The Spiritual and the

Animal Body Distinct.

1 CORINTHIANS, XV. body moulded in its organism of "flesh and blood" (v. 50) to suit the animal soul which predominates in it. perfected at the resurrection in both bodies and souls. is to be begun here in our souls, in part, and shall be The Holy Spirit in the spirit of believers, indeed, is 50. (See Notes, v. 37, 39.) "Flesh and blood" of the same an earnest of a superior state (Romans, 8. 11), but animal and corruptible nature as our present (v. 44) meanwhile in the body the animal soul preponderates; animal-soulied bodies, cannot inherit the kingdom of hereafter the Spirit shall predominate, and the animal God. Therefore the believer acquiesces gladly in the soul be duly subordinate. spiritual body-a body wholly unrepealed sentence of the holy law, which appoints moulded by the Spirit, and its organism not conformed the death of the present body as the necessary prelimito the lower and animal (Luke, 20. 35, 36), but to the nary to the resurrection body of glory. Hence he "dies higher and spiritual, life (cf. ch. 2. 14; 1 Thessalonians, daily" to the flesh and to the world, as the necessary 6. 23). there is, &c.-The oldest MSS. read, "IF there condition to his regeneration here and hereafter (John, is a natural (or animal-soulled) body, there is also a 3. 6; Galatians, 2. 20). As the being born of the flesh spiritual body." It is no more wonderful a thing, that constitutes a child of Adam, so the being born of the there should be a body fitted to the capacities and Spirit constitutes a child of God. cannot-Not merely want of man's highest part, his spirit, than (which we see to be the case) that there should be one fitted to spirit extracted from the dregs of wine does not so is the change of body possible, but it is necessary. The the capacities and wants of his subordinate part, the much differ from them, as the glorified man does from animal soul. [ALFORD.] 45. so-in accordance with the mortal man [BENGEL] of mere animal flesh and the distinction just mentioned between the natural or blood (Galatians, 1. 16). The resurrection body will be animal-soulled body and the spiritual body. it is still a body though spiritual, and substantially retainwritten (Genesis, 2. 7)-"Man became (was made to be-ing the personal identity: as is proved by Luke, 24. 39; come) a living soul," i.e., endowed with an animal soul, John, 20, 27, compared with Philippians, 3. 21. the the living principle of his body. the last Adam--the kingdom of God-which is not at all merely animal, but LAST Head of humanity, who is to be fully manifested altogether spiritual. in the last day, which is His day (John, 6. 39). He is though it is the way to, incorruption (v. 36, 52, 53). 51. so called in Job, 19. 25; see my Note there (cf. Romans, Behold-Calling attention to the "mystery" heretofore Corruption doth not inherit. 5. 14. In contrast to "the last," St. Paul calls "man" (Genesis, 2. 7) "the FIRST Adam." quickening-not emphatical in the Greek: I show (Greck, "tell," viz., hidden in God's purposes, but now revealed. only living, but making alive (John, 5. 21;6. 33, 39, 40, 54, by the word of the Lord, 1 Thessalonians, 4. 15) YOU, you57, 62, 63; Romans, 8. 11). As the natural or animal-who think you have so much knowledge, " soulled body (v. 44) is the fruit of our union with the (cf. Romans, 11. 25) which your reason could never first Adam, an animal-soulled man, so the spiritual have discovered. Many of the old MSS. and fathers a mystery" body is the fruit of our union with the second Adam, read, "We shall all sleep, but we shall not all be who is the quickening Spirit (2 Corinthians, 3. 17). As changed?" but this is plainly a corrupt reading, inconHe became representative of the whole of humanity insistent with 1 Thessalonians, 4. 15, 17, and with the His union of the two natures, He exhausted in His argument here, which is that a change is necessary own person the sentence of death passed on all men, (v. 53). English Version is supported by some of the and giveth spiritual and everlasting life to whom He oldest MSS. and fathers. The Greck is lit., "We all will. 46. afterward-Adam had a soul not necessarily shall not sleep, but," &c. The putting off of the cormortal, as it afterwards became by sin, but "a living ruptible body for an incorruptible by an instantaneous soul," and destined to live for ever, if he had eaten of change will, in the case of "the quick," stand as equithe tree of life (Genesis, 3. 22): still his body was but valent to death, appointed to all men (Hebrews, 9.27); an animal-soulled body, not a spiritual body, such as believers shall have; much less was he a "life-giving The "we" implies that Christians in that age and every of this Enoch and Elijah are types and forerunners. spirit," as Christ. His soul had the germ of the Spirit, successive age since and hereafter were designed to rather than the fulness of it, such as man shall have stand waiting, as if Christ might come again in their when restored "body, soul, and spirit," by the second time, and as if they might be found among "the Adam (1 Thessalonians, 5. 23). As the first and lower quick." 52. the last trump at the sounding of the Adam came before the second and heavenly Adam, so trumpet on the last day [VATABLUS] (Matthew, 24. 31; the animal-soulled body comes first, and must die before it be changed into the spiritual body (i.e., that in that the other trumpets mentioned subsequently in 1 Thessalonians, 4. 16). Or the Spirit by St. Paul hints which the Spirit predominates over the animal soul). the Apocalypse shall precede, and that this shall be 47. of the earth-inasmuch as being sprung from the the last of all (cf. Isaiah, 27. 13; Zechariah, 9. 14). As earth, he is "earthy" (Genesis, 2. 7; 3. 19, "dust thou the law was given with the sound of a trumpet, so the art"); i... not merely earthly or born upon the earth, final judgment according to it (Hebrews, 12. 19; cf. but terrene, or of earth, lit., "of heaped earth" or clay. Exodus, 19. 16). Adam means red earth. the Lord - Omitted in the oldest MSS. and versions. from heaven-(John, 3. 13, 31.) Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man. 48. As is the earthy-viz., Adam, they...that are earthy -all Adam's posterity in their natural state John, 3. 6, 7). they...that are heavenly-His people in their regenerate the heavenly-Christ. state (Philippians, 3. 20, 21). the latter state, so the natural bodies precede the As the former precedes spiritual bodies. 49. as-Greek, "even as" (see Genesis, we shall also bear or wear as a garment. [BENGEL) The oldest MSS., and versions, and fathers, read, "We must also bear," or "let us also bear." It implies the Divine appointment (cf. "must," v. 53) and faith assenting to it. implying a promise (so Romans, 8. 29. The conforAn exhortation, and yet mity to the image of the heavenly Representative man

5. 3.

311

sound of a trumpet" (Psalm 47. 5), so He shall deAs the Lord ascended "with the scend (Revelation, 11, 15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (the type of the completion of time: seven being the number for perfection: on the tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, comtual Egypt, cf. Zechariah, 14. 18, 19); cf. Psalm 50, 1-7. memorative of completed salvation out of the spiria loud voice," John, 11, 43, with 5. 25, 28. aud-immediCf. His calling forth of Lazarus from the grave "with ately, in consequence. 53. this-pointing to his own body and that of those whom he addresses. put onas a garment (2 Corinthians, 5. 2, 3). Here only, besides 1 Timothy, 6. 16, the word "immortality" is found. No where is the immortality of the immortalitymany erroneously have derived from heathen philososoul, distinct from the body, taught: a notion which phers. Scripture does not contemplate the anoma

4 B

The Saint's Victory over Death.

1 CORINTHIANS, XVI.

First Day Collections.

lous state brought about by death, as the consumma- | hence was soon discontinued. A beautiful fruit of grace tion to be earnestly looked for (2 Corinthians, 5. 4), it was, that he who had by persecutions robbed many of but the resurrection. 54. then-not before. Death their all (Acts, 26, 10, should become the foremost in has as yet a sting even to the believer, in that his body exertions for their relief. as I have given - rather, is to be under its power till the resurrection. But "gave order," viz., during my journey through Galatia, then the sting and power of death shall cease for ever. that mentioned Acts, 18. 23. The churches of Galatia Death is swallowed up in victory-In Hebrew of Isaiah, and Phrygia were the last which Paul visited before 25. 8, from which it is quoted, "He (Jehovah) will writing this epistle. He was now at Ephesus, and came swallow up death in victory:" i.e., for ever: as "in vic- thither immediately from visiting them (Acts, 18, 23,-19. tory" often means in Hebrew idiom (Jeremiah, 3. 5; 1). That he had not been silent in Galatia on contribuLamentations, 5. 20). Christ will swallow it up so tions for the poor, appears from the hint let fall in his altogether victoriously that it shall never more regain epistle to that church (Galatians, 2. 10): an undesigned its power cf. Hoses, 6. 2; 13. 14; 2 Corinthians, 5. 4; coincidence and mark of genuineness. (PALEY'S HOTO Hebrews, 2, 14, 15; Revelation, 20. 14; 21. 4. 55. Quoted Pauline.] He proposes the Galatians as an example from Hosea, 13, 14, substantially; but freely used by to the Corinthians, the Corinthians to the Macedothe warrant of the Spirit by which St. Paul wrote. nians, the Corinthians and Macedonians to the Romans The Hebrew may be translated, “O death, where are Romans, 15, 26, 27; 2 Corinthians, 9. 2. There is great thy plagues? Where, O Hades, is thy destruction?" force in example. 2. first day of...week-already kept The LXX, "Where is thy victory (lit., in a lawsuit), sacred by Christians as the day of the Lord's resurrec O death? Where is thy sting, O Hades?" "Sting" tion, the beginning day both of the physical and of the answers to the Hebrew " plagues," viz., a poisoned sting new spiritual creations: it gradually superseded the causing plagues. Appropriate, as to the old serpent Jewish sabbath on the seventh day (Psalm 118. 22-24; (Genesis, 3.; Numbers, 21. 6). "Victory" answers to John, 20. 19, 26; Acts, 20.7; Revelation, 1. 10). So the the Hebrew" destruction." Cf. Isaiah, 26. 7,"destroy beginning of the year was changed from autumn to ...veil...over all nations, viz., victoriously destroy it; spring when Israel was brought out of Egypt. Three and to "in victory" v. 54, which he triumphantly annual feasts, all typical of Christian truths, were repeats. The "where" implies their past victorious directed to be kept on the first day of the week: the destroying power and sting, now gone for ever: obtained feast of the wave offering of the first sheaf, answering through Satan's triumph over man in Eden, which en- to the Lord's resurrection; Pentecost, or the feast of listed God's law on the side of Satan and death against weeks, typical of the fruits of the resurrection in the man (Romans, 5. 12, 17, 21). The souls in Hades being Christian church (Leviticus, 23. 11, 15, 16, 36; the feast freed by the resurrection, death's sting and victory are of tabernacles at harvest, typical of the ingathering of gone. For "O grave," the oldest MSS, and versions the full number of the elect from one end of heaven to read, "O death," the second time. 56. If there were the other. Easter was directed to be kept as a holy no sin, there would be no death. Man's transgression sabbath (Exodus, 12. 16). The Christian sabbath comof the law gives death its lawful power. strength of sin memorates the respective works of the Three Persons is the law-Without the law sin is not perceived or im- of the triune God-creation, redemption (the resurrecputed (Romans, 3. 20; 4. 15; 5. 13). The law makes sin tion), and sanctification (on Pentecost the Holy Ghost the more grievous, by making God's will the clearer being poured out). Jesus came to fulfil the Spirit Romans, 7. 8-10). Christ's people are no longer "under of the Law, not to cancel it, or to lower its standard. the law" (Romans, 6. 14). 57. to God-The victory was The primary object of the sabbath is holiness, not merely in no way due to ourselves (Psalm 98. 1). giveth-a rest: "Remember that thou keep holy the sabbath day." present certainty. the victory-which death and Hades Cf. Genesis, 2. 3, God blessed and sanctified it, because ("the grave") had aimed at, but which, notwithstand....in it He had rested," &c. The word "Remember" ing the opposition of them, as well as of the law and implies that it was in existence before the giving of the sin, we have gained. The repetition of the word (r. 54, law from Sinai, and refers to its institution in Faradise 55) is appropriate to the triumph gained. 58. beloved (cf. Exodus, 16. 22, 23, 26, 30). "Six days shalt thou -Sound doctrine kindles Christian love. stedfast-not labour?" the spirit of the command is fulfilled whether turning aside from the faith of the resurrection of the six days labour be on the last six days or on the yourselves. unmoveable-not turned aside by others first. A perpetual sabbath would doubtless be the (v. 12; Colossians, 1. 23. the work of the Lord-the pro- highest Christian ideal; but living in a world of business motion of Christ's kingdom (Philippians, 2. 30. not in where the Christian ideal is not yet realised, if a law of vain-as the deniers of the resurrection would make it definite times was necessary in Paradise, it is still more (v. 14, 17). in the Lord-applying to the whole sen- so now. every one of you-even those in limited cirtence and its several clauses: Ye, as being in the Lord cumstances. lay by him-though there be not a weekly by faith, know that your labour in the Lord (ie., labour public collection, each is privately to set apart a definite according to His will) is not to be without its reward proportion of his weekly income for the Lord's cause in the Lord through His merits and according to His and charity, in store-abundantly: the earnest of a betgracious appointment). ter store laid up for the giver (1 Timothy, 6. 19. as God hath prospered him-lit.," whatsoever he may be prosVer. 1-24. DIRECTIONS AS TO THE COLLECTION FOR pered in," or "may by prosperity have acquired' THE JUDEAN CHRISTIANS: ST. PAUL'S FUTURE (ALFORD] (Matthew, 25, 15-29; 2 Corinthians, 8. 12. PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, that there be no gatherings when I come-that they may &c. SALUTATIONS AND CONCLUSION. 1. collection for not then have to be made, when your and my time the saints-at Jerusalem (Romans, 15. 26 and in Judes ought to be employed in more directly spiritual things. (Acts, 11. 29, 30; 24. 17; cf. 2 Corinthians, 8. 4; 9. 1, 12). When men give once for all, not so much is given. But He says "saints" rather than "the poor," to remind when each lays by something every Lord's day, more the Corinthians that in giving, it is to the Lord's people, is collected than one would have given at once. their own brethren in the faith. Towards the close of [BENGEL.] 3. approve by your letters-rather translate, the national existence of the Jews, Judea and Jeru- "Whomsoever ye shall approve, them will I send witÀ salein were harassed with various troubles, which in letters" viz., letters to several persons at Jerusalem, part affected the Jewish Christians. The community which would be their credentials. There could be to of goods which existed among them for a time gave need of letters from them before Paul's coming, if the temporary relief, but tended ultimately to impoverish persons recommended were not to be sent off before it. all by paralysing individual exertion (Acts, 2. 44,, and I Lit., "by letters:" an abbreviated expression for, "I

CHAPTER XVI.

Various Salutations

1 CORINTHIANS, XVI.

bands and wives. Their Christian self-devoting love appears wherever they were (Romans, 16, 3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Acts, 18. 24-26). In v. 20, "All the brethren" (i.e., the whole church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general church at Corinth. NEANDER thinks Romans, 16, 23, refers to "the whole church" meeting at the house of Gaius cf. Colossians, 4. 15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church." like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the church in the wilderness," Acts, 7. 38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation synagogue), but still are a church, having the common bond of union to the same Head by the same faith and hope. [VITRINGA, Synagogue and Temple.] From this we may explain St. Paul's entering "into every house and haling men and women :" he would in searching for Christians go to their several "houses" of prayer. in the Lord-They pray for all blessings on you from the Lord, the source of every good. [GROTIUS.] ALFORD explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union. 20. holy kiss-the token of the mutual love of Christians, especially at the Lord's supper (cf. Romans, 16. 16; 1 Thessalonians, 5. 26), in which all the dis

and Conclusion. Apollos' coming to them; perhaps they had expressly | house (Romans, 16, 3, 5). A pattern to Christian husrequested Apollos to be sent to them. Apollos was not at Ephesus when St. Paul wrote (cf. v. 19, and ch. 1. 1). Probably Apollos' unwillingness to go to Corinth at this time was because being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (ch. 1. 12; 3. 4). St. Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. St. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two. with the brethren -who bear this letter (m. 17). (See subscription added to the epistle.) CONYBEARE thinks Titus was one of the bearers of this first letter (2 Corinthians, 8. 6, 16-24; 12. 18). ALFORD thinks "the brethren" here may be the same as in v. 11. convenient time-Apollos did return to Corinth when their divisions were moderated [JEROME), and so it was a more seasonable time. 13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye:" for ye are slumbering. "Stand:" for ye are like men tottering. "Quit you like men; be strong" for ye are effeminate (v. 14). “Let all your things be done with charity" | (ch. S. 1; 13. 1: not with strifes as at present. [CHRYSOSTOM.] "In the faith" which was assailed by some (ch. 15, 1, 2, 12-17). 15. first-fruits of Achaia-the first Achæan converts cf. Romans, 16. 5). The image is from the first fruits offered to the Lord (Leviticus, 23. 10; cf. ch. 15. 20). The members of this family had been baptized by Paul himself (ch. 1. 16). addicted them-sensions of the Corinthians would be swallowed up.” selves to the ministry of the saints-translate,"Set them- [BENGEL.] 21. salutation ... with mine own hand-he selves (i.e., voluntarily) to minister unto the saints" therefore dictated all the rest of the epistle. 22. A (cf. 2 Corinthians, 8. 4). 16. That ye-translate, "That solemn closing warning added in his own hand: as in ye also," viz., in your turn...in return for their self- Ephesians, 6, 24; Colossians, 4. 18. the Lord who devotion. [ALFORD.] helpeth with-them. labourethought to be "loved" above Paul, Apollos, and all other -by himself. 17. Fortunatus... Achaicus-probably of teachers. Love to one another is to be in connection Stephanas' household. that...lacking on your part-So with love to Him above all. IGNATIUS, Epistola ad far as you were unable yourselves to "refresh my spirit," Romanos 7, writes of Christ, "My love has been cruci. in that you are absent from me," they have supplied" fied" (cf. Song of Solomon, 2.7). Jesus Christ-Omitted by coming to me from you, and so supplying the means in the oldest MSS. let him be Anathema-accursed with of intercourse between you and me. They seem to have that curse which the Jews who call Jesus "accursed" carried this letter back; see the subscription below: (ch. 12, 3) are bringing righteously on their own heads. hence the exhortations v. 16, 18, as though they would [BENGEL.] So far from "saluting" him, I bid him be be at Corinth when the epistle arrived. 18. refreshed accursed. Maran-atha-Syriac for the Lord cometh. A my spirit and yours-"yours" will be refreshed on re- motto or watchword to urge them to preparedness for ceiving this letter, by knowing that "my spirit is the Lord's coming; as in Philippians, 4. 5, The Lord is refreshed" by their having come to me from you; and at hand." 23. The grace, &c.-This is the salutation (perhaps) by the good report they gave of many of you meant in v. 21; and from which unbelievers (v. 22; cf. (ch. 1. 4-8): my refreshment of spirit redounds to yours, 2 John, 10, 11) are excluded. (BENGEL] 24. My love, as being my disciples (2 Corinthians, 7.13; cf. Zechariah, &c.-After having administered some severe rebukes, 6. 8). acknowledge-render them due acknowledgments he closes with expressions of "love:" his very rebukes by a kind reception of them: 1 Thessalonians, 5. 12, were prompted by love, and therefore are altogether in "know" them in their true worth, and treat them harmony with the profession of love here made: it accordingly. 19. Asia-not all Asia Minor, but Lydian was love in Christ Jesus, and therefore embraced "all" Asia only, of which Ephesus was the capital. much- who loved Him. with especial affection. Aquila... Priscilla-(cf. Acts, 18, 2; Romans, 16, 3, 4.) Originally driven out of Italy by Claudius, they had come to Corinth whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Acts, 18, 2, 18, 19, 20); here, as at Rome subsequently, they set up a church (or assembly of believers) at their

314

The subscription represents the epistle as written from Philippi. Verse 8 shows it was written at Ephesus. BENGEL conjectures that perhaps, however, it was sent from Philippi (v. 5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.

THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE

CORINTHIANS.

INTRODUCTION.

THE following reasons seem to have induced St. Paul to write this second epistle to the Corinthians: (1.) That he

might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1 Corinthians, 4. 19; ch. 1. 15, 16; cf. 1 Corinthians, 16. 5); and so that he might set forth to them his apostolic walk in general (ch. 1. 12, 24; 6. 3-13; 7. 2). (2.) That he might commend their obedience in reference to the directions in his first epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (ch, 2, 1-11; 7.6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (ch. 8. 1-9,15). (4.) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are, Irenæus, Hareses 3. 7. 1; Athenagoras de resurrectione mortuorum; Clement of Alexandria, Stromata 3. sec. 91; 4 sec. 101; Tertullian de pudicitia, ch. 13.

THE TIME OF WRITING was after Pentecost, A.D. 57, when St. Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the gospel with effect (ch. 2. 12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his first epistle, and after having tested the liberality of the Macedonian churches (ch. 8. 1), he wrote this second epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter 58 A.D. (Acts, 20. 1-6). So that this epistle must have been written about autumn 57 A.D.

Macedonia was THE PLACE from which it was written (ch. 9. 2, where the present tense "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (ch. 1. 8,9), whether the reference be [Paley] to the tumult at Ephesus (Acts, 19, 23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia, The importance of the Philippian church would induce him to stay there some time: as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (ch. 7. 5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from ch. 7. 6, compared with v. 5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2 Corinthians, 11. 9, as is proved by comparison with Philippians, 4. 15, 16. So it is probably used here (ch. 7. 5). Alford argues from ch. 8. 1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi ̧ when he wrote, e.g., Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps, Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this epistle), favours the view that Philippi was the place from which this epistle was sent by the hands of Titus, who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (ch. 8. 6).

THE STYLE is most varied, and passes rapidly from one phase of feeling to another: now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents, and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (ch. 4 7; 5. 1-4; 12 7-9; cf. Note, 1 8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaising emissaries wished to bind legal fetters of letter and form (cf. ch. 3. 3-18) on the freedom and catholicity of the Church. On the other hand, there were freethinkers who defended their immorality of practice by infidel theories (1 Corinthians, 15. 12, 32-36). These were the "fightings without," and "fears within" (ch. 7. 5, 6) which agitated the apostle's mind, until Titus brought him comforting tidings from Corinth. Even then, whilst the majority at Corinth had testified their repentance, and, as St. Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (ch. 10. 8-16; 13. 2); and that he was vacillating in his teaching and practice; circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaising party in the church, appears from ch. 11. 22. They seem to have been headed by an emissary from Judea ("He that cometh," ch 11. 4, who had brought "letters of commendation" (ch. 3. 1) from members of the church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connexion with Christ Himself (ch. 11. 13, 23). His partizans contrasted his high pretensions with the timid humility of St. Paul (1 Corinthians, 2. 3); and his rhetoric with the apostle's plain and unadorned style (ch. 11. 6; 10. 10, 13). It was this state of things at Corinth, reported by Titus, that caused St. Paul to send him back forthwith thither with this second epistle, which is addressed, not to Corinth only (1 Corinthians 1. 2), but to all the churches also in Achaia (ch. 1. 1), which had in some degree been affected by the same causes as affected the Corinthian church. The widely-different tone in different parts of the epistle, is due to the diversity which existed at Corinth between the penitent majority, and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches, to take charge of the contribution to be collected at Corinth, accompanied Titus (ch. 8. 18, 19, 22).