
13. All the saints salute you.]
[Paraphrase] 13. All the Christians here send you greeting.
14. The grace of the Lord Jesus Christ, and the love of God, and the [note d] [ communion of the holy Ghost,] be with you all. Amen.
[Paraphrase] 14. bounty or liberal effusion of the graces of God's sanctifying Spirit.
Annotations on Chap. XIII.
[ a] V. 1. This is the third time ] In the method prescribed by Christ to prepare for the censures of the Church, Mat. 18. 15. there is a threefold admonition; the first by one man alone, the injured person (if it be a matter of that nature) going and reproving him: And if that do not succeed, then take with thee 〈 in non-Latin alphabet 〉 farther (or over and above) one or two, that in the mouth of one or two witnesses every word may be established, that is, that the thing which thou layest to his charge, be so confirmed (according to that of Job. 8. 17. The testimony of two men is true, that is, ( 〈 in non-Latin alphabet 〉 , true in the sense of 〈 in non-Latin alphabet 〉 ) fit to be credited, of sufficient authority in law to be heeded, and proceeded upon) that by the testimony of these, as of witnesses, he may be convinced, and no longer able to deny the fact, as Heb. 6. 16. an oath is said to be 〈 in non-Latin alphabet 〉 , for establishing, or confirmation, as being 〈 in non-Latin alphabet 〉 , an end of contradicting, that is, of affirming and denying. The thing so established ( 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) by oath, cannot longer be denied, or the parties denial will not stand him in any stead. Or secondly, that the offender may by authority of these be induced (as the judge is on the accused person, Deut. 19. 15. Heb. 10. 28.) to give sentence on himself, and so think fit to reform what he is admonished of. Now that this place distinctly refers to this part of discipline, this second admonition, appears most probable by his reciting of the very words in the i • stitution, In the mouth of two or three witnesses every word shall be established; and proportionable to that, 〈 in non-Latin alphabet 〉 , I foretold and foretell, which notes the first and second admonition. And though there precede a 〈 in non-Latin alphabet 〉 , I come to you this third time, yet that refers evidently to this his third resolution personally to appear among them, c. 12. v. 14. having resolved it twice already, and before that time comes, this second Epistle is to supply the place of a second admonition, as his first had been a first. And so the words will be rendered thus, 〈 in non-Latin alphabet 〉 , I have foretold, or admonished, you once in my first Epistle, and do now so again the second time, and both those 〈 in non-Latin alphabet 〉 , as present; these Epistolarie warnings being to have the same force with them, as if he were present among them. And if this method, answerable to the first and second admonition instituted by Christ, do not prevail with you, then that which remains is, that he proceed to censures, and that he is resolved to do, 〈 in non-Latin alphabet 〉 , I will not spare. Where the Apostolical power which he had over them, maketh it improper for him to proceed to any third admonition, that of telling it to the Church, in S. Matthew. So Bishop Titus is appointed to deal with an heretic, After the first and second admonition reject him, Tit. 3. 10. without any third degree intervening, immediately to proceed to censures.
[ b] V. 5. Jesus Christ is in you ] That Christ's being among them signifies the presence and power of the Gospel among the Corinthians, or in their Church through S. Paul's Apostleship, may appear, not only by the Context, which wholly looks that way, but by that place Exod. 17. 7. to which these words seem to refer; where the tempting contumacious Israelites, after all the signs and miracles shown among them, do still remain infidel, and ask in these very words 〈 in non-Latin alphabet 〉 is the Lord among us, or no? So that the meaning of the Apostles question here is, Many miracles of Christ and his Spirit have been wrought among you by me, so that if you do not yet believe that I am an Apostle of Christ, and so that Christ is among you, you are sure of the number of those Israelites, who after so many miracles, still required more signs, or of the Pharisees, who did the same, Mar. 8. 11. which being put in form of a question, Discern you not that Christ Jesus is among you? the answer is in the next words, 〈 in non-Latin alphabet 〉 , which cannot be more distinctly and literally rendered then thus, 〈 in non-Latin alphabet 〉 (referring to the 〈 in non-Latin alphabet 〉 precedent) if ye do not, that is, if ye do not discern it, in some degree, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , doubtless ye are reprobates, senseless, obdurate persons, most impious, and uncapable of faith, or any thing that is good. What the notion of 〈 in non-Latin alphabet 〉 is, hath been formerly mentioned. See Note on Rom. 1. g.
[ c] V. 11. Be perfect ] The proper original notion of the word 〈 in non-Latin alphabet 〉 is to compact or knit together, either members in a body, or parts in a building. Thus it is applied to a building, Exod. 15. 17. 〈 in non-Latin alphabet 〉 the place which thou hast made for thee to dwell in; and to walls, Ezra 4. 13, 16. to a body, Psal. 40. 6. 〈 in non-Latin alphabet 〉 a body thou hast framed, or compacted, for me. From hence it doth more largely signify to prepare, or make ready, in the same kind as builders do fit one part to another, and make it ready for use; and so again to corroborate and strengthen, as that which is well compacted and knit together is made strong by that means; and lastly to perfect, as the building of an house is the perfecting of it, especially in the passive voice, because that which is compacted and built is perfected and completed by that means. Answerable to these several notions is the Glossarie of Hesychius, 〈 in non-Latin alphabet 〉 (not, as it is corruptly read, 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the word signifies to prepare, to perfect, to strengthen or corroborate. In the New Testament the word is variously used▪ but so as will by the circumstances of the Context be appliable to one or more of these three notions. Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets, knitting them together, and so either strengthening, or preparing them for use; Mat. 21. 16. 〈 in non-Latin alphabet 〉 (in reference to the children's Hosannahs or testimonies of Christ ) Thou hast out of their mouths compacted, or made up, or made ready, a song of praise, or confession, or testimony; Lu. 6. 40. Every servant shall be 〈 in non-Latin alphabet 〉 made up, perfected, fitted for his crown, after the same manner as his master Christ is. So 1 Thess. 3. 10. 〈 in non-Latin alphabet 〉 , to make up, or perfect, or repair, defects, and Heb. 13. 21. 〈 in non-Latin alphabet 〉 , perfect you, build you up, and so perhaps v. 9. of this chap. 〈 in non-Latin alphabet 〉 , I pray for your being perfect in all goodness, as v. 7. I beseech God that you do no evil. So Rom. 9. 22. vessels of wrath 〈 in non-Latin alphabet 〉 it signifies formed, or framed, or made fit. So Heb. 10. 5. out of the Septuagint of the Psalm, 〈 in non-Latin alphabet 〉 , a body thou hast framed me, and Heb. 11. 3. by faith we conceive 〈 in non-Latin alphabet 〉 , that the ages of the world were framed, that is, the world created. But besides all these places, one sort more there is, wherein, by reason of the affinity between the Church of Christ, and a building or body, the word hath a peculiar signification to compact Christian people (the stones in the building, or the members in the body of the Church) together into a society, where they may live and publicly serve God together: and that either 1. by first forming those societies uniting men in the profession of the same truths, and performance of the same services; or 2 d lie, by recovering or restoring any that hath been broken off from the Church by any fault, or criminous commission, especially if he have been for that cause cut off by the Governors of the Church, that is, cast out by Ecclesiastical Censures; or 3 d lie, by reducing him that hath voluntarily broken himself off by schism, &c. or 4 t hly, by God's restoring peace and tranquility to the Church▪ that they may thus freely meet together. In the first sense we have it Ephes. 4. 12. where he speaks of the several offices ordained in the Church, and the first end which he assigns of so doing, is, 〈 in non-Latin alphabet 〉 , for the compacting of the saints, that is, for the holding the body of the Church together to frequent pu • lick assemblies, &c. In the second sense 'tis clearly used Gal. 6. 1. where the spiritual, or Governors of the Church, are advised to indulgence and tenderness, not too much sharpness or severity toward offenders, or lapsed persons, and accordingly are appointed 〈 in non-Latin alphabet 〉 , to restore such an one in the spirit of meekness; that is, either by mild reprehension, and exhortation, to recover him to a sense and reformation of his fault, without proceeding to any sharper course, or else, in case of greater severity, to be soon molified again toward him, to take off the censures of the Church from him. Which there appears not only by the evidence of the words themselves, but by the subsequent precept of bearing one another's burdens, ver. 2. as that may be explained by a parallel place in Ignatius 's Epistle to Poly • arpus, where he bids him as a Bishop, 〈 in non-Latin alphabet 〉 , take care of the unity, (that is, the 〈 in non-Latin alphabet 〉 here, the keeping whole Christ's body, the Church) bear all, and suffer, or bear, with all in love. And so perhaps in this chapter 〈 in non-Latin alphabet 〉 ver. 9. may be the restoring of the lapsed offenders upon their sincerity of reformation, or rather the continuing them in the communion of the Church, without need of having the censures inflicted upon them; for so it there follow • s, as the consequent of his praying for their 〈 in non-Latin alphabet 〉 , for which cause I write these things being absent, that b • ing present I may not 〈 in non-Latin alphabet 〉 , deal sharply, or use excision: where 〈 in non-Latin alphabet 〉 , making up, restoring, or keeping whole, may very fitly be rendered, as opposite to 〈 in non-Latin alphabet 〉 , excision, the word set to denote the censures. Thus in Hippodamus the Pythagorean, in his book De Republ. prescribing society or meeting together of old and young, in order to preservation of peace, and moderating all sorts of affections, he adds, 〈 in non-Latin alphabet 〉 , because young men need to be taught sobriety, or moderation, and to have their excesses corrected and allayed, 〈 in non-Latin alphabet 〉 , correction, saith the interpreterin Stobaeus, p. 250. but that sure not by way of punishment, for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the friendly meetings and feasts were no places of judicature, nor instituted to any such like design. but by way of exhortation or friendly advice, the elder to the younger, who might have such an authority with them 〈 in non-Latin alphabet 〉 (which is all one with 〈 in non-Latin alphabet 〉 ) to settle, or accomplish them bring them to a staiedness and stability of temper. In the third sense 'tis used 1 Cor. 1. 10. where 〈 in non-Latin alphabet 〉 , their being knit, or compacted together, in the same mind, or opinion, is set opposite to having schism • among them, and contentions, v. 11. and so here 〈 in non-Latin alphabet 〉 , be ye knit together, is preparative to their being of the same mind, and having peace among them. In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prays to God for the dispersed Jew Christians, that after that short time of sufferings, God will 〈 in non-Latin alphabet 〉 , himself, by his special providence, take care for them, and restore them halc • onian days of peace, to serve him in the public assemblies. Thus S. Ignatius (in his Epistle to the Smyrnaeans, making a motion to t • em to send a congratulation into Syria, 〈 in non-Latin alphabet 〉 that they had a fair sunshine in respect of the service of God ) doth thus express it. 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , because they have peace, and have received their own magnitude, and their own body is restored to them; where the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 , are the body of the Church meeting together in assemblies▪ which is there said 〈 in non-Latin alphabet 〉 to be restored, as here 〈 in non-Latin alphabet 〉 to be repaired, or made up, that is, restored to them. See Jude Note c.
[ d] V. 14. Communion ] What is the notion of 〈 in non-Latin alphabet 〉 for charity, or liberality, hath been formerly observed, Note on Act. 2. d. and 2 Cor 8. 4 And agreeably, though in a spiritual sense, is 〈 in non-Latin alphabet 〉 , the communication of the Spirit here, the liberality of the holy Ghost in the plentiful effusion of his gifts, so as it will be all one with 〈 in non-Latin alphabet 〉 , the gift of the holy Spirit. Act. 2. 38. and so as will be most fit to join with 〈 in non-Latin alphabet 〉 , the grace, or charity▪ or liberality, of Christ, and the love of God (as in Cicero de Nat. Deor. l 3. Dei gratia & charitas, God's grace or favor, and charity or love, are put together) For thus is 〈 in non-Latin alphabet 〉 , the grace of Christ, used 2 Cor. 8. 9. and thus 〈 in non-Latin alphabet 〉 , the communication, of the Spirit, Phil. 2. 1. being joined with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , bowels and mercies, that is, the evidences of the highest liberality.
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.
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.
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.
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,
[ 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.
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