Annotations on the New Testament

CHAP. V.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. V.

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

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

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

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

CHAP. VI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. VI.

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

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

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

CHAP. VII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Annotations on Chap. VIII.

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

CHAP. IX.

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

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

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

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

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

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

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