• ἁπλότητι for ἁγιότητι,

The connexion with the preceding is this: "Your intercessions and your sympathy will, I trust, continue; for my intercourse with you has been always frank and open." With this declaration of conscious uprightness, he enters on the reply to one of the charges which his enemies brought against him, and which, though not fully and directly discussed till in the latter part of the Epistle, evidently weighed so heavily on his mind, as to be one of the chief, if not the chief, reason for his writing at all. It might have been expected at Corinth from the expression of his intentions in 1 Cor. xvi. 5-8, that he was on the point of coming to them, and it might also be supposed from 1 Cor. iv. 21., v. 3., that when he did come, it would be with unusual severity. This coming, however, was delayed; even Timotheus who had been sent before, never seems to have arrived. (1 Cor. xvi. 10.) Titus only had appeared as the Apostle's deputy; the threat of

Om. τοῦ before Θεοῦ.

Divine vengeance upon the offending sinner had not been fulfilled. Accordingly, when Titus returned to St. Paul, it was with the tidings, on the one hand indeed, that the Corinthian Church had to a great extent complied with his injunctions; but that in consequence of these delays there had arisen, on the other hand, complaints and insinuations that he had broken his word, that he had used "lightness"

one

-that "his Epistles were weighty and powerful, but that his bodily power was weak and his speech contemptible;" that he practised worldly wisdom, and wrote thing to the eye and another in reality. (i. 12. 17., x. 10.) It is against these insinuations that the Apostle remonstrates with the indignation natural to an honourable mind unjustly suspected. At the same time, it must be observed that, till the 10th chapter, this indignation is kept within bounds: it is only by covert allusions that we discover, in the earlier part of the Epistle, the real occa

a

when absent, and another when present, I write nothing else. than what you see on the surface of my letter, and recognise in my conduct now, and will still further recognise at the final judgment, when your present misconstructions of me will be changed into the perfect recognition that I am your glory, as truly as you are mine." This is the general sense. The play on the words ἀναγινώσκω and ἐπιγινώσκω is obvious. Compare Julian's celebrated speech, eyvwv, ávéγνων, κατέγνων: and in these Epistles: yvwow and ȧvayiνώσκω, in iii. 2. ; συγκρίνω and Siakpiva. In 1 Cor. ii. 13, 14.; κρίνω, διακρίνω, and κατακρίνω, in 1 Cor. xi. 29. 30. 31. The juxtaposition is so evidently for the sake of this resemblance of sound, that it is not necessary to seek any close connexion of sense. The distinction, however, intended between them is probably that, whilst ἀναγινώσκω, refers especially to the Epistle, ἐπιγινώσκω refers to his conduct (åveσтpáþημev). Kaì in fact. That the contrast οἱ ἐπιγνώσεσθε ἕως τελοῦς and ἐπέγνωτε ἀπὸ μέρους refers to the contrast between their present imperfect and their future perfect knowledge of his true character, appears almost cer

tainly by comparison with 1 Cor. xiii. 12. where nearly the same words are used aρT γινώκω ἐκ μέρους, τοτὲ δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεyvwoonv. In both cases, the aorist, ἐπεγνώσθην, ἐπέγνωτε is used for the present, possibly from some idiom unknown to us. The word ἐπιγινώσκω combines the sense of " recognition" with that of "complete knowledge," in which last sense it is used especially in vi. 9., xiii. 5.; Matt.xi. 27.; Rom. i. 32.; Acts. xxv. 10. For the general sense compare 1 Cor. iv. 3-5. "With me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God."

14. ŐT may be either: (1.) "because we are your joy," giving the reason for his conviction that his true character would be recognised at last. Or, (2.) "that we are your

2

• ἐλθεῖν πρότερον.

joy,” dependent upon ἐπιγνώσεσθε.

ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν may be made indifferently to refer either to the words immediately preceding, or to the whole sentence, as in Rom. ii. 16.

15. ταύτῃ τῇ πεποιθήσει. "In this conviction that you would recognise my sincerity."

πρότερον. i. e. “ Before going into Macedonia."

ἵνα δευτέραν χάριν ἔχητε. "That by paying you a visit before going to Macedonia, the visit which I intended to pay you after my return from Macedonia might thus be (not the first, but) the second." xápu, "favour of the Apostle's presence." 66 προπεμφθῆναι, “ το to be assisted on my journey to Jerusalem." Compare the same word in this sense, usually in the sense of "accompanying with an escort," but sometimes merely of "furnishing with means of travelling," Acts, xv. 3., xx. 38., xxi. 5.; Rom. xv. 24.; 1 Cor. xvi. 6. 11.; Tit. iii. 13.; 3 John, 6.

16. διελθεῖν (Rec. Text, B. C. D3. J. K.), " to pass "to through Achaia," as in 1 Cor.

· διελθεῖν.

b

xvi. 5. ἀπελθεῖν (Lachmann, A. D'. F. G.), "to depart." The authorities being so nearly divided, the better sense of διελθεῖν, and the probability that areλOεiv is a correction, are in favour of the former.

The plan which he here mentions as originally intended to have been pursued by him, was evidently: (1.) to have crossed the Ægean from Ephesus to Corinth (as in Acts, xviii. 19. he had crossed from Corinth to Ephesus); (2.) then to have passed by land through the north of Greece to Macedonia (as he had in Acts, xvii. 14. 15., xviii. 1., passed from Macedonia to Corinth, as he in fact did pass in Acts, xx. 3., from Corinth to Macedonia); and (3.) finally to return, either by land or sea from Macedonia to Corinth, and thence sail for Jerusalem. Instead of this he had already, at the time when he wrote 1 Cor. xvi. 5. 6. abandoned the direct voyage to Corinth, and determined to go at once to Macedonia, thence to Corinth, and thence (with the intention of taking with him the Macedonian and Corinthian contributions *) to Jerusalem. To this plan he finally