minister will be attended to heaven by all to whom his ministry has been a savour of life unto life; and then he will part for ever with all whom he so often warned and entreated in vain. In distant worlds-worlds for ever separated-shall be experienced the result of his labours. Oh! how solemn must be the scene when he must give up his account for the manner in which he has preached; and they, for the manner in which they attended on his ministry! 16. Let all ministers, then, be careful that they do not corrupt the word of God. (Ver. 17.) Let them preach it in simplicity and in truth. Let them not preach philosophy, or metaphysics, or their own fancy, or the tradition of men, or the teaching of the schools, but the simple truth as it is in Jesus. Let them preach as sent by God, as in the sight of God, as commissioned by Christ to deliver a simple, plain, pure message to mankind, whether they will hear or forbear. Their success will be in proportion to the simplicity and purity of the gospel which they present; their peace and joy in death and in heaven will be just as they shall have evidence then, that in simplicity and sincerity they have endeavoured to present every where, and to all, the pure and simple gospel of Jesus Christ. As ministers, therefore, desire acceptance with God, and success in the work: let them preach the pure gospel; not adulterating it with foreign admixtures; not endeavouring to change it so as to be palatable to the carnal mind; not substituting philosophy for the gospel, and not withholding any thing in the gospel because men do not love it; and let the people of God every where sustain the ministry by their prayers, and aid them in their work by daily commending them to the God of grace. So shall they be able to perform the solemn functions of their office to divine acceptance; and so shall ministers and people find the gospel to be a savour of life unto life."

This chapter is closely connected in its design with the preceding. Paul had said in that chapter, (ver. 14,) that he had always occasion to triumph in the success which he had, and that God always blessed his labours; and especially had spoken, in the close of the previous chapter, (ver. 17,) of his sincerity, as contrasted with the conduct of some who corrupted the word of God. This might appear to some as if he designed to commend himself to them, or that he had said this for the purpose of securing their favour. It is probable also that the false teachers at Corinth had been introduced there by letters of recommendation, perhaps from Judea. reply to this, Paul intimates, (ver. 1,) that this was not his design; (ver. 2;) that he had no

In

need of letters of recommendation to them, since (ver. 2, 3,) they were his commendatory epistle; they were themselves the best evidence of his zeal, fidelity, and success in his labours. He could appeal to them as the best proof that he was qualified for the apostolic office. His success among them, he says, (ver. 4,) was a ground of his trusting in God, an evidence of his acceptance. Yet, as if he should seem to rely on his own strength, and to boast of what he had done, he says, (ver. 5,) that his success was not owing to any strength which he had, or to any skill of his own, but entirely to the aid which he had received from God. It was God, he says, (ver. 6,) who had qualified him to preach, and had given him grace to be an able minister of the New Testament.

It is not improbable that the false teachers, being of Jewish origin, in Corinth, had commended the laws and institutions of Moses as being of superior clearness, and even as excelling the gospel of Christ. Paul takes occasion, therefore, (ver. 7-11,) to show that the laws and institutions of Moses were far inferior, in this respect, to the gospel. His was a ministration of death, (ver, 7;) though glorious, it was to be done away, (ver. 7;) the ministration of the Spirit was therefore to be presumed to be far more glorious, (ver. 8;) the one was a ministration to condemnation, the other of righteousness, (ver. 9;) the one had comparatively no glory, being so much surpassed by the other, (ver. 10) and the former was to be done away, while the latter was to remain, and was therefore far more glorious. (Ver. 11.)

This statement of the important difference between the laws of Moses and the gospel, is further illustrated by showing the effect which the institutions of Moses had had on the Jews themselves. (Ver. 12-15.) That effect was to blind them. Moses had put a veil over his face, (ver. 13,) and the effect had been, that the nation was blinded in reading the Old Testament, and had no just views of the true meaning of their own Scriptures. (Ver. 14, 15.)

Yet Paul says that that veil should be taken away. (Ver. 16—18.) It was the intention of God that it should be removed. When that people should turn again to the Lord, it should be taken away. (Ver. 16.) It was done where the Spirit of the Lord was. (Ver. 17.) It was done in fact in regard to all true Christians. (Ver. 18.) They were permitted to behold the glory of the Lord as in a glass, and they were changed into the same image. The same subject is continued in chap. iv., where Paul illustrates the effect of this clear revelation of the gospel, as compared with the institutions of Moses on the Christian ministry.

Do we begin again. This is designed evidently to meet an objection. He had been speaking of his triumph in the ministry, (chap. ii. 14,) and of his sincerity and honesty, as contrasted with the conduct of many who corrupted the word of God. (Chap. ii. 17.) It might be objected that he was magnifying himself in these statements, and designed to commend himself in this manner to the Corinthians. To this he replies in the following verses. To commend ourselves?-To

Or

recommend ourselves; do we speak this in our own praise, in order to obtain your favour? need we, as some others.-Probably some who had brought letters of recommendation to them from Judea. The false teachers at Corinth had been originally introduced there by commendatory letters from abroad. These were letters of introduction, and were common among the Greeks, the Romans, and the Jews, as they are now. They were usually given to persons who were about to travel, as there were no inns, and as travellers were dependent on the hospitality of those among whom they travelled. Of commendation from you.-To other churches. It is implied here by Paul, that he sought no such letters; that he travelled without them; and that he depended on his zeal, and self-denial, and success, to make him known, and to give him the affections of those to whom he administered-a much better recommendation than mere introductory letters. Such letters were, however, sometimes given by Christians, and are by no means improper. (Acts xviii. 27.) Yet, they do not appear to have been sought or used by the apostles generally. They depended on their miraculous endowments, and on the attending grace of God to make them known.

garded them as "a copy of the letter of recommendation from Christ written in his heart," according to the fanciful conceit of Macknight; but Paul's idea seems to have been this. He is speaking of the testimonial which he had from God. That testimonial consisted in the conversion of the Corinthians. This he says was written on his heart. It was not a cold letter of introduction, but it was such as, while it left him no room to doubt that God had sent him, also affected his feelings, and was engraven on his soul It was to him, therefore, far more valuable than any mere letter of commendation or of introduction could be. It was a direct testimonial from God to his own heart of his approbation, and of his having appointed him to the apostolie office. All the difficulty, therefore, which has been felt by commentators in this passage, may be obviated by supposing that Paul here speaks of this testimonial or epistle as addressed to himself, and as satisfactory to him. In the other characteristics which he enumerates, he speaks of it as fitted to be a letter commendatory of himself to others. Known and read of all men.-Corinth was a large, splendid, and dissipated city. Their conversion, therefore, would be known afar. All men would hear of it; and their reformation, their subsequent life under the instruction of Paul, and the

c 1 Cor. ix 2.

Ye are our epistle.-Comp. 1 Cor. ix. 2. This is a most beautiful and happy turn given to the whole subject. The sense is plain. It is, that the conversion of the Corinthians, under the faithful labours of the apostle, was a better testimonial of his character and fidelity than any letters could be. To see the force of this, it must be remembered, (1.) That Corinth was an exceedingly dissolute and abandoned place, (see the Introduction to the first epistle ;) (2.) That a large number of them had been converted, and a church organized; (3.) That their conversion, and the organization of a church in such a city, were events that would be known abroad; and, (4.) That it had been accomplished entirely under the labour of Paul and his companions. To their knowledge of him, therefore, and to his success there, he could confidently appeal as a testimonial of his character. The characteristics of this commendatory epistle, he proceeds immediately to state. The general sense is, that they were the letter of recommendation which God had given to him; and that their conversion under his ministry was the public testimonial of his character which all might see and read. Written in our hearts.-A few MSS and versions read thus, "your hearts;" and Doddridge has adopted this reading, and supposes that it means that the change produced not only in their external conduct, but in their inward temper, was so great, that all must see that it was an unanswerable attestation to his ministry. But there is not sufficient authority for changing the text; nor is it necessary. The sense is, probably, that this letter was, as it were, written on his heart. It was not merely that Paul had a tender affection for them, as Clarke supposes; nor was it that he re

his labours, was a sufficient testimonial to the world at large, that God had called him to the apostolic office.

VER. 3. Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone; but in fleshly tables of the heart.

d Ex. xxiv. 12.

d

e Jer. xxxi. 33. Ezek. xi. 19.

Forasmuch as ye are manifestly declared.-You are made manifest as the epistle of Christ; or you, being made manifest, are the epistle, &e. They had been made manifest to be such by their conversion. The sense is, it is plain, or evident, that ye are the epistle of Christ. To be the pistie of Christ.-That which Christ has sent to be our testimonial. He has given this letter of recommendation. He has converted you by our ministry, and that is the best evidence which we can have that we have been sent by him, and that our labour is accepted by him. Your conversion is his work, and it is his public attestation to our fidelity in his cause. Ministered by us.-The idea here is, that Christ had employed their ministry in accomplishing this. They were Christ's letter, but it had been prepared by the instrumentality of the apostles. It had not been prepared by him independently of their labours, but in connexion with, and as the result of those labours. Christ, in writing this epistle, so to speak, has used our aid; or employed us as amanuenses. Written not with ink.-Paul continues and varies the image in regard to this “epistle,” so that he may make the testimony borne to his fidelity and success more striking and emphatic. He says, therefore, that it was not written as letters of introduction are, with ink-by traces drawn

cn a lifeless substance, and in lines that easily fade, or that may become easily illegible, or that can be read only by a few, or that may be soon destroyed. But with the Spirit of the living God. -In strong contrast thus with letters written with ink. By the Spirit of God moving on the heart, and producing that variety of graces which constitute so striking and so beautiful an evidence of your conversion. If written by the Spirit of the living God, it was far more valuable and precious and permanent than any record which could be made by ink. Every trace of the Spirit's influences on the heart was an undoubted proof that God had sent the apostles; and was a proof which they would much more sensibly and tenderly feel than they could any letter of recommendation written in ink. Not in tables of stone. It is generally admitted that Paul here refers to the evidences of the divine mission of Moses which was given by the law engraven on tablets of stone. Comp. ver. 7. Probably those who were false teachers among the Corinthians were Jews, and had insisted much on the divine origin and permanency of the Mosaic institutions. The law had been engraven on stone by the hand of God himself; and had thus the strongest proofs of divine origin, and the divine attestation to its pure and holy nature. To this fact the friends of the law, and the advocates for the permanency of the Jewish institutions, would appeal. Paul says, on the other hand, that the testimonials of the divine favour through him were not on tablets of stone. They were frail, and easily broken. There was no life in them, (comp. ver. 6, 7 ;) and valuable and important as they were, yet they could not be compared with the testimonials which God had given to those who successfully preached the gospel. But in fleshly tables of the heart.-In truths engraven on the heart. This testimonial was of more value than an inscription on stone, because, (1.) No hand but that of God could reach the heart, and inscribe these truths there. (2.) Because it would be attended with a life-giving and living influence. It was not a mere dead letter. (3.) Because it would be permanent. Stones, even where laws were engraven by the finger of God, would moulder and decay, and the inscription made there would be destroyed. But not so with that which was made on the heart. It would live for ever. It would abide in other worlds. It would send its influence into all the relations of life; into all future scenes in this world; and that influence would be seen and felt in the world that shall never end. By all these considerations, therefore, the testimonials which Paul had of the divine approbation were more valuable than any mere letters of introduction, or human commendation could have been; and more valuable even than the attestation which was given to the divine mission of Moses himself.

VER. 4. And such trust have we through Christ to God-ward:

And such trust have we.-Such confidence have we that we are appointed by God, and that he accepts our work. Such evidence have we in the success of our labours; such irrefragable

proof that God blesses us; that we have trust, or confidence that we are sent by God, and are owned by him in our ministry. His confidence did not rest on letters of introduction from men, but in the evidence of the divine presence, and the divine acceptance of his work. Through Christ. By the agency of Christ. Paul had no success which he did not trace to him; he had no joy of which he was not the source: he had no confidence, or trust in God, of which Christ was not the author; he had no hope of success in his ministry, which did not depend on him. To God-ward.-Toward God: in regard to God, (pòç Tòv Oɛóv.) Our confidence relates to God. It is confidence that he has appointed us, and sent us forth; and confidence that he will still continue to own and to bless us.

VER. 5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;

f John xv. 5.

g 1 Cor. xv. 10. Phil. ii. 13. Not that we are sufficient of ourselves.—This is evidently designed to guard against the appearance of boasting, or of self-confidence. He had spoken of his confidence; of his triumph; of his success; of his undoubted evidence that God had sent him. He here says, that he did not mean to be understood as affirming that any of his success came from himself, or that he was able by his own strength to accomplish the great things which had been effected by his ministry. He well knew that he had no such self-sufficiency; and he would not insinuate, in the slightest manner, that he believed himself to be invested with any such power. Comp. Note on John xv.

5.

To think any thing, (λoyioaozai 71.)—The word here used means, properly, to reason, think, consider; and then to reckon, count to, or impute to any one. It is the word which is commonly rendered "impute." See it explained more fully in the Note on Rom. iv. 5. Robinson (Lexicon) renders it in this place, "to reason out, to think out, to find out by thinking." Doddridge renders it, "to reckon upon any thing as from ourselves." Whitby renders it, "to reason;" as if the apostle had said, We are unable by any reasoning of our own to bring men to conversion. Macknight gives a similar sense. Locke renders it, "Not as if I were sufficient of myself, to reckon upon any thing as from myself;" and explains it to mean that Paul was not sufficient of himself, by any strength of natural parts, to attain the knowledge of the gospel truths which he preached. The word may be rendered here, to reckon, reason, think, &c.; but it should be confined to the immediate subject under consideration. It does not refer to thinking in general; or to the power of thought on any, and on all subjects-however true it may be in itself-but to the preaching the gospel. And the expression may be regarded as referring to the following points, which are immediately under discussion.` (1.) Paul did not feel that he was sufficient of himself to have reasoned or thought out the truths of the gospel. They were communicated by God. (2.) He had no power, by reasoning, to convince or convert sinners.

That was all of God. (3.) He had no right to reckon on success by any strength of his own. All success was to be traced to God. It is, however, also true, that all our powers of thinking and reasoning are from God; and that we have no ability to think clearly, to reason calmly, closely, and correctly, unless he shall preside over our minds, and give us clearness of thought. How easy is it for God to disarrange all our faculties, and produce insanity! How easy to suffer our minds to become unsettled, bewildered, and distracted with a multiplicity of thoughts; How easy to cause every thing to appear cloudy, and dark, and misty! How easy to affect our bodies with weakness, languor, disease, and through them to destroy all power of close and consecutive thought! No one, who considers on how many things the power of close thinking depends, can doubt that all our sufficiency in this is from God; and that we owe to him every clear idea on the subjects of common life, and on scientific subjects, no less certainly than we do in the truths of religion. Comp. the case of Bezaleel and Aholiab in common arts. (Exod. xxxi. 1-6, and Job xxxii. 8.)

VER. 6. Who also hath made us able ministers of the New Testament; not of the letter," but of the spirit: for the 'letter killeth, but the spirit "giveth life.

h Eph. iii. 7. 1 Tim. i. 12. i Matt. xxvi. 28. Heb. viii. 6-10. k Rom. ii. 28, 29. Rom. iv. 15; vii. 9, 10. m John vi. 36. Rom. viii. 2. n Or, quickeneth. Who also hath made us able ministers, &c.— This translation does not quite meet the force of the original. It would seem to imply that Paul regarded himself and his fellow-labourers as men of talents, and of signal ability; and that he was inclined to boast of it. But this is not the meaning. It refers properly to his sense of the responsibility and difficulty of the work of the ministry; and to the fact that he did not esteem himself to be sufficient for this work in his own strength, (chap. ii. 16; iii. 5;) and he here says that God had made him sufficient: not able, talented, learned, but sufficient, (ixávwoev nμãç;) he has supplied our deficiency; he has rendered us competent, or fit;-if a word may be coined, after the manner of the Greek here, "he has sufficienced us for this work." There is no assertion, therefore, here, that they were men of talents, or peculiar ability, but only that God had qualified them for their work, and made them, by his grace, sufficient to meet the toils and responsibilities of this arduous office. Of the New Testament.-Of the new covenant, (Note, Matt. xxv. 28,) in contradistinction from the old covenant, which was established through Moses. They were appointed to go forth and make the provisions of that new covenant known to a dying world. Not of the letter. Not of the literal, or verbal meaning, in contradistinction from the Spirit. See Notes on Rom. ii. 27, 29; vii. 6. This is said, doubtless, in opposition to the Jews, and Jewish teachers. They insisted much on the letter of the law, but entered little into its real meaning. They did not seek out the true spiritual sense of the Old Testament; and hence

they rested on the mere literal observance of the rites and ceremonies of religion, without understanding their true nature and design. Their service, though in many respects conformed to the letter of the law, yet became cold, formal, and hypocritical; abounding in mere ceremonies, and where the heart had little to do. Hence there was little pure spiritual worship offered to God; and hence also they rejected the Messiah whom the old covenant prefigured, and was designed to set forth. For the letter killeth.-Comp. }' Notes on Rom. iv. 15; vii. 9, 10. The mere letter of the law of Moses. The effect of it was merely to produce condemnation; to produce a sense of guilt, and danger, and not to produce pardon, relief, and joy. The law denounced death; condemned sin in all forms; and the effect of it was to produce a sense of guilt and condemnation. But the spirit giveth life.—The spirit, in contradistinction from the mere literal interpretation of the Scriptures. The Spirit, that is, Christ, says Locke. Comp. ver. 17. The spirit here means, says Bloomfield, that new spi ritual system, the gospel. The Spirit of God speaking in us, says Doddridge. The spirit here! seems to refer to the New Testament, or the new dispensation, in contradistinction from the old. That was characterized mainly by its strictness of law, and by its burdensome rites, and by the severe tone of its denunciation for sin. It did not in itself provide a way of pardon and peace. Law condemns; it does not speak of forgiveness. On the contrary, the gospel, a spiritual system, is designed to impart life and comfort to the soul., It speaks peace. It comes not to condemn, but! It discloses a way of mercy, and it invites all to partake and live. It is called 'spirit," probably because its consolations are imparted and secured by the Spirit of God-the source of all true life to the soul. It is the dis

to save.

66

pensation of the Spirit; and it demands a spi

ritual service-a service that is free, and elevated, and tending eminently to purify the heart, and to save the soul. See Note on ver. 17.

VER. 7. But if the ministration of death, written

and engraven in stones, was glorious, so that the children of Israel could not stedfastly be hold the face of Moses for the glory of his countenance; which glory was to be done

away;

o Ex. xxxiv. 1, 29–35.

But if the ministration of death.-In the previ ous verses, Paul had referred incidentally to the institutions of Moses, and to the superiority of the gospel. He had said that the former were engraven on stones, but the latter on the heart, (ver. 3;) that the letter of the former tended to death, but the latter to life. (Ver. 6.) This sentiment he proceeds further to illustrate, by showing in what the superior glory of the gospel consisted. The design of the whole is, to illustrate the nature, and to show the importance of the ministerial office; and the manner in which the duties of that office were to be performed. That the phrase "ministration of death," refers to the Mosaic institutions, the connexion sufficiently