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stroy life, as the sting of a bee or a scorpion is
used. The idea is derived from the venomous
sting of serpents, or other reptiles, as being
destructive and painful. The language here is
the language of exultation, as if that was taken
away or destroyed. O grave, (äồn.)-Hades, the
place of the dead. It is not improperly rendered,
however, grave. The word properly denotes a
place of darkness; then the world, or abodes of
the dead. According to the Hebrews, Hades,
or Sheol, was a vast subterranean receptacle, or
abode, where the souls of the dead existed. It
was dark, deep, still, awful. The descent to it
was through the grave; and the spirits of all
the dead were supposed to be assembled there;
the righteous occupying the upper regions, and
the wicked the lower. See Note on Isa. xiv. 9.
Comp. Lowth, Lect. on Heb. Poet. vii. Camp-
bell, Prel. Diss. vi. part 2, § 2. It refers here to
the dead; and means that the grave, or Hades,
should no longer have a victory, Thy victory.
Since the dead are to rise; since all the graves
are to give up all that dwell in them; since no
man will die after that, where is its victory? It
is taken away. It is despoiled. The power of
death and the grave is vanquished, and Christ is
triumphant over all. It has been well remarked
here, that the words in this verse rise above the
plain and simple language of prose, and resemble
a hymn, into which the apostle breaks out in
view of the glorious truth which is here pre-
sented to the mind. The whole verse is indeed
a somewhat loose quotation from Hos. xiii. 14,
which we translate,

"O death, I will be thy plagues;
O grave, I will be thy destruction."

But which the LXX render,

"O death, where is thy punishment?
O grave, where is thy sting ?"

Probably Paul did not intend this as a direct quo-
tation; but he spoke as a man naturally does who
is familiar with the language of the Scriptures,
and used it to express the sense which he intend-
ed, without meaning to make a direct and literal
quotation. The form which Paul uses is so
poetic in its structure that Pope has adopted it,
with only a change in the location of the mem-
bers, in the "Dying Christian :"

"O grave, where is thy victory?

O death, where is thy sting?"

Had there
If there

agony, and horror which attend it.
been no sin, men would not have died.
were no sin, death would not be attended with hor-
ror or alarm. For why should innocence be afraid
to die? What has innocence to fear any where in
the universe of a just God? The fact, therefore,
that men die, is proof that they are sinners; the
fact that they feel horror and alarm, is proof that
they feel themselves to be guilty, and that they
are afraid to go into the presence of a holy God.
If this be taken away, if sin be removed, of
course the horror, and remorse, and alarm, which
it is fitted to produce will be removed also. Is
sin.-Sin is the cause of it. See Note, Rom. v.
12. The strength of sin.-Its power over the
mind; its terrific and dreadful energy; and espe
cially its power to produce alarm in the hour of
death. Is the law. The pure and holy law of
God. This idea Paul has illustrated at length in
Rom. vii. 9-13. See Notes on that passage.
He probably made the statement here in order
to meet the Jews, and to show that the law of
God had no power to take away the fear of death;
and that, therefore, there was need of the gospel,
and that this alone could do it. The Jews main-
tained that a man might be justified and saved by
obedience to the law. Paul here shows that it
is the law which gives its chief vigour to sin, and
that it does not tend to subdue or destroy it; and
that power is seen most strikingly in the pangs
and horrors of a guilty conscience on the bed of
death. There was need, therefore, of the gospel,
which alone could remove the cause of these
horrors, by taking away sin, and thus leaving the
pardoned man to die in peace. Comp. Note,

Rom. iv. 15.

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VER. 57. But thanks be to God, which giveth
us the victory through our Lord Jesus Christ.
n Rom. vii. 25.
o Rom. viii. 37. 1 John v. 4, 5.

But thanks be to God.-See Note, Rom. vii. 25.

Which giveth us the victory.-Us who are Christians; all Christians. The victory over sin, death, and the grave. God alone is the author of this victory. He formed the plan; he executed it in the gift of his Son; and he gives it to us personally when we come to die. Through our Lord Jesus Christ.-By his death, thus destroying the power of death; by his resurrection and triumph over the grave; and by his grace imparted to us to enable us to sustain the pains of death, and giving to us the hope of a glorious resurrection.

VER. 56. The 'sting of death is sin; and m the Comp. Note, Rom. vii. 25; viii. 37. strength of sin is the law.

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The sting of death.-The sting which death bears; that with which he effects his purpose; that which is made use of to inflict death; or that which is the cause of death. There would be no death without sin. The apostle here personifies death, as if it were a living being, and as making use of sin to inflict death, or as being the sting, or envenomed instrument, with which he inflicts the mortal agony. The idea is, that sin is the cause of death. It introduced it; it makes it certain; it is the cause of the pain, distress,

VER. 58. Therefore, my beloved brethren, be ye stedfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

p 2 Pet. iii. 14.

Therefore, my beloved brethren.-In view of the great and glorious truths which have been revealed to us respecting the resurrection. Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from

hopes so elevated as these truths are fitted to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it. Be ye sted fast, (cpaio, from cpa.)-Seated, sedentary, (Robinson ;) perhaps with an allusion to a statue, (Bloomfield;) or perhaps to wrestling, and to standing one's ground, (Wolf.) Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up. Be not shaken or agitated with the strifes, the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul, seduce you from the faith of the gospel. Unmovable.-Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing-that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel. Always abounding in the work of the Lord.-Always engaged in doing the will of God; in promoting his glory and advancing his kingdom. The phrase means not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The "work of the Lord" here means that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practise every Christian virtue, and to do all that they | could do to further the gospel among men. Forasmuch as ye know.-Gr. Knowing. You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true. Your labour is not in

cain.-It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then. What you do for the honour of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven. In the Lord.-This probably means, "Your labour or work in the Lord, i. e. in the cause of the Lord, will not be in vain." And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honour of Him who has revealed that doctrine, and who purposes graciously to reward us there. Other men are influenced and excited to great efforts by the hope of honour, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.

Thus closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other men. But his death is a sleep-a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter day. (Ver. 6.) He has the assurance that his Saviour rose, and that his people shall therefore also rise. (Ver. 12-20.) He encounters peril, and privation, and persecution; he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to

contend with men who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake, but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory. (Ver. 29-32.) He may be poor, unhonoured, and apparently without an earthly friend or protector, but his Saviour and Redeemer reigns. (Ver. 25.) He may be opposed by wicked men, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued. (Ver. 26, 27.) He will himself die, and sleep in his grave, but he shall live again. (Ver. 22, 23.) He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay. (Ver. 42, 43.) And he will be brought under the power of death, but death shall be robbed of its honours, and despoiled of its triumph. Its sting from the saint is taken away, and it is changed to a blessing. It is now not the dreaded monster, the king of terrors; it is a friend that comes to remove him from a world of toil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode, the permanent resting-place of his body; it is a place of rest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning. He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chilliness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality. (Ver. 55-57.) And in view of all this we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come. (Ver. 58.) No other system of religion has any such hopes as this; no other system does any thing to dispel the gloom, or drive away the horrors of the grave. How foolish is the man who rejects the gospel, the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute. And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is "without a Father and without a God;" that the grave terminates the career of man for ever; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation ! Strange that all men, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!

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The doctrinal part of this epistle was closed at the end of the fifteenth chapter. See the Introduction. Before closing the epistle, Paul adverts to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, on which his heart was much set, and to which he several times adverts in his epistles. See Note on ver. 1. This subject he had suggested to them when he was with them, and they had expressed, some time before, the utmost readiness to make the collection, and Paul had commended their readiness when he was urging the same subject in Macedonia. See 2 Cor. ix. It is evident, however, that for some cause, perhaps owing to the divisions among them, and contentions in the church, this collection had not yet been made. Paul, therefore, calls their attention to it, and urges them to make it, and to forward it either by him alone, or with others, whom they might designate, to Judea. (Ver. 1-4.) In connexion with this, he expresses his intention of coming to Corinth, and perhaps of passing the winter with them. He was then in Ephesus. He was expecting to go to Macedonia, probably on the business of the collection. He purposed not to visit them on his way to Macedonia, but on his return. He had formerly intended to pass through Corinth on his way to Macedonia, and had perhaps given them such an intimation of his purpose. (2 Cor. i. 16, 17.) But for some cause, (see Notes on 2 Cor. i. 15—23,) he tells the Corinthians that he had abandoned the purpose of seeing them on the way to Macedonia, though he still intended to go to Macedonia, and would see them on his return. (Ver. 5-7.) At that time there was a state of things in Ephesus which required his presence. His labours were greatly blessed; and, as a consequence which often attends the successful preaching of the gospel, there was much opposition. He had resolved, therefore, to remain in Ephesus until Pentecost. (Ver. 8, 9.) In the mean time, to show them his deep interest in them, he informed them that Timothy was coming among them, for whom he asked a kind and cordial reception, and assured them that he had endeavoured to persuade Apollos to visit them, but was not able. (Ver. 1012.) Paul then urges them to watch, and be firm, and live in love, (ver. 13, 14;) and then besought them to show particular attention to the family of Stephanas, the first-fruits of Achaia, (ver. 15, 16;) and expresses his gratitude that Stephanas, and Fortunatus, and Achaicus had come to him at Ephesus. (Ver. 17, 18.) They were probably the persons by whom the Corinthians had sent their letter, (chap. viii. 1,) and by whom Paul sent this epistle. He then closes the whole epistle with Christian salutations; with an expression of regard in his own handwriting; with a solemn charge to love the Lord Jesus Christ, as the great thing to be done, and with the assur

ance that, if not done, it would expose the soul to a dreadful curse when the Lord should come; with an invocation of the grace of the Lord Jesus to be with them; and with a tender expression of his own love to them all. (Ver. 19-24.)

Now concerning the collection for the saints.— The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered “ col· lection," (Aoyía,) does not occur any where else in the New Testament, and is not found in the classic writers. It is from Aéyw, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word "saints" (ayiovç) here refers, doubtless, to Christians, to the persecuted Christians in Judea. There were many there: and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection, see Notes on Rom. xv. 25, 26. As I have given order, (diέraža.)—As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to | make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches, (Rom. xv. 26, 27; 2 Cor. ix. 2 ;) and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the collection; and as Paul had suggested one mode to the churches in Galatia, he recommended the same now to the Corinthians. To the churches of Galatia.-Galatia was a province in Asia Mi

nor.

On its situation, see Note, Acts xvi. 6. There were evidently several churches planted in that region. See Gal. i. 2. At what time he gave this order to the churches there is not mentioned, though it was doubtless on occasion of a visit to the churches there. See Acts xvi. 6.

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

b Acts xx. 7. Rev. i. 10.

Upon the first day of the week.-Greek, “On one of the sabbaths." The Jews, however, used the word "sabbath" to denote the week; the period of seven days. (Matt. xxviii. 1. Mark xvi. 9. Luke xviii. 12; xxiv. 1. John xx. 1, 19. Comp. Lev. xxiii. 15. Deut. xvi. 9.) It is universally agreed that this here denotes the first 1 day of the week, or the Lord's-day. Let every

one of you.-Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich only, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability. Lay by him in store, (nap' kavrų rišitw Inoavpilov.)— Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, "by himself," means, probably, the same as at home." Let him set it apart; let him designate a certain portion; let him do this by himself, when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it, not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, "treasuring up,' may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one sabbath only, but was to be done on each Lord's-day until he should come. As God hath prospered him.-The word "God" is not in the original, but it is evidently understood, and necessary to the sense. The word rendered "hath prospered," (evodurai,) means, properly, to set forward on one's way; to prosper one's journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth in giving alms,—a rule that is as applicable now, and as valuable now as it was then. That there be no gatherings when I come.-No collections, (Aoyiai, ver. 1.) The apostle means, that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem. (Ver. 3.) In view of this important verse, we may remark, (1.) That there is here clear proof that the first day of the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other, in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated, except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence towards others. (2.) This order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity towards the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain

that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity. (3.) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling. (4.) Paul designed that the habit of doing good with their money should be constant. He, therefore, directed that it should be on the return of each Lord's day, and that the subject should be constantly before their minds. (5.) It was evident that Paul, in this way, would obtain more for his object, than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes. (6.) The true rule of giving is, "as the Lord has prospered us." If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God. (7.) It is right and proper to lay by of our wealth for the purposes of benevolence on the sabbath-day. It is right to do good then, (Matt. xii. 12;) and one of the appropriate exercises of religion is, to look at the evidence of our prosperity, with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus. (8.) If every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now prevails every where in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no want of funds for any well-directed plan for the conversion of the world.

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

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Whomsoever ye shall approve by your letters.— There has been great variety of opinion in regard to the proper construction of this verse. Macknight supposes that the "letters" here referred to were not letters either to or from the apostle, but letters signed and sent by the church at Corinth, designating their appointment and their authority. With this interpretation Doddridge coincides; and this is required by the usual pointing of the Greek text, where the comma is inserted after the word "letters," as in our translation. But a different interpretation has been proposed, by inserting the comma after the word

66

approve," so that it shall read, "Whom you approve, or designate, them I will send with letters to convey your charity to Jerusalem." This is followed by Griesbach, Locke, Rosenmüller, Bloomfield, Beza, Hammond, Grotius, Whitby, &c. Certainly this accords better with the design of the passage. For it is evident, (see

ver. 4,) that, though Paul was willing to go, yet he was not expecting to go. If he did not go, what was more natural than that he should offer to give them letters of commendation to his brethren in Judea? Mill has doubted whether this construction is in accordance with Greek usage, but the names above cited are sufficient authority on that subject. The proper construction, therefore, is, that Paul would give them letters to his friends in Jerusalem, and certify their appointment to dispense the charity, and commend the persons sent to the favour and hospitality of the church there. Your liberality. Marg. Gift.-Your donation; your alms. The Greek word xápiv usually signifies grace, or favour; here it means, an act of grace, or favour; kindness; a favour conferred; benefaction. Comp. 2 Cor. viii. 4, 6, 7, 19.

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

And if it be meet, &c.-If it be judged desirable and best. If my presence can further the object; or will satisfy you better; or will be deemed necessary to guide and aid those who may be sent, I will be willing to go also. For some appropriate and valuable remarks in regard to the apostle Paul's management of pecuniary matters, so as not to excite suspicion, and to preserve a blameless reputation, see Paley's Hora Pauline, ch. iv. No. 1, 3. Note.

VER. 5. Now I will come unto you, shall pass through Macedonia: for through Macedonia.

e 2 Cor. i. 15.

e

when I

I do pass

Now I will come unto you.-I purpose to come unto you. He had expected to see them on his way to Macedonia, but, on some account, had been induced to abandon that design. See Notes, 2 Cor. i. 15-17. When I shall pass through Macedonia. When I shall have passed through Macedonia. He proposed to go to Macedonia first, and, having passed through that country, visiting the churches. to go to Corinth. For the situation of Macedonia, see Note, Acts xvi. 9. For I do pass through Macedonia.-I design to do it. It is my present intention. Though he had abandoned, from some cause, the design of passing through Corinth on his way to Macedonia, yet he had not given up the design itself. It was still his intention to go there.

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

That ye may bring me on my journey.-That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. See note, Acts x. 23. On my journey, &c.-Probably to Judea. This was evidently his intention. But wherever he should go, it would be gratifying to him to have their aid and companionship.

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VER. 7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

For I will not see you now by the way.-On the way to Macedonia. Something had occurred to change his mind, and to induce him to go to Macedonia by another way. But I trust to tarry a while with you.-That is, on my return from Macedonia. (Ver. 5.) Greek, "I hope to remain with you a little while." If the Lord permit.The apostle did not use the language of certainty and of confidence. He felt his dependence on God, and regarded all as under his direction. See the same form of expression in 1 Cor. iv. 19, and the Note on that place.

VER. 8. But I will tarry at Ephesus until Pen

tecost.

But I will tarry at Ephesus.-This passage proves that this letter was written from Ephesus. It is by such indications as this usually that we are able to determine the place where the epistles were written. In regard to the situation of Ephesus, see Note on Acts xviii. 19. Until Pentecost.-This was a Jewish festival occurring fifty days after the Passover, and hence called the

Pentecost. See Note, Acts ii. 1. As there were Jews at Corinth, and doubtless in the church, they would understand the time which Paul re- ! ferred to; and as he was a Jew, he naturally used their mode of reckoning time where it would be understood. Doubtless the great festivals of the Jews were well known among most of the cities of Greece, as there were Jews in them all who were scrupulous in their observances. It is no improbable supposition, also, that Christians every where regarded this day with deep interest, as being the day on which the Holy Spirit descended on the apostles and on the people of Jerusalem. (Acts ii.)

VER. 9. For a great door/and effectual is opened unto me, and there are many adversaries. f 2 Cor. ii. 12. Rev. iii. 8.

9 Phil. iii. 18.

For a great door.-There is abundant opportunity for usefulness. The word “door" is used evidently to denote an occasion or an opportunity for doing any thing. It is the means by which we have entrance or access; and hence denotes facility in doing any thing when there is no obstruction. See Acts xiv. 27. 2 Cor. ii. 12. Col. iv. 3. And effectual. That is, effective, or adapted to success; presenting opportunity for great effects. There is abundant opportunity to preach the gospel; there is attention to what is spoken, and great interest in it; there is great encouragement to labour. It is possible that this was one of the reasons why Paul had changed his mind about passing through Corinth on his way to Macedonia. It would require time to visit Corinth, as he would wish to remain there; and an unexpected opportunity having arisen for doing good, he judged it best to remain at Ephesus as long as practicable, and then to go at once to Macedonia. And there are many adver

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