ceived a support, but he had robbed other 1 churches to do it. And even when he was with them, he had received supplies from a distant church, in order that he might not be burdensome to them. The charge was, therefore, groundless, that he knew that he had no right to the support due to an apostle. (3.) He declares it to be his fixed purpose that no one should prevent his boasting in that manner. And this he did because he loved them, and because he would save them from the snares of those who would destroy them. He therefore stated the true character of those who attempted to deceive them. They were the ministers of Satan, appearing as the ministers of righteousness, as Satan himself was transformed into an angel of light. (Ver. 10—15.) (4.) Paul claims the privilege of boasting as a fool a little farther. (Ver. 16.) And he claims that as others boasted, and as they were allowed to do so by the Corinthians, he had also a right to do the same thing. They suffered them to boast; they allowed them to do it even if they devoured them, and smote them, and took their property. It was but fair, therefore, that he should be allowed to boast a little of what he was, and of what he had done. (Ver. 17-20.) (5.) He goes, therefore, into an extended and most tender description of what he had suffered, and of his claims to their favourable regard. He had all the personal advantages arising from birth which they could pretend to. He was a Hebrew, of the seed of Abraham, and a minister of Christ. (Ver. 21-23.) He had endured far more labours and dangers than they had done; and in order to set this before them, he enumerates the trials through which he had passed, and stated the labours which constantly came upon him. (Ver. 23-30.) Of these things, of his sufferings, and trials, and infirmities, he felt that he had a right to speak; and these constituted a far higher claim to the confidence of the Christian church than the endowments of which his adversaries boasted. (6.) As another instance of peril and suffering, he refers to the fact that his life was endangered when he was in Damascus, and that he barely escaped by being lowered down from the wall of the city. (Ver. 31-33.) The conclusion which Paul doubtless intends should be derived from all this is, that he had far higher grounds of claim to the office of an apostle than his adversaries would admit, or than they could furnish themselves. He admitted that he was weak and subject to infirmities; he did not lay claim to the graces of a polished elocution, as they did; but if a life of self-denial and toil, of an honest devotion to the cause of truth at imminent and frequent hazard of life, constituted an evidence that he was an apostle, he had that evidence. They appealed to their birth, their rank, their endowments as public speakers. In the quiet and comfort of a congregation and church established to their hands; in reaping the avails of the labours of others; and in the midst of enjoyments, they coolly laid claims to the honours of the ministerial office, and denied his claims. In trial, and peril, and labour, and poverty; in scourges, and imprisonments, and shipwrecks; in hunger and thirst; in unwearied travelling from place to place; and in the care of all the churches, were his claims to their respect and confidence, and he was willing that any one that chose should make the comparison between them. Such was his "foolish" boasting; such his claims to their confidence and regard. Would to God.-Greek, "I would," ('Opeλor.) This expresses earnest desire; but in the Greek there is no appeal to God. The sense would be well expressed by "O that," or "I earnestly wish." Ye could bear with me.-That you would bear patiently with me; that you would hear me patiently, and suffer me to speak of myself. In my folly.-Folly in boasting. The idea seems to be, "I know that boasting is generally foolish, and that it is not to be indulged in. But though it is to be generally regarded as folly, yet circumstances compel me to do it, and I ask your indulgence in it." It is possible also that his opponents accused him of folly in boasting so much of himself. And indeed bear with me.Marg. "Ye do bear." But the text has probably the correct rendering. It is the expression of an earnest wish that they would tolerate him a little in this. He entreats them to bear with him because he was constrained to it. For I am jealous over you.-This verse expresses the reason why he was disposed to speak of his attainments, and of what he had done. It was because he loved them, and because he feared that they were in danger of being seduced from the simplicity of the gospel. The phrase, "I am jealous," (ZnAw,) means properly, I ardently love you; I am full of tender attachment to you. The word was usual among the Greeks to denote an ardent affection of any kind, (from w, to boil, to be fervid, or fervent.) The precise meaning is to be determined by the connexion. See Note on 1 Cor. xii. 31. The word may denote the jealousy which is felt by an apprehension of departure from fidelity on the part of those whom we love; or it may denote a fervid and glowing attachment. The meaning here probably is, that Paul had a strong attachment to them. With godly jealousy.-Greek, "with the zeal of God," (cov yy.) That is, with very great or vehement zeal-in accordance with the Hebrew custom when the name God is used to denote any thing signally great, as the phrase, "mountains of God," meaning very elevated or lofty mountains. The mention of this ardent attachment suggested what follows. His mind reverted to the tenderness of the marriage relation, and to the possibility that in that relation the affections might be estranged. He makes use of this figure, therefore, to apprise them of the change which he apprehended. For I have espoused you, &c.-The word here used (apμów) means properly to adapt, to fit, to join together. Hence to join in wedlock, to marry. Here it means to marry to another; and the idea is, that Paul had been the agent employed in forming a connexion, similar to the marriage connexion, between them and the Saviour. The allusion here is not certain. It may refer to the custom which prevailed when friends made and procured the marriage for the bridegroom; or it may refer to some custom like that which prevailed among the Lacedemonians, where persons were employed to form the lives and manners of virgins, and prepare them for the duties of the married life. The sense is clear. Paul claims that it was by his instrumentality that they had been united to the Redeemer. Under him they had been brought into a relation to the Saviour similar to that sustained by the bride to her husband; and he felt all the interest in them which naturally grew out of that fact, and from a desire to present them blameless to the pure Redeemer. The relation of the church to Christ is often represented by marriage. See Eph. v. 23-33. Rev. xix. 7; xxi. 9. To one husband.-To the Redeemer. That I may present you as a chaste virgin to Christ.-The allusion here, according to Doddridge, is to the custom among the Greeks "of having an officer whose business it was to educate and form young women, especially those of rank and figure, designed for marriage, and then to present them to those who were to be their husbands; and if this officer through negligence permitted them to be corrupted between the espousals and the consummation of the marriage, great blame would fall upon him." Such a responsibility Paul felt. So anxious was he for the entire purity of that church which was to constitute "the bride, the Lamb's wife;" so anxious that all who were connected with that church should be presented pure in heaven. VER. 3. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. But I fear.-Paul had just compared the church to a virgin, soon to be presented as a bride to the Redeemer. The mention of this seems to have suggested to him the fact that the first woman was deceived and led astray by the tempter, and that the same thing might occur in regard to the church which he was so desirous should be preserved pure. The grounds of his fear were, (1.) That Satan had seduced the first woman, thus demonstrating that the most holy were in danger of being led astray by temptation; and, (2.) That special efforts were made to seduce them from the faith. The persuasive arts of the false teachers; the power of philosophy; and the attractive and corrupting influences of the world, he had reason to suppose might be employed to seduce them from simple attachment to Christ. Lest by any means.-Lest somehow, (μýπwc.) It is implied that many means would be used; that all arts would be tried; and that in some way, which perhaps they little suspected, these arts would be successful, unless they were put constantly on their guard. As the serpent beguiled Eve.—See Gen. iii. 1–11. The word serpent here refers doubtless to Satan, who was the agent by whom Eve was beguiled. See John viii. 44. 1 John iii. 8. Rev. xii. 9; xx. 2. Paul did not mean that they were in danger of being corrupted in the same way, but that similar efforts would be made to seduce them. Satan adapts his temptations to the character and circumstances of the tempted. He varies them from age to age, and applies them in such a way as best to secure his object. Hence all should be on their guard. No one knows the mode in which he will approach him, but all may know that he will approach them in some way. Through his subtilty.-See Gen. iii. 1. By his craft, art, wiles, (v tỷ zavovoyią.) The word implies that shrewdness, cunning, craft was employed. A tempter always employs cunning and art to accomplish his object. The precise mode in which Satan accomplished his object is not certainly known. Perhaps the cunning consisted in assuming an attractive form-a fasci- | nating manner-a manner fitted to charm; perhaps in the idea that the eating of the forbidden fruit had endowed a serpent with the power of reason and speech above all other animals, and that it might be expected to produce a similar transformation in Eve. At all events there were false pretences and appearances, and such Paul apprehended would be employed by the false teachers to seduce and allure them. See on ver. 13, 14. So your minds should be corrupted.-So your thoughts should be perverted. So your hearts should be alienated. The mind is corrupted when the affections are alienated from the proper object, and when the soul is filled with unholy plans, and purposes, and desires. From the simplicity that is in Christ.-(1.) From simple and single-hearted devotedness to himfrom pure and unmixed attachment to him. The fear was that their affections would be fixed on other objects, and that the singleness and unity of their devotedness to him would be destroyed. (2.) From his pure doctrines. By the admixture of philosophy, by the opinions of the world, there was danger that their minds should be turned away from their hold on the simple truths which Christ had taught. (3.) From that simplicity of mind and heart; that childlike candour and docility; that freedom from all guile, dishonesty, and deception which so eminently characterized the Redeemer. Christ had a single aim; was free from all guile; was purely honest; never made use of any improper arts; Lever resorted to false appearances, and never deceived. His followers should in like manner be artless and guileless. There should be no mere cunning, no trick, no craft in advancing their purposes. There should be nothing but honesty and truth in all that they say. Paul was afraid that they would lose this beautiful simplicity and artlessness of character and manner; and that they would insensibly be led to adopt the maxims of mere cunning, of policy, of expediency, of seductive arts which prevailed so much in the world-a danger which was imminent among the shrewd and cunning people of Greece; but which is confined to no time and co place. Christians should be more guileless than even children are; as pure and free from trick, and from art and cunning, as was the Redeemer himself. (4.) From the simplicity in worship which the Lord Jesus commended and required. The worship which the Redeemer designed to establish was simple, unostentatious, and purestrongly in contrast with the gorgeousness and corruption of the pagan worship, and even with the imposing splendour of the Jewish temple service. He intended that it should be adapted to all lands, and such as could be offered by all classes of men-a pure worship, claiming first the homage of the heart, and then such simple external expressions as should best exhibit the homage of the heart. How easily might this be corrupted! What temptations were there to attempt to corrupt it by those who had been accustomed to the magnificence of the temple service, and who would suppose that the religion of the Messiah could not be less gorgeous than that which was designed to shadow forth his coming; and by those who had been accustomed to the splendid rites of the pagan worship, and would suppose that the true religion ought not to be less costly and splendid than the false religion had been. If so much expense had been lavished on false religions, how natural to suppose that equal costliness at least should be bestowed on the true religion! Accordingly the history of the church for a considerable part of its existence has been little more than a record of the various forms in which the simple worship instituted by the Redeemer has been corrupted, until all that was gorgeous in pagan ceremonies and splendid in the Jewish ritual has been introduced as a part of Christian worship. (5.) From simplicity in dress and manner of living. The Redeemer's dress was simple. His manner of living was simple. His requirements demand great simplicity and plainness of apparel and manner of life. (1 Pet. iii. 3-6. 1 Tim. ii. 9, 10.) Yet how much proneness is there at all times to depart from this! What a besetting sin has it been in all ages to the church of Christ! And how much pains should there be that the very simplicity that is in Christ should be observed by all who bear the Christian name! VER. 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. d Gal. i. 7, 8. d e Or, with me. For if he that cometh, &c.-There is much difficulty in this verse in ascertaining the true sense, and expositors have been greatly perplexed and divided in opinion, especially with regard to the true sense of the last clause, "ye might well bear with him." It is difficult to ascertain whether Paul meant to speak ironically or seriously; and different views will prevail as different views are taken of the design. If it be supposed that he meant to speak seriously, the sense will be, "If the false teacher could recommend a better Saviour than I have done, or a Spirit better able to sanctify and save, then there would be a pro priety in your receiving him and tolerating his doctrines." If the latter, then the sense will be, "You cannot well bear with me; but if a man comes among you, preaching a false Saviour, and a false Spirit, and a false doctrine, then you bear with him without any difficulty. Another interpretation still has been proposed, by supposing that the word "me" is to be supplied at the close of the verse instead of "him," and then the sense would be, "If you receive so readily one who preaches another gospel, one who comes with far less evidence that he is sent from God than I have, and if you show yourselves thus ready to fall in with any kind of teaching that may be brought to you, you might at least bear with me also.' Amidst this variety it is not easy to ascertain the true sense. To me it seems probable, however, that Paul spoke seriously, and that our translation has expressed the true sense. The main idea doubtless is, that Paul felt that there was danger that they would be corrupted. If they could bring a better gospel, a more perfect system, and proclaim a more perfect Saviour, there would be no such change. But that could not be expected. It could not be done. If therefore they preached any other Saviour or any other gospel; if they departed from the truths which he had taught them, it would be for the worse. It could not be otherwise. The Saviour whom he preached was perfect, and was able to save. The Spirit which he preached was perfect, and able to sanctify. The gospel which he preached was perfect, and there was no hope that it could be improved. Any change must be for the worse; and as the false teachers varied from his instructions, there was every reason to apprehend that their minds would be corrupted from the simplicity that was in Christ. The principal idea, therefore, is, that the gospel which he preached was as perfect as it could be, and that any change would be for the worse. No doctrine which others brought could be recommended because it was better. By the phrase, "he that cometh," is meant doubtless the false teacher in Corinth. Preacheth another Jesus.-Proclaims one who is more worthy of your love and more able to save. If he that comes among you and claims your affections can point out another Christ who is more worthy of your confidence, then I admit that you do well to receive him. It is implied here that this could not be done. The Lord Jesus in his character and work is perfect. No Saviour superior to him has been provided; none but him is necessary. Whom we have not preached.-Let them show, if they can, that they have any Saviour to tell of whom we have not preached. We have given all the evidence that we are sent by God, and have laid all the claim to your confidence, which they can do for having made known the Saviour. They with all their pretensions have no Saviour to tell you of with whom we have not made you acquainted. They have no claims, therefore, from this quarter which we have not also. Or if ye receive another Spirit, &c.-If they can preach to you another Sanctifier and Comforter; or if, under their ministry you have received higher proofs of the power of the Spirit in performing miracles; in the gift of tongues; in re newing sinners and in comforting your hearts. proper proof of a commission from God, see Notes on ver. 21-30. VER. 6. But though I bes rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. g 1 Cor. i. 17; ii. 1, 13. Eph. iii. 4. i Chap. xii. 12. See But though I be rude in speech.-See Note, ch. x. 10. The word rendered rude here (ing) means properly a private citizen, in opposition to one in a public station; then a plebeian, or one unlettered or unlearned, in opposition to one of more elevated rank, or one who is learned. Notes on Acts iv. 13. 1 Cor. xiv. 16. The idea is, my language is that of a plain unlettered person. This was doubtless charged upon him by his enemies, and it may be that he designed in part to admit the truth of the charge. Yet not in knowledge.—I do not admit that I am ignorant of the religion which I profess to teach. I claim to be acquainted with the doctrines of Christianity. It does not appear that they charged him with ignorance. If it be asked how the admission that he was rude in speech consists with the fact that he was endowed by the Holy Spirit with the power of speaking languages, we may observe that Faul had undoubtedly learned to speak Greek in his native place, (Tarsus in Cilicia,) and that the Greek which he had learned there was probably a corrupt kind, such as was spoken in that place. It was this Greek which he probably continued to speak; for there is no more reason to suppose that the Holy Spirit would aid him in speaking a language which he had thus early learned than he would in speaking Hebrew. The endowments of the Holy Spirit were conferred to enable the apostles to speak languages which they had never learned, not in perfecting them in languages with which they were before acquainted. It may have been true, therefore, that Paul may have spoken some languages which he had never learned with more ! fluency and perfection than he did those which he had learned to speak when he was young. See the remarks of the Archbishop of Cambray, as quoted by Doddridge in loc. It may be remarked, also, that some estimate of the manner of Paul on this point may be formed from his writings. Critics profoundly acquainted with the Greek language remark, that while there is great VER. 5. For I suppose I was not a whit behind energy of thought and of diction in the writings of the very chiefest apostles. f1 Cor. xv. 10. Chap. xii. 11. ear. Paul; while he chooses or coins most expressive words, yet that there is every where a want of Attic elegance of manner, and of the smoothness and beauty which were so grateful to a Grecian But we have been thoroughly made manifest, &c.-You have known all about me. I have concealed nothing from you, and you have had ample opportunity to become thoroughly aequainted with me. The meaning is, "I need not dwell on this. I need speak no more of my manner of speech or knowledge. With all that you are well acquainted." For I suppose, &c.-I think that I gave as good evidence that I was commissioned by God as the most eminent of the apostles. In the miracles which I performed; in the abundance of my labours, and in my success, I suppose that I did not fall behind any of them. If so, I ought to be regarded and treated as an apostle; and if so, then the false teachers should not be allowed to supplant me in your affections, or to seduce you from the doctrines which I have taught. On the evidence that Paul was equal to others in the VER. 7. Have I committed an offence in abasing myself that ye might be exalted, because I vice.-That I might labour among you without preached to you the gospel of God freely? Have I committed an offence?-Have I done wrong? Greek, "Have I committed a sin?" There is here a somewhat abrupt transition from the previous verse; and the connexion is not very apparent. Perhaps the connexion is this. "I admit my inferiority in regard to my manner of speaking. But this does not interfere with my full understanding of the doctrines which I preach, nor does it interfere with the numerous evidences which I have furnished that I am called to the office of an apostle. What then is the ground of offence? In what have I erred? Wherein have I shown that I was not qualified to be an apostle? Is it in the fact that I have not chosen to press my claim to a support, but have preached the gospel without charge? There can be no doubt that they urged this as an objection to him, and as a proof that he was conscious that he had no claim to the office of an apostle. See Notes on 1 Cor. ix. 3-18. Paul here answers this charge; and the sum of his reply is, that he had received a support. but that it had come from others, a support which they had furnished because the Corinthians had neglected to do it. In abusing myself. -By labouring with my own hands; by submitting to voluntary poverty, and by neglecting to urge my reasonable claims for a support. That ye might be exalted.—In spiritual blessings and comforts. I did it because I could thus better promote religion among you. I could thus avoid the charge of aiming at the acquisition of wealth, could shut the mouths of gainsayers, and could more easily secure access to you. Is it now to be seriously urged as a fault that I have sought your welfare, and that in doing it I have mitted to great self-denial and to many hardships? See Notes on 1 Cor. ix. 18, seq. being supposed to be striving to obtain your VER. 9. And when I was present with you, and And when I was present with you.-When I was labouring in order to build up the church in Corinth. I was chargeable to no man.-I was burdensome to no one; or, more literally, "I did not lie as a dead weight upon you." The word here used, which occurs nowhere else in the New Testament, (karevápryoɑ,) means literally "to become torpid against," i. e. to the detriment of any one; and hence to be burdensome. According to Jerome, its use here is a Cilicism of Paul. The idea is, that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands, (Acts xviii. 3,) and by the aid which he received from abroad, he was supported without deriving aid from the sub-people of Corinth. And in all things, &c.--In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other men's expense when he thing, mean to receive any thing for which he was doing nothing. He did not, as a general had not rendered a fair equivalent; a just principle for ministers and for all other men. See chap. xii. 13. VER. 8. I robbed other churches, taking wages of them, to do you service. I robbed other churches.-The churches of Macedonia and elsewhere, which had ministered to his wants. Probably he refers especially to the church at Philippi, (see Phil. iv. 15, 16,) which seems to have done more than almost any other church for his support. By the use of the word "robbed" here, Paul does not mean that he had obtained any thing from them in a violent or unlawful manner, or any thing which they did not give voluntarily. The word (ounga) means properly, "I spoiled, plundered, robbed," but the idea of Paul here is, that he, as it were, robbed them, because he did not render an equivalent for what they gave him. They supported him when he was labouring for another people. A conqueror who plunders a country gives no equivalent for what he takes. In this sense only could Paul say that he had plundered the church at Philippi. His general principle was, that the labourer was worthy of his hire," and that a man was to receive his support from the people for whom he laboured, (see 1 Cor. 7-14,) but this rule he had not observed in this case. Taking wages of them.-Receiving a support from them. They bore my expenses. To do you ser VER. 10. As the truth of Christ is in me, "no man shall stop me of this boasting in the regions of Achaia. m This boasting shall not be stopped in me. As the truth of Christ is in me. That is, I solemnly declare this as in the presence of Christ. As I am a Christian man; as I feel bound to declare the truth, and as I must answer to Christ. It is a solemn form of asseveration, equal to an oath. See Note on Rom. ix. 1. Comp. 1 Tim. ii. 7 . No man shall stop me, &c.—Marg. "This boasting shall not be stopped in me." See Note on 1 Cor. ix. 15. The idea here is, that Paul was solemnly determined that the same thing should continue. He had not been burdensome to any, and he was resolved that he would not be. Rather than be burdensome, he had laboured with his own hands, and he meant to do it still. No man in all Achaia should ever have reason to say that he had been an idler, and had been supported by the churches when he was doing nothing. It was the fixed |